Book Review: "État, Religion et Répression en Asie: Chine, Corée, Japon, Vietnam (XIIIE–XXIE Siècles)," edited by Arnaud Brotons, Yannick Bruneton, and Nathalie Kouamé
État, Religion et Répression en Asie: Chine, Corée, Japon, Vietnam (XIIIE–XXIE Siècles). Edited by Arnaud Brotons, Yannick Bruneton, and Nathalie Kouamé. Karthala, 20 January 2011. 354 pages. ISBN-10: 2811104445 ISBN-13: 978-2811104443
摘要
The seven papers in this volume exemplify state‐orchestrated repression vis‐à‐vis religion(s) and its actors in East Asia. In her introduction, Kouamé (pp. 7–25) stresses the religio‐cultural common ground of the countries concerned, and the structural reasons facilitating conflict. She outlines “four great models” (quatre grands modèles) that moulded the ideological vocabulary, in both past and present, through which the states articulated their relationship with the religious domain: the Chinese, the Japanese, the Russo‐Soviet, and the Western‐Occidental models. Brotons (pp. 29–71) elucidates the action taken against the Jōdoshū founder Hōnen (1133–1212), culminating in his banishment in 1207. Next, Bruneton (pp. 73–147) investigates King T'aejong's (r. 1400–1418) anti‐Buddhist politics in the initial years of Neo‐Confucian Chosŏn dynasty. In the third paper, Kouamé (pp. 149–182) revisits the common understanding behind Toyotomi Hideyoshi's (1537–1598) anti‐Christian politics. Goossaert (pp. 183–221), in a revised version of a paper from 2009, sheds light on the destruction of “immoral temples” (yíncí 淫祠)—that is, those temples deemed unacceptable in the official discourse—and its context in Qīng‐China. Berthon (pp. 224–262) looks at the means of state repression against new religious movements in Japan between the onset of Meiji period and the end of the Pacific War, providing various case studies including, among others, Ōmoto and Hito no michi (i.e., present PL Kyōdan). Jammes (pp. 263–310) crafts a detailed discussion of the conflictual relationship established by the Vietnamese authorities with the new religious movement of Cao Đài after 1975, mainly focusing on the Tây Ninh denomination. Finally, Luca (pp. 311–339) observes that, for large parts of the post–World War II period, the logic of government good‐ and ill‐will in Japan and South Korea toward religion was ideologically patterned by the political impact of the United States. Offering the finest scholarship, this volume is highly recommended to anyone interested in the religions of East Asia.
