Growth of religious membership and resource mobilization by a new religious group in Qingdao, 1930-1945－the case of Daoyuan in the Republican China－
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This study demonstrates how 'superstitious' religion greatly contributed to local relief and modernization when state authorities could not function well. Daoyuan and it charity wing, the World Red Swastika Society(WRSS)’s local success was heavily dependent upon its ability to mobilize resources, and its ‘rational’ efforts to contribute to the public well-being. From the early 1930s, the WRSS was independent from the state in terms of resource mobilization and decision-making. When Japanese forces occupied Qingdao and its surrounding areas, the WRSS was the only relief organization to continue its activities. As a result, Daoyuan successfully competed with other religious groups and increased its membership within the unique religious topography of the city. Japanese occupied forces during 1940s made use of the popular religion for social works. In a context in which religious organizations were expected to meet not only the welfare demands of followers, but also the general public, Daoyuan’s particular orientation as a religious group embracing secular humanism as a core religious doctrine, well-suited it to competition with other religion. By combining an analysis of local religious context and the institutional development of the relief organizations in Qingdao, I hope to articulate the unique status of WRSS as a prominent local welfare provider.
Abstract
This study demonstrates how 'superstitious' religion greatly contributed to local relief and modernization when state authorities could not function well. Daoyuan and it charity wing, the World Red Swastika Society(WRSS)’s local success was heavily dependent upon its ability to mobilize resources, and its ‘rational’ efforts to contribute to the public well-being. From the early 1930s, the WRSS was independent from the state in terms of resource mobilization and decision-making. When Japanese forces occupied Qingdao and its surrounding areas, the WRSS was the only relief organization to continue its activities. As a result, Daoyuan successfully competed with other religious groups and increased its membership within the unique religious topography of the city. Japanese occupied forces during 1940s made use of the popular religion for social works. In a context in which religious organizations were expected to meet not only the welfare demands of followers, but also the general public, Daoyuan’s particular orientation as a religious group embracing secular humanism as a core religious doctrine, well-suited it to competition with other religion. By combining an analysis of local religious context and the institutional development of the relief organizations in Qingdao, I hope to articulate the unique status of WRSS as a prominent local welfare provider.
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