Som ett led i att främja hälsa och en sund livsstil har Studenthälsan på Malmö Högskola tidigare erbjudit sina studenter föreläsningar i allmän näringslära, men vill nu prova en ny inriktning mot vegansk näringslära. Genom ett processinriktat projekt, beståendes av flera delprocesser, planerades en utbildningsserie innehållandes en föreläsning och två praktiska matlagningstillfällen. Dessa genomfördes varefter de utvärderades av de 20 deltagarna som deltog i utbildningen, detta med en semikvalitativ enkät efter föreläsningen och genom en halvstrukturerad intervju efter det ena matlagningstillfället. Responsen på utbildningsseriens utformning var positiv, förslag på flera delar av både föreläsningar och matlagningstillfällen önskades med teman som träningslära, billigt, nyttigt, veganskt och vegetariskt. Materialet kan användas i utbildningssyfte i liknande sammanhang.

In the middle of the 1990s many adolescents became vegetarians. There was concern among adults about whether these new young vegetarians got enough energy and nutrients from their dietary intake. The aim of this thesis was to investigate the prevalence of young vegetarians, the food and lifestyle habits, dietary intake and nutritional status of vegetarian and omnivorous adolescents. The prevalence of adolescents eating a vegetarian school lunch in 124 Swedish secondary schools was investigated by interviewing matrons. Information about prevalence of vegetarians, food and lifestyle habits, of 2041 15-year old students from Umeå, Stockholm and Bergen, was obtained by a questionnaire. The dietary intake and nutritional status of thirty 16-20 year-old vegans were compared with thirty age, sex and height matched omnivores. Five percent of the adolescents (16-20 years) in Sweden were found to eat vegetarian food at school lunch. In Umeå there was a significantly higher prevalence (15.6%) of 15-year-old vegetarians compared with Stockholm (4.8%) and Bergen (3.8%). It was also found that more females than males (15 years old) chose a vegetarian dietary regime. Even though the female vegetarians consumed vegetables significantly more often than the omnivores, the intake (32 times/month) was not as often as might be expected of a vegetarian population. The male vegetarians reported eating vegetables not even once a day (25 times/month). No difference in the consumption frequency of fruits/berries, alcoholic beverages, sweets/chocolates and fast foods was seen between vegetarians and omnivores. However, female vegetarians more often than female omnivores consumed dietary supplements. Furthermore, lifestyle characteristics of vegetarians were similar those of omnivores regarding exercise, use of alcohol and smoking habits. No significant difference in validity of reported energy expenditure or energy and protein intakes was found between vegans and omnivores. Young vegans (16-20 year-olds) were seen to have a higher calculated intake of vegetables, legumes, and dietary supplements and a lower intake of ice creams, cakes/cookies, and candies/chocolate than omnivores. The dietary intake was below the average requirements of riboflavin for 73% of the vegans, vitamin B12 for all vegans, vitamin D for 43% of the vegans, calcium for 77% of the vegans and selenium for all vegans and 43% of the omnivores. If intake of supplements was included the intake of e.g. calcium and selenium was still lower than the average requirements for 67% and 73% of the vegans respectively. Low iron stores were as prevalent among vegans as among omnivores (20% and 23% with low stores) and three vegans had low vitamin B12 concentrations in blood. The findings imply that food and lifestyle habits of young vegetarians are different than what previous studies of vegetarians have shown. There is a need for future research of the long-term health effects of being vegetarian.

A random population survey (n=601) and a survey of vegetarians (n=106) were conducted to examine South Australians' beliefs about meat and vegetarianism. Meat beliefs, barriers and benefits of vegetarianism, meat consumption, personal values, use of and trust in sources of food/nutrition/health information and demographic variables were measured via a written questionnaire. There were differences in the responses of vegetarians, semi-vegetarians, and non-vegetarians. For example, vegetarians were more likely than non-vegetarians to use and trust unorthodox information sources and to hold universal values (e.g. 'equality'). The factors associated with meat consumption and four sets of health-related beliefs about meat and vegetarianism (Meat is Necessary, Vegetarianism Health Concerns and Appreciates Meat, Meat is Unhealthy, Health Benefits of Vegetarianism) were examined. Other (health and non-health) beliefs, barriers and benefits of vegetarianism were the most important factors overall to be associated with these beliefs and with meat consumption. Information sources were also associated (particularly orthodox, unorthodox, mass media, advertising, and social sources). Together, these results provided insight into how consumption of meat and plant foods might be influenced. Finally, the proportion of prospective vegetarians was gauged. Approximately 15% of non-vegetarians were found to hold similar beliefs about vegetarianism as vegetarians. Prospective vegetarians were distinct from vegetarians and the remaining omnivores. For example, they were less likely than the remaining omnivores to eat red meat as frequently or to be Anglo-Australian. The research suggested that a significant portion of the population is interested in vegetarian diets, but that certain barriers need to be overcome if this is to increase and lead to dietary change; in particular, the beliefs that vegetarian diets are nutritionally inadequate and that meat is essential for health. Tailored communications about how to prepare healthy, tasty vegetarian meals may also be useful. The results indicated the sources of food/nutrition/health information that may be most appropriate to disseminate such messages. Additionally, it was found that ethical (e.g. environmental, animal welfare) issues were linked to health and dietary behaviour. They may need to be more fully addressed by health professionals if the public is to obtain maximum benefit from plant-based diets, with minimum risk. / Thesis (Ph.D.)--Department of Public Health, 2001.

Thesis (Masters) -- The College of Saint Elizabeth, 2010. / Typescript. Available at The College of Saint Elizabeth - Office of Graduate Programs. "March 2010"

Thesis (Ph. D.)--Lehigh University, 2006. / Includes vita. Includes bibliographical references (p. 381-395). Also issued online.

xvi, 398 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number. / Social movements that fundamentally challenge the status quo struggle to connect theory and practice by framing advocacy messages in ways that serve the utilitarian purpose of resonating with mainstream public values while also demonstrating deontological integrity in authentically reflecting their own radical ideology. This study examines the animal rights movement's framing challenges in transforming discriminatory worldviews against nonhuman animals (NHAs) to create respect for them as inherently valuable subjects. U.S. animal rights organizations (AROs) increasingly focus on protecting animals exploited for food, and this dissertation examines frames used in such food advocacy campaigns of five national AROs: Compassion over Killing, Farm Animal Rights Movement, Farm Sanctuary, People for the Ethical Treatment of Animals, and Vegan Outreach. Using textual analysis of ARO advocacy and interviews with ARO leaders, this study analyzes how and to what extent AROs do or could construct less speciesist frames that resonate with a largely speciesist American public. Findings reveal AROs framed problems with agribusiness around farmed animal cruelty and commodification, human and environmental harm, and unnecessary killing. Solution frames suggested consumers eat a total or largely plant-based diet, and some proposed industry welfare reforms. To motivate audiences, AROs appealed to values, such as: compassion, sentience, moral consistency, desire to make a difference, choice, pleasurable and convenient food, belonging, life, concern for fellow human beings, honesty, American populism, naturalness, freedom, and American pride. Strategically, AROs leaders applied both deontology and utilitarianism in choosing to prioritize NHA altruism rather than human self-interest, but most leaders favored utilitarianism in choosing to privilege animal welfare over animal rights for wider appeal. Overall, while some ARO messages supported animal rights, promoting veganism and respect for NHA subject status, many frames used animal welfare ideology to achieve animal rights solutions, conservatively avoiding a direct challenge to the dominant human/animal dualism. Changes to framing strategy are prescribed in support of frame transformation, such as emphasizing injustice, respect, freedom, life, and a shared animality. This deontologically aligns animal rights theory with advocacy practice in a way that also strategically incorporates both environmental ethics and human rights and merges nature and culture. / Adviser: Debra Merskin

With the support of four vegetarian and vegan companies established on the Swedish market, Astrid och Aporna, Ekko Gourmet, Tzay and Quorn, the objective of this study is to understand why companies produce vegan and vegetarian products imitated with real meat products as well as how these companies market these products. The data was collected through interviews with suitable representatives from respective company. The empirical data collected from the interviews have further been analysed together with theories from past researches. The research approaches of this study has been a mixture of inductive and deductive when handling our data. The results from this thesis enlightens that there are contrasting strategies behind the products’ visual appearance, chosen target group and marketing among the different vegetarian and vegan companies on the Swedish market. We have discovered patterns between the companies’ target audiences and how these companies have designed their products depending of target audience Due to time limitations and companies’ unwillingness to participate in interviews, a broader perspective on the topic could not be given. Also, this study only looks at vegan and vegetarian companies operating in Sweden. A suggestion for future research is to investigate the consumer’s perspective and perceptions of vegan and vegetarian products by conducting a quantitative research to distinguish if the companies’ strategies are consistent with the perceptions of consumers on the Swedish market.

coordenadoria de aperfeiÃoamento de pessoal de ensino superior / O presente estudo investigou as percepÃÃes cognitivas e simbÃlicas de indivÃduos que adotam prÃticas alimentares vegetarianas por motivaÃÃes religiosas, na cidade de Fortaleza, pertencentes a uma linha de yoga no Ãmbito dos novos movimentos religiosos. Este estudo teve como cenÃrio a Universidade Espiritual Mundial Brahma Kumaris â BKWSU, na referida cidade, entre os anos de 2007 e 2011, e utilizou como recursos metodolÃgicos a observaÃÃo participante e entrevistas semiestruturadas com alunos e professores deste movimento espiritual de cariz neo-hindu. Inicialmente, interessava compreender as representaÃÃes e as prÃticas relacionadas com a alimentaÃÃo, mas ao longo da pesquisa ficou evidente a existÃncia de uma confluÃncia semÃntica entre o sentimento religioso e alimentaÃÃo, ambos concorrendo para a construÃÃo de um regime de vida brahmin. Assim, o alimento tem seu sentido alargado e à tomado aqui como signo/metÃfora para se pensar a relaÃÃo corpo e alma sugerida pelo cÃdigo de condutas â maryadas â deste movimento espiritual. As formas de pensar, sentir e ver o mundo dos participantes deste grupo sÃo expressÃo de uma pertenÃa coletiva que Ã, ao mesmo tempo, subjetivada e ressignificada em termos do processo de aperfeiÃoamento de si e de sacralizaÃÃo do mundo. / The present study inquires into cognitive and symbolic perceptions of individuals from the town of Fortaleza who adopt a vegetarian diet for religious motivations. They belong to a yoga line, in scope of the new religious movements. This study took place in the Brahma Kumaris World Spiritual University â BKWSU, in the aforementioned city, between the years 2007 and 2011, and used as methodological tools participant observation and semi-structured interviews with students and professors of this spiritual movement with a neo-hindu face. Initial interest was to understand foodrelated representations and practices, but as the research went on, the existence of a semantic confluence between religious sentiment and food became evident, both converging to the construction of a brahmin life regimen. So, food has its meaning widened and is considered here as a sign/metaphor to think the body and soul relationship, suggested by the behavior code â maryadas â of this spiritual movement. For the participants of this group, forms of thinking, feeling and seeing the world are the expression of a collective belonging, which is, at the same time, subjectified and resignified in terms of the self-improvement process and sacralisation of the world.

Bakgrund Det finns många olika motiv till att individer väljer att äta växtbaserat. De främsta motiven är egenhälsan och etiska aspekter i form av djurrätt, men även minskad klimatpåverkan. Den största barriären till att övergå till en mer växtbaserad kosthållning är informationsbrist om kosthållningen. Näringsinnehållet skiljer sig mellan mejeriprodukter och växtbaserade alternativ, vilket kan leda till brister om mejeriprodukter helt eller delvis utesluts ur kosten. Syfte Syftet med studien var att undersöka skillnader i attityd och kunskap om mejeriprodukter kontra växtbaserade alternativ hos unga vuxna i åldrarna 18–30 år. Metod Studien var kvantitativt designad och genomfördes via webbenkät i september 2020 med 125 deltagare. Enkäten innehöll bakgrundsfrågor, kunskap- och attitydpåståenden. Data analyserades med IBM SPSS Statistics 27. Signifikansnivån p <0,05 valdes.  Resultat 117 svar analyserades, majoriteten var kvinnor, personer mellan 18–24 år och kosthållningen blandkost. Signifikanta skillnader sågs för påståendena om hälsa, etik och smak mellan kosthållningarna blandkost och vegetarian (p=0,011, p=0,023, p<0,001) samt blandkost och vegan (p<0,001, p=0,042, p=0,008). Samtliga kosthållningar var över lag mer benägna att hålla med om de påståenden som var positivt vinklade för deras kosthållning. 50-87 % svarade fel eller vet ej på kunskapspåståendena, förutom på påståendet Kalcium förekommer naturligt i mejeriprodukter där majoriteten svarade rätt. Inga signifikanta skillnader sågs mellan åldersgrupperna gällande kunskap och attityder. Slutsats Attityderna till mejeriprodukter kontra växtbaserade alternativ skiljer sig beroende på kosthållning, framförallt mellan omnivorer och veganer. Kunskapen om näringsmässiga skillnaderna mellan mejeriprodukter och växtbaserade alternativ var låg hos blandkost och pescetarian och vegetarian och vegan. / Background The motives for consuming plant-based diet vary, the main ones being health related and animal-welfare. Decreasing environmental impact also ranks quite high. The biggest perceived barrier to follow a plant-based diet is the lack of information regarding the diet. The nutritional content of plant-based dairy-alternatives differs from dairy-products. If dairy-products are partially or completely excluded from the diet there is a risk of nutritional deficiencies. Objective The aim of the study was to investigate the difference in attitude towards and knowledge of dairy-products and plant-based alternatives in 18-30-year-olds. Method A web-based survey was conducted in September of 2020 with 125 participants. The survey consisted of three sections with questions regarding background, knowledge of nutritional differences and attitudes towards dairy-products and plant-based alternatives. The data was analysed through IBM SPSS Statistics 27. The significance level was set to p<0,05. Results 117 participants' answers were in the final analysis. Most of them were women and omnivorous. Significant differences in attitude towards health, ethical aspects and taste preferences could be seen between omnivores and vegetarians (p=0,011, p=0,023, p<0,001) as well as omnivores and vegans (p<0,001, p=0,042, p=0,008). In general, the different dietary preferences were prone to agree with statements that agreed with their diet. 50-87% answered incorrectly or “Don’t know” at the knowledgestatements, except Calcium naturaly occurs in dairy products where the majority answered correctly. No significant differences were found between the age groups regarding knowledge or attitude. Conclusion Attitudes towards dairy-products and plant-based dairy-alternatives significantly differ depending on diet. The biggest differences were seen between omnivores and vegans. Knowledge about the nutritional differences between dairy-products and plant-based dairy-alternatives was low among both omnivore and pescatarian and vegetarian and vegan.

Die Dissertation beschäftigt sich mit drei Religionsgemeinschaften in Taiwan, die spätestens seit der japanischen Kolonialzeit (1895-1945) unter der Bezeichnung „vegetarische Sekten“ (Zhaijiao) klassifiziert werden. Auffälligstes Merkmal dieser Gruppen war und ist das der Mahāyāna-buddhistischen Tradition entlehnte Gebot vegetarischer Ernährung. Während sich der chinesische Mönchsorden von Beginn an Anfeindungen ausgesetzt sah, welche die tatsächliche Befolgung des vegetarischen Gebots in Frage stellten, waren es oft nicht-monastische Gruppierungen außerhalb des klerikalen Machtmonopols, welche dieses und andere Gebote scheinbar viel strikter befolgten. Zu diesem Kreis „außerbuddhistischer Buddhisten“ zählen die in dieser Studie untersuchten Religionsgemeinschaften Longhuapai („Sekte der Drachenblume“), Xiantianpai („Sekte des früheren Himmels“) und Jintongpai („Sekte des Goldwimpels“), die generisch als Zhaijiao bezeichnet werden. Diese drei ursprünglich vom chinesischen Festland stammenden Traditionen werden heute zumeist als laienbuddhistische Vereinigungen angesehen, teilen aber eine Geschichte, die weit über die Grenzen des „orthodoxen“ und distinkten Buddhismus hinausgeht. In ihnen verschmelzen nicht nur buddhistische und daoistische Elemente sowie Vorstellungen und Praktiken der kommunalen Volksreligiosität. Sie stehen auch in ungebrochener Tradition mit volksreligiösen Sekten der späten Ming- (1368-1644) und frühen Qing-Zeit (1644-1911). Während die religiösen Vorstellungen und sozialen Organisationsformen der seit der Ming-Zeit entstandenen volksreligiösen Sekten – in deren Tradition die Zhaijiao Taiwans stehen – durch das Studium schriftlicher Quellen bereits recht gut bekannt sind, ist ihre religiöse Praxis hingegen bisher kaum erforscht. Die Dissertation unternimmt daher den Versuch, einen Beitrag dazu zu leisten, diese Lücke zu schließen. Sie hat es sich zum Ziel gemacht, die religiöse Praxis der vegetarischen Sekten im heutigen Taiwan zu analysieren und sie vor dem Hintergrund ihrer historischen Entwicklung einzuordnen. „Religiöse Praxis“ fungiert dabei als Oberbegriff für alles soziale und individuelle Sichverhalten in einem religiösen Feld und schließt damit sowohl hochgradig standardisiertes, formelles und vorgeprägtes Handeln (z.B. Rituale), als auch Formen religiös geprägter Lebensführung ein. Die religiöse Praxis der Zhaijiao wird dabei erstmals einer ausführlichen diachronen Untersuchung unterzogen, die von den ältesten Erwähnungen im 16. Jahrhundert bis in die Gegenwart des frühen 21. Jahrhunderts reicht. Ein zentrales Element besteht dabei in der Verknüpfung von Feldforschung und dem Studium literarischer Quellen, welche es ermöglicht, einerseits historische Veränderungen zu erkennen und andererseits die historischen Quellen vor dem Hintergrund empirischer Beobachtungen besser zu verstehen. Zu diesem Zweck wurde im Jahr 2010 eine Erhebung von Primärdaten im Zuge einer Feldforschung durchgeführt, die sich insgesamt über sieben Monate erstreckte und in der 31 Gemeinden in ganz Taiwan besucht wurden. Erst mit diesen vor Ort gewonnenen Daten über das religiöse Leben der Zhaijiao-Anhänger in ihrem „natürlichen Umfeld“ können die spärlichen Informationen, die aus historischen Quellen und bisherigen Forschungsarbeiten gewonnen werden konnten, in einen lebensweltlichen Kontext eingebettet und interpretiert werden. Die heutigen Zhaijiao in Taiwan tragen als Abkömmlinge festlandchinesischer Sekten der Ming- und Qing-Zeit ein tief verwurzeltes historisches Erbe in sich. Dies besteht nicht nur aus jahrhundertealten Texten, die noch immer gedruckt, gelesen und rituell benutzt werden. Auch die religiöse Vorstellungswelt und Praxis nährt sich weiterhin aus dieser Tradition. Auf der anderen Seite erlebte Taiwan im vergangenen Jahrhundert infolge von Modernisierung, Verwestlichung, Urbanisierung usw. erhebliche politische und gesellschaftliche Umwälzungen, die auf die Entwicklung der Zhaijiao einen nachhaltigen Einfluss ausübten. Vor dem Hintergrund dieser zum Teil gegenläufigen Entwicklungen soll nach dem Verhältnis von Kontinuität und Wandel der Zhaijiao gefragt werden: Wie haben sich die kulturell eher konservativ und traditionell eingestellten Sekten unter den Bedingungen einer modernen und demokratischen Gesellschaft entwickelt und möglicherweise verändert?:Abkürzungsverzeichnis und Konventionen..........................................................................................6 1. Einleitung: Die „vegetarischen Sekten“ in Taiwan..........................................................................7 1.1. Stand der Forschung.................................................................................................................8 1.2. Ziele und Arbeitsprogramm...................................................................................................14 1.2.1. Ziele................................................................................................................................14 1.2.2. Arbeitsprogramm............................................................................................................18 1.3. Gliederung und Aufbau der Arbeit..........................................................................................20 2. Volksreligiöse Sekten, „Redemptive Societies“ und Geheimreligionen: Hintergrund und Erbe der Zhaijiao...............................................................................................................................................24 2.1. Synkretismus und Devianz: Zum Problem der Definition von „Sekten“ in China................24 2.2. Religiöse Symbole und Vorstellungen spätkaiserzeitlicher Sekten am Beispiel der Zhaijiao36 2.2.1. Vorstellungswelt..............................................................................................................36 2.2.2. „Mutter“ und andere Gottheiten......................................................................................39 2.2.3. Textkorpus.......................................................................................................................46 3. Die vegetarischen Sekten in Taiwan – ein Überblick.....................................................................50 3.1. „Vegetarierfreunde“, Langhaarmönche und Laienbuddhisten................................................50 3.2. Orte religiöser Praxis: „Vegetarierhallen“ (zhaitang).............................................................55 3.3. Entwicklung und Transformation der Zhaijiao im 20. Jahrhundert........................................67 4. Die Longhuapai..............................................................................................................................77 4.1. Die frühe historische Entwicklung der Longhuapai...............................................................77 4.1.1. Die Vorgeschichte: Patriarch Luo in Geschichte und Hagiographie...............................77 4.1.2. Von Kanalarbeitern und Mönchen: Zur Vielgestaltigkeit von „Luo-Sekten“ im spätkaiserzeitlichen China.........................................................................................................79 4.1.3. Die Frühgeschichte (1): Patriarch Ying...........................................................................81 4.1.4. Die Frühgeschichte (2): Patriarch Yao............................................................................85 4.2. Die außerfamiliäre Tradition: Longhuapai.............................................................................90 4.2.1. Die Abspaltung von der Familientradition......................................................................90 4.2.2. Die Aufspaltung der Zweige...........................................................................................93 4.3. Die Longhuapai in Taiwan....................................................................................................101 4.3.1. Entwicklung und Verbreitung.......................................................................................101 4.3.2. Zweigzugehörigkeit, Beziehungen zum Festland und Ökumene..................................109 4.4. Entwicklung und Bedeutung des Gradsystems.....................................................................114 4.5. Kodifizierte Normen und Regelwerke: Das „Soll“ religiösen Handelns..............................125 4.5.1. Verhaltensnormen und Ethik.........................................................................................125 4.5.2. Die Ritualhandbücher der Drachenblumensekte: Das Longhua keyi...........................130 4.6. Religiöse Praxis in der spätkaiserzeitlichen Longhuapai.....................................................134 4.6.1. Ikonoklasmus und „protestantischer“ Fundamentalismus in den frühen Luo-Sekten. .134 4.6.2. Individuelle und kommunale Religiosität seit dem 18. Jahrhundert.............................149 4.7. Religiöse Praxis in der Longhuapai in Taiwan.....................................................................162 4.7.1. Das religiöse Leben in der Geschichte der taiwanischen Longhuapai..........................162 4.7.2. Religiöse Praxis in der heutigen Longhuapai (1): Kurzrituale......................................178 4.7.2.1 Reguläre Rituale: Morgen- und Abendliturgie.......................................................178 4.7.2.2 Guanyins Erleuchtung in der Mindetang................................................................183 4.7.2.3 Longhua-Anhänger als Laienbuddhisten: Buddhageburtstag in der Dehuatang....186 4.7.2.4 Die Longhuapai als Ritualdienstleister: Die Erlösung der Seelen ........................188 4.7.2.5 Das Begräbnisritual................................................................................................190 4.7.3. Religiöse Praxis in der heutigen Longhuapai (2): Das siebentägige Initiationsfest......192 4.7.3.1 Historische Grundlagen..........................................................................................192 4.7.3.2 Das Initiationsfest in Taiwan..................................................................................200 4.7.3.3 Das Initiationsfest in der Chaotiantang..................................................................204 5. Die Jintongpai...............................................................................................................................213 5.1. Zum Problem des Sektennamens..........................................................................................213 5.2. Die Geschichte der Jintongpai auf dem chinesischen Festland............................................215 5.2.1. Die Frühgeschichte.......................................................................................................215 5.2.2. Beziehungen zur Ying- und Yao-Tradition (Longhuapai).............................................230 5.3. Die Jintongpai in Taiwan......................................................................................................235 5.4. Religiöse Praxis und verehrte Gottheiten in der Jintongjiao................................................241 5.5. Gradsystem und Verwaltung.................................................................................................246 6. Die Xiantianpai.............................................................................................................................249 6.1. Frühe Entwicklung bis ins 19. Jahrhundert..........................................................................249 6.2. Die Xiantianpai in Taiwan ...................................................................................................259 6.2.1. Wanquantang.................................................................................................................261 6.2.2. Qianyuantang................................................................................................................265 6.3. Organisation und Verwaltungsstruktur.................................................................................267 6.4. Religiöse Praxis in der Xiantianpai......................................................................................271 6.4.1. Religiöse Praxis in den Qing-zeitlichen Xiantian-Sekten.............................................271 6.4.2. Religiöse Praxis in der taiwanischen Xiantianpai.........................................................282 6.5. Schriften und Texte...............................................................................................................297 6.6. Eschatologie und Erlösung...................................................................................................301 7. Abschließende Betrachtungen......................................................................................................306 7.1. Zhaijiao gestern und heute: Die Folgen der Konventionalisierung religiöser Praxis...........306 7.2. Zhaijiao in der heutigen Gesellschaft Taiwans: Distinktion vs. Diffusion...........................312 7.3. Zhaijiao und die religiöse Landschaft des modernen Taiwan...............................................322 7.4. Schlussbemerkung: Die historische Bedeutung der vegetarischen Sekten in China............328 8. Literaturverzeichnis .....................................................................................................................331 8.1. Siglen....................................................................................................................................331 8.2. Primärquellen........................................................................................................................334 8.3. Sekundärliteratur ..................................................................................................................344 9. Anhang 1: Tabellarische Übersicht aller besuchten zhaitang.......................................................374 10. Anhang 2: Tabellarische Übersicht über das siebentägige Initiationsfest (guoguangchang 過光 場) der Chaotiantang (2010)............................................................................................................376 11. Anhang 3: Annotierte Beschreibungen des siebentägigen Initiationsfestes der Chaotiantang (2010)...............................................................................................................................................379 11.1. fabiao 發表 („Bekanntmachung“).....................................................................................379 11.2. dagong 大供 („Große Gabe“)............................................................................................380 11.3. qingkong 請空 („Herbeibitten aus der Leere“)..................................................................384 11.4. fa sancheng 發三乘 („Verleihung des dritten Grades“).....................................................386 11.5. an xiangwei 安香位 („Aufstellen der Götter- und Ahnentafeln“).....................................387 11.6. wugong 午供 („Mittagsgaben“).........................................................................................388 11.7. yinhun 引魂 („Herbeirufen der Seelen“)...........................................................................389 11.8. chaodu 超度 („Erlösung“).................................................................................................391 11.9. fachuan 法船 („dharma-Boot“)..........................................................................................392 11.10. liantai 蓮臺 („Lotosthron“)..............................................................................................397 11.11. fahua 法華 („Lotosritual“)...............................................................................................399 11.12. zhaitian 齋天 („Verehrung des Himmels“)......................................................................401 11.13. baibang 拜榜 („Verehrung der Bekanntmachung“).........................................................404 11.14. Jin’gang baojuan 金剛寶卷 („Schatzrolle des Diamantsūtras“).....................................404 11.15. Mengshan shishi 蒙山施食 („Die Mengshan-Speisung“)...............................................406 11.16. chuifan 炊飯 („Dämpfen des Reises“).............................................................................412 11.17. Verleihung der Grade und Zertifikation............................................................................416