Asian Religion
On Friday, 30th July, 1999, a workshop on Asian religion was held at the University of Queensland, in memory of the late Clayton Bredt. It was organized by Chi-kong Lai, Director of the Asian Business History Centre and was jointly sponsored by the Departments of Studies in Religion, History, Asian Languages and Studies; and by the Asian Studies Centre, Asian Business History Centre and the International Relations and Asian Studies Research Unit. The workshop revealed several important features of Asian religions, including: their relationship with individuals and society; their historical origins and future direction; and their evolution and endurance.
By DENISE AUSTIN
Martin Stuart-Fox (Head, History, UQ) opened the workshop by discussing the importance and diversity of religion in Asian culture and therefore the necessity for very broad coverage by the speakers. John Moorhead (History, UQ) paid a moving tribute to Clayton Bredt, as a valuable member of the History Department, from the early 1960s, particularly for his involvement in the Asian Business History Centre, with Chi-Kong Lai. He noted that it was appropriate to hold a workshop on Asian religion in his honour because he was highly respected in Quaker circles for the depth of his spiritual experience.In the keynote address, Sarva Daman Singh (History, UQ), discussed the relationship of individuals and society, with the three incarnational religions in India: Hinduism, Buddhism, and Jainism. Hinduism professes that everything arises out of the universal self and must find its way back to the universal reality, through the individual's life cycle of study, household experience, income earning, retirement, and self-concentration. By contrast, Singh noted that Buddhism emphasizes the universal experience of sorrow, resulting from the impermanence of life which individuals can escape only through the Noble Eightfold Path. The speaker described the ancient religion of Jainism as a dualistic faith which holds that individual souls have to find their purity out of the clutches of matter, to rise to the highest level of the cosmos. Jainism's vow of non-violence has left an indelible effect on the pysche of India.
Regarding religion in relation to society, Singh pointed out that the caste system in India was a product of historical circumstance not Hindu philosophy and that religion led to the development of the welfare state, in Indian government policy. Whilst weakened by Hindu assimilation, Islamic aggression and British imperialism, Buddhism has seen some resurgence in Indian society. The individual and social ramifications of these three religions have shaped Indian culture, through a legacy of spiritual salvation, freedom of conscience, and philosophical diversity.
The first round table discussion contrasted the origins of early Chinese religion with future possibilities. Rod Bucknell (Asian Studies and Religion, UQ) explained how comparisons between Pali and Chinese versions of Buddhist texts can reveal a clearer picture of early Buddhism. Choong Mun-Keat (Religion, UQ) compared original writings of the Pali Vedana Samyutta and the Chinese Shou Xiangying, finding significant similarities. Martin Lu (Director, Centre for East-West Cultural and Economic Studies, Bond University) bridged the past and present, by proposing a change in the original concept of a Confucian sage because technological advancements mean the expansion of decision-making powers, the internalization of the zen and the development of non-contact religious relationships via the Internet.
'Cultural Christians'
Denise Austin (History, UQ) presented Christianity in modern and contemporary China as a vibrant faith, centred on the love of God. She held that missionary contributions were significant, particularly in the areas of education and social reform. However, it is the indigenous church which is a thriving social phenomenon in China today, making Christianity a Chinese religion. Enoch Choy (Asian Studies, UQ) discussed the growing significance of 'Cultural Christians' in China, whose cultural and theological visions merge to construct a humanistic theology influenced by Document 19 which emphasizes scientific research in religious theory. Historical research, with technological adaptation and cultural indigenization makes for significant future possibilities in the religions of Asia.
Another round table discussion centred on the evolution and endurance of religions in Japan, ancient China, and post-Mao China. John Weik (History, UQ) traced the development of religion in Japan from traditional Shrine Shinto worship of nature and ancestors, to Buddhist-influenced Imperial Shinto, finally to nationalistic, State Shinto as a reaction to Western invasion. Conrad Young (Asian Studies, UQ) revealed evidence of divination, name taboos, and other forms of ancestor worship from China's Neolithic period and though declining during the Western Chou dynasty, these endured to become central to Confucian patriarchal and patrilineal culture. C.L. Chiou (Government, UQ), proposed that, although Mao's legacy is one of social transformation his shrines are venerated; his picture is carried for good luck; and his memorial stands at Tiananmen the very elements of Maoism hinder it from evolving into a religion. Mao promised no sagely example, heavenly paradise, human harmony, or spiritual salvation only violence and class struggle and the Falun Gong affair has verified that religion is not welcome in Communist China. Nevertheless, because of the enduring nature of Asian religions, further evolution cannot be excluded.
This workshop on Asian religion revealed that religion plays a significant role in affecting individuals and also society, as a whole. It has been an integral and enduring part of Asian culture from ancient times to the present day. It is believed that the introduction of multimedia technology will serve to promote further evolutionary development of religion throughout the world. *
Denise Austin, Asian Business History Center, The University of Queensland.