Following the Daoist ritual to bless a football team, another intriguing debate has just arisen on the place of Daoist ritual in society under a notionally secular and atheist regime. 
In Minqin county in the north of Wuwei municipality in Gansu province, an exorcistic Daoist ritual was performed recently at the inauguration of the construction site of an experimental thorium reactor of the Shanghai Institute of Applied Physics, part of the Chinese Academy of Sciences. Though the ritual was commissioned by the local construction team, two employees from the institute were promptly sacked and placed under CCP investigation for having failed to stop the contractors, thus “deviating from the scientific spirit”.
Rituals for “moving the earth” are commonly performed all over China. This one was conducted by a single local priest depicting talismans and burning yellow paper memorials, as a sheep was slaughtered (lingsheng 领牲). In the brief video, at some distance one can see an altar table, around which a shawm band stands to play.
Some may be content to seize on the story to demonize the CCP (which is fair enough, as far as it goes). But again, just as with the Daoist ritual for the football match, what is more notable is the intelligent rebuttals of the po-faced official stance that are already appearing online and in the media—if not yet on a par with the protests that greeted the Pingyi funeral clampdown. Most authoritative essays come from the brilliant Tao Jin, and on WeChat here; doubtless there will be more. A critique from a leading Daoist priest, marred by introducing a confused angle of indigenous and foreign religions, has evaporated from the void.
So it’s another storm in a teacup. Local rituals are performed all over China (including, magnificently, Shanghai). The problem here was merely that the CCP shouldn’t be seen to be promoting “superstition”—so it’s a healthy sign that the online community rallies round to observe that by the CCP’s own terms it’s no longer considered as such, and to stress the depth of “Daoist culture” that the Party itself now propounds. The authorities’ kneejerk reaction can only entrench people’s “belief” in the laws on religious freedom. The popular message is clearly: don’t mess with the Traditional Culture of the Chinese Peoples!
It’s also a reminder that Gansu must be one of the most fertile sites for research on household Daoist ritual!
 See this from Sixth tone, with a brief video clip (why on earth (sic) did someone deem the video footage acceptable but not the original audio?!); and a follow-up expounding the issues clearly:
I also fear that Taoist conservatives—the kind who head up the country’s religious associations—will grow tired of reacting to public suspicion with openness and warmth, and will instead try to defend Taoism from a purely nationalist standpoint. As China’s sole homegrown religion, Taoism is fertile ground to be claimed by hyper-patriotic revivalists of traditional Chinese culture. It is essential that Taoists remain level-headed and oppose radical and exclusionary political attitudes.
10 thoughts on “Another Daoist debate”
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Tao Jin’s essay is brilliant, but I’m disappointed with its appeasing conclusion, contending that Daoist ritual is merely a kind of 礼乐感化, which is practically a slap in the face of those who believe in the spiritual efficacy of Daoist liturgy. Slightly earlier than Tao’s essay, the following riposte was posted on Wechat:
Title: 建社会主义工地 | “农民”在工地“驱邪”，某网竟认为是“迷信”
Many readers supported my comment on that post:
Now, Longhu shan, official center of Zhengyi Daoism, has posted an article on Wechat titled “What’s the use of rituals done by Daoists?”, explaining different forms of Daoist liturgy including 祈福道场 and 度亡道场:
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