Carol Lee Hamrin – författare

This book highlights information obtained from formal interviews and informal conversations with knowledgeable Chinese in 1985-1987. It reveals the growing participation in politics of social groups and related changes underway in the patterns of contemporary Chinese political thought and culture.

This book highlights information obtained from formal interviews and informal conversations with knowledgeable Chinese in 1985-1987. It reveals the growing participation in politics of social groups and related changes underway in the patterns of contemporary Chinese political thought and culture.

This book highlights information obtained from formal interviews and informal conversations with knowledgeable Chinese in 1985-1987. It reveals the growing participation in politics of social groups and related changes underway in the patterns of contemporary Chinese political thought and culture.

This book highlights information obtained from formal interviews and informal conversations with knowledgeable Chinese in 1985-1987. It reveals the growing participation in politics of social groups and related changes underway in the patterns of contemporary Chinese political thought and culture.

In the late 1970s when Mao's Cultural Revolution ushered in China's reform era, religion played a small role in the changes the country was undergoing. There were few symbols of religious observance, and the practice of religion seemed a forgotten art. Yet by the new millennium, China's government reported that more than 200 million religious believers worshiped in 85,000 authorized venues, and estimates by outside observers continue to rise. The numbers tell the story: Buddhists, as in the past, are most numerous, with more than 100 million adherents. Muslims number 18 million with the majority concentrated in the northwest region of Xinjiang. By 2000 China's Catholic population had swelled from 3 million in 1949 to more than 12 million, surpassing the number of Catholics in Ireland. Protestantism in China has grown at an even faster pace during the same period, multiplying from 1 million to at least 30 million followers. China now has the world's second-largest evangelical Christian population—behind only the United States. In addition, a host of religious and quasi-spiritual groups and sects has also sprouted up in virtually every corner of Chinese society. Religion's dramatic revival in post-Mao China has generated tensions between the ruling Communist Party state and China's increasingly diverse population of religious adherents. Such tensions are rooted in centuries-old governing practices and reflect the pressures of rapid modernization. The state's response has been a mixture of accommodation and repression, with the aim of preserving monopoly control over religious organization. Its inability to do so effectively has led to cycles of persecution of religious groups that resist the party's efforts. American concern over official acts of religious persecution has become a leading issue in U.S. policy toward China. The passage of the 1998 International Religious Freedom Act, which institutionalized concern over religious freedom abroad in U.S. foreig

In the late 1970s when Mao's Cultural Revolution ushered in China's reform era, religion played a small role in the changes the country was undergoing. There were few symbols of religious observance, and the practice of religion seemed a forgotten art. Yet by the new millennium, China's government reported that more than 200 million religious believers worshiped in 85,000 authorized venues, and estimates by outside observers continue to rise. The numbers tell the story: Buddhists, as in the past, are most numerous, with more than 100 million adherents. Muslims number 18 million with the majority concentrated in the northwest region of Xinjiang. By 2000 China's Catholic population had swelled from 3 million in 1949 to more than 12 million, surpassing the number of Catholics in Ireland. Protestantism in China has grown at an even faster pace during the same period, multiplying from 1 million to at least 30 million followers. China now has the world's second-largest evangelical Christian population—behind only the United States. In addition, a host of religious and quasi-spiritual groups and sects has also sprouted up in virtually every corner of Chinese society. Religion's dramatic revival in post-Mao China has generated tensions between the ruling Communist Party state and China's increasingly diverse population of religious adherents. Such tensions are rooted in centuries-old governing practices and reflect the pressures of rapid modernization. The state's response has been a mixture of accommodation and repression, with the aim of preserving monopoly control over religious organization. Its inability to do so effectively has led to cycles of persecution of religious groups that resist the party's efforts. American concern over official acts of religious persecution has become a leading issue in U.S. policy toward China. The passage of the 1998 International Religious Freedom Act, which institutionalized concern over religious freedom abroad in U.S. foreig

First published in 1987. This book is part of an ongoing intellectual project—to understand how a changing Chinese Marxism both reflects and shapes the lives of the intelligentsia in China.

First published in 1987. This book is part of an ongoing intellectual project—to understand how a changing Chinese Marxism both reflects and shapes the lives of the intelligentsia in China.

First published in 1987. This book is part of an ongoing intellectual project—to understand how a changing Chinese Marxism both reflects and shapes the lives of the intelligentsia in China.

First published in 1987. This book is part of an ongoing intellectual project—to understand how a changing Chinese Marxism both reflects and shapes the lives of the intelligentsia in China.

Considers the politics of central decision-making by focusing on senior policy makers and implementing bureaucracies on the one hand, and actors in economic and non-economic arenas on the other. The contributors held significant party and government positions in China up to 1989.

Considers the politics of central decision-making by focusing on senior policy makers and implementing bureaucracies on the one hand, and actors in economic and non-economic arenas on the other. The contributors held significant party and government positions in China up to 1989.

Considers the politics of central decision-making by focusing on senior policy makers and implementing bureaucracies on the one hand, and actors in economic and non-economic arenas on the other. The contributors held significant party and government positions in China up to 1989.

Considers the politics of central decision-making by focusing on senior policy makers and implementing bureaucracies on the one hand, and actors in economic and non-economic arenas on the other. The contributors held significant party and government positions in China up to 1989.

The hidden seeds of the Christian renewal in China today include the outstanding Chinese Christians in Salt and Light 2, a dozen new life stories with lively anecdotes and photographs. These reformers made lasting contributions that shaped modern China. Working out of the limelight in their professions, they had quiet but powerful influence on early twentieth-century civil society. Motivated by their faith, they modeled essential virtues. This series helps recover a lost Christian heritage linked closely to a legacy of East-West cooperation in an earlier global era.

In this centennial year of China''s 1911 Revolution, Volume 3 in the Salt and Light series includes the life stories of influential Chinese who played a political or military role in the new Republic that emerged. Recovering this precious legacy of faith in action shows the deep roots of the revival of Christian faith in China today.

Salt and Light presents the life stories of outstanding Chinese Christians who, as early modernizers, promoted China''s nation building and moral progress in the early twentieth century. Lively anecdotes and photographs highlight the strong character of ten pioneers in the modern professions of education, medicine, journalism, and diplomacy. These professionals were motivated by faith to introduce practical social reforms and build up China''s civil society. They modeled and promoted virtues essential to social progress during the golden age of Chinese Protestantism. Their stories touch on themes important in today''s global era: patterns of cooperation between foreign and Chinese partners, the contributions to China of Western-educated professionals, Christianity''s role in furthering East-West understanding and exchanges, and the transnational nature of modern Chinese Christianity. The editors and authors articulate the importance of recovering China''s Christian heritage as part of world Christianity.

Pioneer missionary Timothy Richard served forty-five years in China and became a household name among educated Chinese. Largely forgotten for decades, his amazing life is reintroduced in this most welcome volume. In 1880, Richard first articulated a vision for modern higher education as the basis for overall progress in China. His influence grew, along with high official honors, after 1891 when he became general secretary of the Christian Literature Society and continued as a leader in the Educational Association of China. By the mid-1890s, many Chinese scholars and officials began to embrace his expanding vision and approach to reform.After the 1900 Boxer Uprising, Richard was invited by the Chinese government to represent Protestant missions, advising and mediating the settlement for the losses of life and property, especially heavy in Shanxi. Following his recommendation, which received Imperial approval by June 1901, the province paid a fine, but it was used to found a college of Western learning in its capital city. The Imperial University of Shansi (now Shanxi University), with Chinese and Western Learning Departments, and overseen by Richard and the provincial governor as joint chancellors, was to serve as the model institution in a national system of modern higher education.