modernized and as livinga materially poor life on the geographic periphery of mainland China. However, in the Chinese academy, few scholars draw a distinction between such studies and Han-focused Chinese Christianity studies, even though there are few similarities in tradition across ethnicities, nor have
-cultural and political considerations motivated the proposal of the Chaozhou Hungry Ghosts Festival as an intangible cultural heritage.
The Hungry Ghosts Festival is a Buddhist celebration that originated in India and is known in China as Yulanpen 盂蘭盆 or the Yulan Festival. The story of Mulian, who rescued
monastic life, but recent work has pointed to a more complex mixture of factors, including issues specific to the female condition in Tibetan lay society and the alternative life that communities like Yachen offer.
Nuns maintain a low position within the Tibetan Buddhist hierarchy, but Yasmin Cho
, many ex-participants of the Bailin Chan Monastery’s summer camp living in Beijing rented apartment space to organize meditation sessions, sometimes inviting a local monastic to help. Some popular lay Buddhist activities are too large in scale for temple spaces. These include “life rescue” ( fangsheng
Aleksej Losev (1893–1988) was the living “link” between the pre-revolutionary religious philosophers, some of whom he had met personally, and the religious dissidents during the post-Stalin Soviet years. He had spent parts of his life as a prisoner in Soviet labor camps. Upon his
neoliberal restructuring in the country since the 1980s. In particular, the chapter investigates the way Muslims working as volunteers in this faith-based organization in contemporary Turkey think of their activism as a significant, often even essential, part of fully livinga Muslim life in today’s society
opened a professional mainstay for him after his return to India in 1923. Henceforth, he practiceed law for aliving, and for some periods of his life he taught law. The knowledge of law was an important asset for him in his manifold campaigns for the emancipation of the untouchables from their
dependent variable dates back to Max Weber’s analysis in his masterpiece The Protestant Ethic and the Spirit of Capitalism ( 1930). Other important sociologists were motivated to conduct further analysis ( Tawney  1967 ; Groethuysen 1927 ), and a specialized field of studies developed as
prayers of pious Christian women, the love Christians show to Jews and the good example of righteous Christian living ( Roos 2006 : 53). Another well-known convert was the Dominican Paul Christian, who delivered a number of forced sermons for Jews in Spain, and who was furthermore the Christian adversary
congregations use to reach followers, but also how the culture of digital media spaces shifts religious meaning, community, authority, and theology. Through a discussion of an alternative Christian community in Denver, Mahan explores how online spaces enable new ways of livinga Christian life in community with