| Titre | La campagne antireligieuse de 1922 | |
|---|---|---|
| Auteur | Marianne Bastid-Bruguière | |
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Revue | Extrême-Orient, Extrême-Occident |
| Numéro | no 24, 2002 L'anticléricalisme en Chine | |
| Rubrique / Thématique | I. Anti-religion et anticléricalisme |
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| Page | 77-94 | |
| Résumé anglais |
The 1922 antireligious campaign
In the spring of 1922, the campaign for the rejection of religion initiated by the Comintern agents in Shanghai met with almost unanimous support among China's students and intellectuals. In the flood of articles, pamphlets and speeches that marked the movement during its four months, the novelty of the campaign lay in not merely refuting dogmatic concepts (as the modern critical analysis developed after the acceptance in China of the European concept of "religion" had done), but in attacking the Church as an institution. The arguments borrowed profusely from French anticlericalism. The very name chosen by the movement, feizongjiao, was the term then in use for translating laïcité. Christianity, the main target of the zealots, was combated mainly in the name of science, progress and intellectual freedom, which was acknowledged to extend to Buddhism, Taoism and other religious teachings as well. The thrust of the rhetoric focused on the defence of national sovereignty, but - despite the parallels with nineteenth-century refutations against Christianity - now hinged on the notion that foreign religious encroachment was driven by capitalism. The issue was not a wholesale rejection of foreign influence, but only of certain types of foreign presence. The anticlerical ingredients of the Chinese tradition were thus enriched and renewed, but only with its revival in 1923 the antireligious movement was to convey a well- defined political and social agenda. Source : Éditeur (via Persée) |
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| Article en ligne | http://www.persee.fr/web/revues/home/prescript/article/oroc_0754-5010_2002_num_24_24_1151 |
