Chuk Mor

2020 ◽  
pp. 46-76
Author(s):  
Jack Meng-Tat Chia

Chapter 2 examines the transnational life and career of Chuk Mor during the second half of the twentieth century. The chapter argues that Chuk Mor redefined the basis of “being Buddhist” in Malaysia by drawing on Taixu’s modernist ideas of Human Life Buddhism. As this chapter demonstrates, migratory circulations expanded, corrected, and modified understandings of Buddhist modernism and significantly transformed the religious landscape in postcolonial Malaysia. Chuk Mor encouraged intrareligious conversion by advocating a Malaysian Chinese Buddhist identity that emphasized this-worldly practice of Buddhism, promoted a vision of Buddhist orthodoxy (zhengxin fojiao), and established new Buddhist spaces for the promotion of religious education. By examining the Malaysian context with the idea of South China Sea Buddhism in mind, this chapter highlights the connected history of Buddhist communities in China and maritime Southeast Asia.

2020 ◽  
pp. 12-45
Author(s):  
Jack Meng-Tat Chia

Chapter 1 provides the historical background to Chinese migration and the spread of Buddhism to maritime Southeast Asia between the nineteenth century and the 1940s to set the stage for the discussion of the three monks in this study. In rough chronological order, this chapter tells the history of Chinese migration to colonial Southeast Asian states, arrival of Chinese Buddhism, and the South China Sea Buddhist networks that connected China and Southeast Asia. During this period, Buddhist monks came to the Malay Archipelago and propagated ideas of Buddhist modernism to the overseas Chinese communities. By the end of the 1940s, communist victory in the Chinese civil war led to the establishment of the People’s Republic of China and the evacuation of the Kuomintang government to Taiwan; this period also marked the beginning of decolonization in maritime Southeast Asia.


2020 ◽  
pp. 77-116
Author(s):  
Jack Meng-Tat Chia

Chapter 3 uses Yen Pei’s life and career as a window into the larger and more complex dynamics of migration and transregional Buddhist circulations in the South China Sea during the second half of the twentieth century. The chapter draws on the case of Yen Pei to reveal that, first, migrant monks were significant actors in connecting the Buddhist communities in China and Southeast Asia, and second, Singapore’s so-called reformist Buddhist movement can be better understood by contextualizing it within the broader history of South China Sea Buddhism in the twentieth century. The first half of this chapter discusses Yen Pei’s decade-long career in Taiwan between 1952 and 1964 and his three missionary trips to Southeast Asia in 1958, 1961, and 1964. The second half of the chapter focuses on his religious career in Singapore from 1964 to his death in 1996.


2020 ◽  
pp. 1-11
Author(s):  
Jack Meng-Tat Chia

The introduction sets out the purpose of the book, which is to study Chinese Buddhist migration in the twentieth century, highlighting the connected history of Buddhist communities in China and maritime Southeast Asia. This chapter introduces the term “South China Sea Buddhism,” referring to the forms of Buddhism in maritime Southeast Asia—which use Mandarin Chinese, Southern Chinese dialects, and Southeast Asian languages in their liturgy and scriptures—that have emerged out of Buddhist connections across the South China Sea. It challenges the conventional categories of “Chinese Buddhism” and “Southeast Asian Buddhism” by focusing on the lesser-known Chinese Buddhist communities of maritime Southeast Asia. Finally, the chapter discusses the sources and outline of the book.


2020 ◽  
pp. 117-153
Author(s):  
Jack Meng-Tat Chia

Chapter 4 situates Ashin Jinarakkhita’s life, ideas, and networks in the broader history of South China Sea Buddhism. The chapter argues that Ashin Jinarakkhita’s attempt to make Buddhism less Chinese was a calculated strategy to ensure the survival of Buddhism as a minority religion in the world’s largest Muslim nation. Unlike his contemporaries in Malaysia and Singapore who sought to spread ideas of Buddhist modernism among the Chinese community, Ashin Jinarakkhita’s vision of Buddhist modernism was to shatter the image of Buddhism as a religion and culture of the Chinese population in Indonesia. As this chapter reveals, Ashin Jinarakkhita founded the Buddhayāna movement that promoted nonsectarian doctrines and practices to be in line with the national discourse of “Unity in Diversity.” What emerged was a form of Indonesian Buddhism (agama Buddha Indonesia) for the modern Indonesian state.


2021 ◽  
pp. 209-219
Author(s):  
Chunming Wu

AbstractAncient “Bai Yue” (百越) and “Austronesian” are indigenous peoples with very close relationship, distributing from south China, Southeast Asia, and the Pacific Islands. The relationship between Bai Yue and Proto-Austronesian has long been studied in both Chinese and Euro-American academies. During most of the twentieth century, Chinese historians and archaeologists mainly discussed the origins of Malay ethnics as one branch of Austronesian within the academic framework of the ethno-history of Bai Yue centering on the southeast coast of China, while western academic peers mainly based on the linguistic investigation of modern Austronesian and carried out multi-disciplines’ research on the origin of Proto-Austronesian.


Author(s):  
Jack Meng-Tat Chia

Chinese Buddhists have never remained stationary. They have always been on the move. Why did Buddhist monks migrate from China to Southeast Asia? How did they participate in transregional Buddhist networks across the South China Sea? In Monks in Motion, Jack Meng-Tat Chia tells a story of monastic connectivity across the South China Sea during the twentieth century. Following in the footsteps of three prominent monks—Chuk Mor (1913–2002), Yen Pei (1917–1996), and Ashin Jinarakkhita (1923–2002)—Chia explores the connected history of Buddhist communities in China and maritime Southeast Asia. Monks in Motion is the first book to offer a history of what Chia terms “South China Sea Buddhism,” referring to a Buddhism that emerged from a swirl of correspondence networks, forced exiles, voluntary visits, evangelizing missions, institution-building campaigns, and the organizational efforts of countless Chinese and Chinese diasporic Buddhist monks. Drawing on multilingual research conducted in Indonesia, Malaysia, Singapore, China, Hong Kong, and Taiwan, he challenges the conventional categories of “Chinese Buddhism” and “Southeast Asian Buddhism” by focusing on the lesser-known—yet no less significant—Chinese Buddhist communities of maritime Southeast Asia. By crossing the artificial spatial frontier between China and Southeast Asia, Monks in Motion brings Southeast Asia into the study of Chinese Buddhism and Chinese Buddhism into the study of Southeast Asia.


2020 ◽  
pp. 154-162
Author(s):  
Jack Meng-Tat Chia

The preceding chapters have explored the histories of Chinese Buddhist migration, settlement, integration, and networks in the twentieth century. As noted in the introduction, there are two main themes to this study. The first concerns the attempt to write a connected history of Buddhist communities in China and Southeast Asia. The other explores the role of Chinese diasporic monks in the making of Buddhist modernism in the Malay Archipelagic states of Indonesia, Malaysia, and Singapore. This concluding chapter weaves together the threads of each theme and offers some directions for future research.


2013 ◽  
Vol 5 (2) ◽  
pp. 1335-1422 ◽  
Author(s):  
S. Zahirovic ◽  
M. Seton ◽  
R. D. Müller

Abstract. Tectonic reconstructions of Southeast Asia have given rise to numerous controversies which include the accretionary history of Sundaland and the enigmatic tectonic origin of the Proto South China Sea. We assimilate a diversity of geological and geophysical observations into a new regional plate model, coupled to a global model, to address these debates. Our approach takes into account terrane suturing and accretion histories, the location of subducted slabs imaged in mantle tomography in order to constrain the opening and closure history of paleo-ocean basins, as well as plausible absolute and relative plate velocities and tectonic driving mechanisms. We propose a scenario of rifting from northern Gondwana in the Late Jurassic, driven by northward slab pull, to detach East Java, Mangkalihat, southeast Borneo and West Sulawesi blocks that collided with a Tethyan intra-oceanic subduction zone in the mid Cretaceous and subsequently accreted to the Sunda margin (i.e. southwest Borneo core) in the Late Cretaceous. In accounting for the evolution of plate boundaries, we propose that the Philippine Sea Plate originated on the periphery of Tethyan crust forming this northward conveyor. We implement a revised model for the Tethyan intra-oceanic subduction zones to reconcile convergence rates, changes in volcanism and the obduction of ophiolites. In our model the northward margin of Greater India collides with the Kohistan-Ladakh intra-oceanic arc at ∼53 Ma, followed by continent-continent collision closing the Shyok and Indus-Tsangpo suture zones between ∼42 and 34 Ma. We also account for the back-arc opening of the Proto South China Sea from ∼65 Ma, consistent with extension along east Asia and the emplacement of supra-subduction zone ophiolites presently found on the island of Mindoro. The related rifting likely detached the Semitau continental fragment from east China, which accreted to northern Borneo in the mid Eocene, to account for the Sarawak Orogeny. Rifting then re-initiated along southeast China by 37 Ma to open the South China Sea, resulting in the complete consumption of Proto South China Sea by ∼17 Ma when the collision of the Dangerous Grounds and northern Palawan blocks with northern Borneo choked the subduction zone to result in the Sabah Orogeny and the obduction of ophiolites in Palawan and Mindoro. We conclude that the counterclockwise rotation of Borneo was accommodated by oroclinal bending consistent with paleomagnetic constraints, the curved lithospheric lineaments observed in gravity anomalies of the Java Sea and the curvature of the Cretaceous Natuna paleo-subduction zone. We complete our model by constructing a time-dependent network of continuously closing plate boundaries and gridded paleo-ages of oceanic basins, allowing us to test our plate model evolution against seismic tomography. In particular, slabs observed at depths shallower than ∼1000 km beneath northern Borneo and the South China Sea are likely to be remnants of the Proto South China Sea basin.


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