Page 2 - A Study of Traditional Chinese Religions in Malaysia: The Decline and the Path Towards Revitalization

Preface

This book documents the results of a study that was carried out to analyze the reasons causing
Chinese Malaysians to leave their traditional religions. In the context of this study, Buddhism,
Confucianism, and Taoism are defined as traditional Chinese religions (TCR). Together, these
religions constitute the foundation of what is commonly known today as Chinese folk religion.
Statistical reports indicate that many Chinese have converted to non-traditional Chinese
religions (non-TCR), such as Christianity and Islam. These religions are classified as non-
TCR since they have not been sinicized. Unlike Buddhism, these religions have not
incorporated Chinese culture and civilizational elements into their teachings and rituals.
Nonetheless, many Chinese Malaysians have converted to these religions and this
trend is expected to continue. Therefore, this study aims to explore the reasons behind this
phenomenon by examining the perceptions of Chinese Malaysians toward their traditional
religion, as well as the perceptions of Chinese Malaysians who have converted to non-TCR
regarding their current and past faiths. This study also examines the perceptions of Chinese
Malaysians who identify as atheists (rejecting the belief in gods) and agnostics. For these
purposes, two rounds of data collection were conducted, involving both face-to-face and
online surveys. At the same time, interviews were conducted with Chinese Malaysians who
have reconverted to TCR to understand their side of the story. From the organizational aspects,
this study conducted several focus group discussions with leaders of TCR temples and
associations. The findings indicate that an unhealthy social ecology is encompassing TCR. At
the macro level, modernization has changed Chinese values. Exposure to science has caused
Chinese Malaysians to seek logic and rationality, resulting in the intellectualization of their
perceptions towards religion. Consequently, many Chinese Malaysians who still practice TCR
are merely adherents and not believers. Their conviction towards their religion is modest.
Conversely, non-TCR are seen as more acceptable. On the micro level, Chinese Malaysians'
social institutions, such as their families, are no longer fulfilling their role in preserving TCR.
Eventually, Chinese Malaysians are also becoming more receptive to non-TCR and also the
idea of rejecting religion. At the same time, TCR organizations are also not adapting to these
changes. Some Buddhists movements have reacted and launched various revitalization
programs. However, other TCR organizations, such as Chinese temples, have not. If this trend
continues, non-TCR may gradually replace TCR as the Chinese people's faith, or many
Chinese Malaysians may choose to be irreligious.

All these findings are discussed in the six chapters of this book. The first chapter
elaborates the background and the purpose of conducting this research. Information on the
research methodology will also be elaborated in this chapter. It is hoped that through this
chapter, readers will be able to understand the direction and the scope of this study. Basically,
this study aims to examine factors that are causing Malaysian Chinese to leave TCR. This
study seeks to investigate this phenomenon beyond the common perception that conversion
is solely a personal matter. While conversion is indeed a personal matter, the factors that may
lead a person to convert to another religion are not. In order to discuss the perception of
Chinese Malaysians more thoroughly, the second chapter of this book reports the views of
Malaysian Chinese who are still practicing TCR. Their views towards religion and also TCR
will be discussed. The discussion includes their perceptions towards conversion and the level
of their conviction towards TCR. As mentioned earlier, Chinese Malaysians have undergone

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