Richard Madsen's lecture titled "Democracy's Dharma: Religious Renaissance and Political Development in Taiwan"

Reported by *Ching-Chih Chen

[Richard Madsen received a Ph.D. in sociology from Harvard. He is currently Professor and chairman of sociology at UCSD. He is the author, or co-author of eleven books on Chinese culture, American culture, and international relations. The lecture given on April 24, 2007 is the first of UCSD Taiwan Studies Lecture Series/TAFSD Special Seminar. Prior to his oral presentation, Professor Madsen provided the audience a written abstract of his talk as follows: "In societies making a transition away from authoritarian rule, religious enthusiasm can be destabilizing force, because religion can fan the fires of ethnic conflict and raise the intensity of cultural controversies to a dangerous level. In Taiwan a remarkable religious renaissance – mostly Buddhism and Daoism – took place as that country began making its transition toward democracy. But in Taiwan this has had a positive effect. It has helped heal social divisions and reconcile cultural differences and has provided enough stability to keep Taiwan's contentious democracy from descending into chaos. In this talk I discuss how and why this positive outcome occurred, and what implications this might have for other democratic transitions in Asia."

The following is this writer's write-up of Professor Madsen's informative and scholarly lecture.

Taiwan's urban middle classes have been experiencing an amazing renaissance of religions, mostly Buddhism and Taoism. This religious movement took place as Taiwan began its transformation from authoritarian rule under the KMT toward democracy. The growth of religions has been so spectacular that elected officials of various political persuasions have found it politically necessary to pay personal respect to Buddhist masters and have pictures taken with them. In doing so, the politicians show to the public that they embrace moral and religious values. More importantly, they hope to win the votes of Buddhists and/or Taoists.

Religious orders in Taiwan are found to have attracted supporters from all ethnic groups: Taiwanese Hoklos, Taiwanese Hakkas, Mainlanders and even indigenous people. Religions consequently have a positive effect of bridging social and ethnic divisions and reconciling cultural differences in a politically divided society.

Madsen focused his talk on the rise and spread of two major Buddhist orders: Fo Guang Shan Buddhist Order and Tzu Chi Charitable Foundation. First, Fo Guang Shan Buddhist Order was founded by Master Hsing Yun. Hsing Yun was born in China, and became a novice in his teens. In 1949 he arrived in Taiwan. In late 1950's, he established a Buddhist cultural center that became today's Foguang Cultural Enterprise Co., Ltd which published many Buddhist training tools such as audio and visual aids. In 1967, Hsing Yun founded Fo Guang Shan Buddhist Order to actualize his vision of Humanistic Buddhism via education, cultural activities, charity, and religious practices that "foster talent, propagate the Dharma, provide relief aid, and cultivate morality in people." Hsing Yun has mentored more than one thousand monastic disciples. And, he heads the enormous Buddhist complex, which houses over 1400 monks and nuns, at Mt. Fo Guang in Kaohsiung. In addition, the Order has spread beyond Taiwan to build many Buddhist temples for its believers overseas.

Compared with Fo Guang Shan, Tzu Chi Foundation is a truly home grown Taiwanese organization. Its founder is Master Cheng Yen, a Taiwan-born nun. It was in 1966 when the relatively young nun founded what would eventually become a major non-profit organization. She led about thirty housewives to help the poor and the sick in the impoverished eastern coast of Taiwan. Cheng Yen and her small group of volunteers expected nothing in return, except hoping others would embrace the same unconditional love to be extended to those in need. In 1985, Tzu chi volunteers living abroad began setting up chapters. Emergency aid to typhoon-stricken Bangladesh in 1991 marked the beginning of the Foundation's international relief efforts. Today, Tzu Chi is an international organization with over 5 million supporters, about two thirds of them female, around the globe. The Foundation has dedicated itself in "the field of charity, medicine, education and environmental protection, as well as the promotion of humanistic values and community volunteerism." It has provided compassion relief to victims of war, flood, and drought in such countries as China, Cambodia, North Korea, Rwanda, Ethiopia, Afghanistan and Serbia. Its bone marrow donor registry, for example, is one of the largest in the world.

The renaissance of religions started around the time when Taiwan began its democratization in the late 1980's. During the long period of KMT authoritarian rule up to 1986, the government had controlled and regulated the growth of religions in Taiwan. However, due to its need for the support of the Christian West, particularly the U.S., the KMT government found it necessary to tolerate a slow development of Christianity in Taiwan. Christian universities, such as Tunghai and Fu-Jen, as well as churches developed. Non-Christian religions, however, were discriminated against. Consequently, Tzu Chi, for example, had to operate cautiously as a small charitable Buddhist group under the watchful eyes of government authorities. It was not until the late 1980's that it began to grow rapidly into an influential charitable organization. To its supporters, it provides an important opportunity for doing good deeds. Housewives volunteer their time and efforts and many also have inspired their husbands to join in. Tzu Chi has thus been able to raise its believers to a higher level in terms of moral values and spirituality. On the other hand, the Buddhist establishment also has adapted itself to modernity. For example, while one of its moral precepts is "no taking of life," it has accepted its medical school researchers' need to experiment with animals in the labs. In addition, showing their respect for the deceased through appropriate Buddhist rituals, medical school teachers and students avoid feeling of guilt for dissecting a cadaver. Buddhism has thus adapted itself to the reality and needs of a modern, industrial society.

Finally, Tzu Chi volunteers are so dedicated to their mission and so well-organized that they have always been among the first to reach areas hit by disasters. This is demonstrated, for example, in the relief and reconstruction of earthquake-stricken region after a major quake hit central Taiwan on September 21, 1999. It is just as significant that volunteers of Tzu Chi, a private and religious organization, helped without hesitation to rebuild public schools destroyed or damaged by earthquake. Maybe this is a worthwhile lesson for people elsewhere.

Tzu Chi foundation's international charitable and relief work has been a great asset for Taiwan. While Taiwan suffers in diplomatic isolation, Tzu Chi has operated globally and thus has demonstrated to the world that there is much good in and coming out of Taiwan. They have helped providing positive international visibility to Taiwan. Therefore, in more ways than one, Tzu Chi is indeed being "hope and light" to the world as well as Taiwan.

Madsen also compared and contrasted Taiwan and China in terms of state-and- religion relations. In China, even long after the end of the Mao era during which religions were proscribed, the Chinese government today is still widely reported to have violated human rights presumably so as to avoid social conflicts. Whatever so-called patriotic religious establishments there are, they are controlled and regulated by the state. Beijing's persecution of Falungong practitioners, for example, reflects the state's fear of organized religious groups that might develop beyond the reach of state power. As a result of China's opening for outside contacts chiefly through trade, however, underground Christian churches have grown and Christian converts have increased greatly in number. When even the Chinese Catholic bishops are state appointed, there is clearly no meaningful religious freedom, let alone separation of church and state, in China. In Taiwan, on the other hand, as explained earlier, the people of Taiwan have enjoyed full religious freedom. And, religions have so developed as to help provide significant stability to a politically divided society that is experiencing major democratic reforms. All in all, the influence and significance of religions are such that politicians, including Christian ones, have to show some degree of outward deference to Buddhist and Taoist Establishments and practices.

In terms of religion and state relations, Taiwan can certainly serve as a model for other countries in Asia. While Madsen thinks it is possible that China could eventually develop in the way Taiwan has, he does not think it is likely in the near future.

* To provide a little additional information about the background of the two Buddhist masters and their organizations, I have added to Professor Madsen's lecture information found on-line."