Running a Religious Philanthropic Enterprise

Tzu Chi’s Waste Sorting and Recycling Program in Taiwan and Its Reference Significance for Religious Groups in Mainland

in The China Nonprofit Review
Restricted Access
Get Access to Full Text
Rent on DeepDyve

Have an Access Token?



Enter your access token to activate and access content online.

Please login and go to your personal user account to enter your access token.



Help

Have Institutional Access?



Access content through your institution. Any other coaching guidance?



Connect

Abstract

Religious philanthropy is now in a new age. In 2012, the State Bureau of Religious Affairs and other 5 state agencies published a document to encourage and regulate religious philanthropic activities. It means that the central government’s new religious policy is to cultivate religious philanthropy. However, many religious groups, since their engagement in philanthropy, have encountered a series of problems, such as the immaturity of theory, the inefficiency of resource use and search, the shortage of organizations and staff with experience, and the unclear division between serving and preaching. Even if the religious environment in Taiwan is different from that in Mainland, the success of the waste sorting and recycling program of Tzu Chi, the largest Humanistic Buddhist group in Taiwan, still brings some valuable experience to religious groups doing philanthropy in Mainland. First, Tzu Chi’s leader, Cheng Yen, was good at linking Buddha’s teachings with recognized environmental issues. Her style of speech might be learned by other religious leaders who intend to generate philanthropic discourses. Second, Tzu Chi’s waste sorting and recycling program always made use of contingent opportunities and resources outside it to develop itself. This way of expansion should be noted by religious groups that want to establish philanthropic organizations. Third, the division of labor among Tzu Chi’s leader, volunteers, and professionals and their high level of autonomy could be taken by other religious philanthropic organizations. Finally, Tzu Chi’s religious philanthropic practices prioritize public interests and set an example for the separation between serving and preaching.

Running a Religious Philanthropic Enterprise

Tzu Chi’s Waste Sorting and Recycling Program in Taiwan and Its Reference Significance for Religious Groups in Mainland

in The China Nonprofit Review

Sections

References

  • Cheng YenCleanness from the Sources (Shanghai: Fudan University Press2013).

  • Cheng YenCoexisting with Earth (Shanghai: Fudan University Press2012).

  • ChiangT.-T.“The Establishment of Tzu Chi Sect and Interpretive Conflicts of Buddhist thoughts in Taiwan,” Journal of liberal Arts 6 (2010).

    • Search Google Scholar
    • Export Citation
  • da.ai TechnologyCorporate Social Responsibility Report 2014 (2015).

  • da.ai TechnologyGreen Bodhi Quarterly 12 (2014).

  • GongW. and Z. Liu“Contemporary Religious Philanthropy in China,” Gansu Social Sciences (2013: 5).

  • LatourB.“On Interobjectivity,” Mind Culture and Activity 3.4 (1996).

  • LatourB.“Redefining the Social Link: From Baboons to Humans,” Social Science Information 26.4 (1987).

  • LatourB.Aramis or the Love of Technology (Cambridge, Massachusetts: Harvard University Press1996).

  • LatourB.Reassembling the Social: An Introduction to Actor-Network-Theory (Oxford: Oxford University Press2005).

  • LinJ.-D.“Yinshun School and Tzu Chi Sect: the Inspiration of Yinshun’s Thought to Tzu Chi’s Philanthropic Enterprises,” Xuanzang Buddhist Studies17 (2012).

    • Search Google Scholar
    • Export Citation
  • LinS.-XManaging the Non-Profit Organization (Taipei: San Min2015).

  • LiuF.“On the Forms of Development for Chinese Religious Philanthropic Organizations,” The World Religious Cultures 2 (2012).

  • LuH.-S.“Dharma Master Cheng Yen’s Life Views of ‘Bodhisattva in This World,’” Religious Studies in the New Century 3.1 (2004).

    • Search Google Scholar
    • Export Citation
  • McDonoughW. and M. BraungartCradle to Cradle: Remaking the Way We Make Things (New York: North Point Press2002).

  • MingS. and L. Li“A Study for Organizing Religious Philanthropy,” Yunnan Social Sciences 4 (2014).

  • The Buddhist Tzu Chi Foundation for PhilanthropyTzu Chi Almanca (2016).

  • The Buddhist Tzu Chi Foundation for PhilanthropyTzu Chi Monthly309 (1992).

  • The Buddhist Tzu Chi Foundation for PhilanthropyTzu Chi Monthly424 (2002).

  • TingJ.-C.“Progress, Identity, and the Inner-worldly Shift for the Approach of Salvation: ‘Human Realm Buddhism’ and Its Varieties,” Taiwan: A Radical Quarterly in Social Studies 62 (2006).

    • Search Google Scholar
    • Export Citation
  • WellerR.S. ZhangP. Liu and X. Zheng“A Conversation about Religious Philanthropy,” The World Religious Cultures 2 (2011).

  • YuR.“Reflections on the Development of Religious Philanthropic Enterprises,” Yunnan Social Sciences 3 (2014).

  • ZhengX.“The Positions, Challenges and Trends of Chinese Religious Philanthropic Enterprises,” China Religion (2012: 3).

  • ZhuoX.X. ZhangK. WangQ. Lin and X. Zheng“Religious Philanthropy Again,” The World Religious Cultures (2012: 2).

Index Card

Content Metrics

Content Metrics

All Time Past Year Past 30 Days
Abstract Views 269 47 7
Full Text Views 173 173 0
PDF Downloads 11 11 0
EPUB Downloads 4 4 0