Page 93 - A Study of Traditional Chinese Religions in Malaysia: The Decline and the Path Towards Revitalization

such aspects to be practiced. These aspects include celebrating Chinese festivities and
events. For example, observing Ching Ming is allowed by Christianity. Eventually, such

adjustment will make the Chinese feel religion is not a marker of their Chineseness and
therefore TCR is replaceable.

On the contrary, the TCR has been interpreted by some TCR practitioners as an
exclusive religion. Language has been a barrier that defines TCR exclusivity. As discussed
in Chapter Five, a new Chinese religion movement leader made such a claim. For her,

proficiency in Chinese language is a requirement for one to embrace TCR. Such exclusivity
will cause the Chinese who do not have such proficiency to seek other religions. For them,
TCR have closed the doors and hence to satisfy their religious needs, they will substitute

TCR with non-TCR. The non-TCR do not have such limitations. Bibles and Al-Quran have
been translated to multiple languages and therefore Christianity and Islam are accessible by
people from different language backgrounds. Thus, the language barrier is a reason for some

Chinese to be more receptive to non-TCR religions.

Social institutions such as family and school play an important role in cultural

maintenance and this function includes maintaining religious identity. Nevertheless, the
Chinese family and schools are no longer exclusively performing this function exclusively for
TCR. This is because these social institutions are also supporting the non-TCR. As discussed

in Chapter Four, some of the interviewees’ families objected to their decision to convert back
to TCR. To these families, their religious identities have been preoccupied by the non-TCR.
The non-TCR define their family religious traditions. On the contrary, some Chinese families

are no longer practising Chinese cultural and religious practices. These families prefer
modern living and retain a pragmatic approach when it comes to matters related to religiosity.

They are more concerned with ‘worldly’ matters such as their jobs and businesses. Religion
comes second. Hence, in these families, TCR is not their major concern. In fact, for most of
them, they keep an open mind on matters related to religion. For these families, TCR can be

peripheralized and they are receptive to non-TCR. Based on these arguments, Chinese
families can no longer be seen nor entrusted with the function of preserving TCR.

Similarly, many Chinese medium schools are promoting Christianity. The Chinese

medium schools are traditional Chinese education institutions set up by the Chinese
community to maintain Chinese language, culture and identity. However, the Christian

missionaries established similar institutions too, albeit to proselytize Christianity and
Catholicism. Eventually, students in these schools are exposed to Christianity. Christianity,
in their eyes, is no different from TCR. Gradually, TCR will become replaceable by non-TCR.

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