Statue of Mazu at a temple in ChiayiTaiwan. Diversity and unity Ancient Chinese religious practices are diverse, varying from province to province and even from one village to another, for religious behaviour is bound to local communities, kinship, and environments.
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In each setting, institution and ritual behaviour assumes highly organised forms. Temples and the gods in them acquire symbolic character and perform specific functions involved in the everyday life of the local community. Many scholars, following the lead of sociologist C. Yangsee the ancient Chinese religion deeply embedded in family and civic life, rather than expressed in a separate organisational structure Chinese mythology Essays a "church", as in the West.
Chinese sinology later adopted another dichotomy which continues in contemporary studies, distinguishing "folk beliefs" minjian xinyang and "folk religion" minjian zongjiaothe latter referring to the doctrinal sects. Other sinologists who have not espoused the idea of a unified "national religion" have Chinese mythology Essays Chinese religion as a system of meaning, or have brought further development in C. Yang's distinction between "institutional religion" and "diffused religion", the former functioning as a separate body from other social institutions, and the latter intimately part of secular social institutions.
Some cults such as that of Liu Zhang, a king in what is today Shandongdate back to this period. To his left there is a statue of Kuixing.
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The ancient Chinese religion was subject to persecution in the 19th and 20th centuries. Many ancient temples were Chinese mythology Essays during the Taiping Rebellion and the Boxer Rebellion in the late s. The Kuomintang government of the Republic of China Taiwan intensified the suppression of the ancient Chinese religion with the Esaays for retaining or abolishing gods and shrines"; the policy abolished all cults of gods with the exception of ancient great human heroes and sages such as Yu the Great, Guan Yu and Confucius.
Historically, the Essaays shift toward a preference for textual transmission and text-based knowledge over long-standing oral traditions first becomes detectable in the 1st century Chinese mythology Essays. Rather than writing replacing the power of the spoken word, both existed side by side. Scriptures had to be recited and heard in order to be efficacious, and the limitations of written texts were acknowledged particularly in Taoism and folk religion.]
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