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This paper addresses the question of proselytism as an active practice of shaping other people's identities. Specifically, it looks at the identity discourse promoted by ethnic Chinese evangelicals and compares it to that of Jehovah's Witnesses. Both Christian churches proselytise among contemporary transnational migrants from the People's Republic of China (PRC) in Europe, each making use of a sophisticated organisation adapted to the transnational practices of these migrants. Yet while evangelicals promote a transnational ethnic identity quite compatible with the secular discourse of the global Chinese migrant, Jehovah's Witnesses promote an anti-secular, non-ethnic cosmopolitanism. As a result, global Chinese evangelical ties more easily become part of global migratory and business networks. The paper is based on fieldwork among Chinese evangelical organisations and Jehovah's Witnesses in Italy, Hungary, Russia, and the United Kingdom, supplemented with interviews in the United States (the headquarters of many Chinese evangelical organisations) and a survey of printed and online resources used in proselytising. [ABSTRACT FROM AUTHOR]

This paper looks at the Compassion Relief Foundation, a charity organisation originating from Taiwan, and tries to understand how it has managed to provide relief to victims of natural disasters for more than ten years in nineteen provinces, autonomous regions, and special municipalities of the People's Republic of China, despite the vicissitudes of cross-Straits relations and amidst recent bouts of religious persecution. The essay starts with an introduction to Compassion Relief: it presents its history as a charity organization, and then situates its activities in the PRC within the context of tense relations between China and Taiwan, as well as economic reforms in the PRC. The paper then questions three hypotheses advanced to explain the acceptance of Compassion Relief's activities by the Chinese government. It discusses the view that such approval results from political calculations directed at Taiwanese; the argument that it heralds change in the Chinese state's approach towards the social role of religion; and the claim that it signals the emergence of an autonomous civil society free of government interference. The essay expresses reservations about these views and concludes that the activities of Compassion Relief in the PRC rather suggests the existence of a symbiotic relationship between society and state officials at the local level. [ABSTRACT FROM AUTHOR]

This article is based on largely uninvestigated archival material in the First Historical Archives in Beijing. It addresses the following issues: (1) How and why an internal office, the Nanfu, which was responsible for drama performances inside the palace, expanded its functions to become a monitoring organisation, the Shengpingshu, which exercised censorship over all the drama groups in the capital. (2) How political events were reflected in drama performed on both public and private occasions, thus shedding light on the inner world of individual emperors. (3) How these institutional changes led to the Qing court playing an active role in the transformation of a regional lower-class entertainment into Peking opera, a national art form appreciated by all classes. [ABSTRACT FROM AUTHOR]

How far can wings of belief carry us? What kinds of new social and moral systems evolve out of transnational religious movements? The recent literature on globalisation has shown only little interest in religion, in spite of the cutting-edge global role of beliefs like evangelical Christianity. The literature has attended even less to the movement of non-Western traditions. We do, however, have numerous alternative models of how global ideas in general spread: they can seep through the cracks within and between systems of control based in nation-states; they can flow through mobile cosmopolitans with a global sense of belonging; they can reside in diasporas centred around the idea of a common homeland; they can exist in the institutions of transnational villages; and so on. These various images of global culture are not mutually exclusive, of course, and none of them alone captures the full complexity of the possibilities. Here I want to explore briefly just two dialectical relationships that characterise some of the features of the. transnational Chinese religions discussed in the essays collected here. The first is the relationship between global culture and the continuing institutional power of the nation-state. The second is the counterintuitive combination of universalising beliefs with a strong sense of rootedness in specific places or ethnicities. [ABSTRACT FROM AUTHOR]