Han Chinese

The vast majority of Han Chinese – over 1.2 billion – live in areas under the jurisdiction of the People's Republic of China (PRC), where they constitute about 92% of its overall population.[79] Han Chinese in China have been a culturally, economically and politically dominant majority vis-à-vis the non-Han minorities throughout most of China's recorded history.[80][81] Han Chinese are almost the majority in every Chinese province, municipality and autonomous region except for the autonomous regions of Xinjiang (38% or 40% in 2010) and Tibet Autonomous Region (8% in 2014), where Uighurs and Tibetans are the majority, respectively.

Han Chinese also constitute the majority in both of the special administrative regions of the PRC – about 92.2% and 88.4% of the population of Hong Kong and Macau, respectively.[82][83] The Han Chinese in Hong Kong and Macau have been culturally, economically and politically dominant majority vis-à-vis the non-Han minorities.[84][85]

Nearly 30 to 40 million people of Han Chinese descent live in Southeast Asia.[86] According to a population genetic study, Singapore is "the country with the biggest proportion of Hans" in Southeast Asia.[87] Singapore is the only country in the world where Overseas Chinese constitute a majority of the population and remain a cultural, economic and politically dominant majority vis-à-vis the non-Han minorities.[88][89][84] Up until the past few decades, overseas Han communities originated predominantly from areas in Eastern and Southeastern China (especially the provinces of Guangdong, Fujian, Guangxi, Yunnan and Zhejiang in particular).[87]

Lungshan Temple of Manka in Taipei

There are over 22 million people of Han Chinese ancestry in living in Taiwan.[90] At first, these migrants chose to settle in locations that bore a resemblance to the areas they had left behind in mainland China, regardless of whether they arrived in the north or south of Taiwan. Hoklo immigrants from Quanzhou settled in coastal regions and those from Zhangzhou tended to gather on inland plains, while the Hakka inhabited hilly areas.

Clashes and tensions between the two groups over land, water, ethno-racial, and cultural differences led to the relocation of some communities and over time, varying degrees of intermarriage and assimilation took place. In Taiwan, Han Chinese (including both the earlier Han Taiwanese settlers and the recent Mainland Chinese that arrived in Taiwan with Chiang Kai-shek in 1949) constitute over 95% of the population. They have also been a politically, culturally and economically dominant majority vis-à-vis the non-Han indigenous Taiwanese peoples.[91][84]

The total "overseas Chinese"[lower-alpha 4] population worldwide number some 60 million people.[92] Han Chinese have settled in numerous countries across the globe, particularly within the Western World where nearly 4 million people of Han Chinese descent live in the United States (about 1.5% of the population),[93] over 1 million in Australia (5.6%)[14] and about 1.5 million in Canada (5.1%),[94][95] nearly 231,000 in New Zealand (4.9%),[20] and as many as 750,000 in Sub-Saharan Africa.[96]

The prehistory of the Han Chinese is closely intertwined with both archaeology, biology, historical textual records and mythology. The ethnic stock to which the Han Chinese originally trace their ancestry from were confederations of late Neolithic and early Bronze Age agricultural tribes known as the Huaxia that lived along the Guanzhong and Yellow River basins in Northern China.[98][99][100][101][54][102][103][104] In addition, numerous ethnic groups were assimilated and absorbed by the Han Chinese at various points in China's history.[102][105][98] Like many modern ethnic groups, the ethnogenesis of Han Chinese was a lengthy process that involved the expansion of the successive Chinese dynasties and their assimilation of various non-Han ethnic groups that became sinicised over the centuries.[106][107][108][109]

Writers during the Western Zhou and Han dynasties derived ancestral lineages based on Shang dynasty-era legendary materials,[110] while the Han dynasty historian Sima Qian's Records of the Grand Historian places the reign of the Yellow Emperor, the legendary leader of Youxiong tribes (有熊氏), at the beginning of Chinese history. The Yellow Emperor is traditionally credited to have united with the neighbouring Shennong tribes after defeating their leader, the Yan Emperor, at the Battle of Banquan. The newly merged Yanhuang tribes then combined forces to defeat their common enemy from the east, Chiyou of the Jiuli (九黎) tribes, at the Battle of Zhuolu and established their cultural dominance in the Central Plain region. To this day, modern Han Chinese refer themselves as "Descendants of Yan and Huang".

Although study of this period of history is complicated by the absence of contemporary records, the discovery of archaeological sites has enabled a succession of Neolithic cultures to be identified along the Yellow River. Along the central reaches of the Yellow River were the Jiahu culture (c. 7000 to 6600 BCE), the Yangshao culture (c. 5000 to 3000 BCE) and the Longshan culture (c. 3000 to 2000 BCE). Along the lower reaches of the river were the Qingliangang culture (c. 5400 to 4000 BCE), the Dawenkou culture (c. 4300 to 2500 BCE) and the Yueshi culture (c. 1900 to 1500 BCE).

Early ancient Chinese history is largely legendary, consisting of mythical tales intertwined with sporadic annals written centuries to millennia later. Sima Qian's Records of the Grand Historian recorded a period following the Battle of Zhuolu, during the reign of successive generations of confederate overlords (Chinese: 共主) known as the Three Sovereigns and Five Emperors (c. 2852–2070 BCE), who, allegedly, were elected to power among the tribes. This is a period for which scant reliable archaeological evidence exists – these sovereigns are largely regarded as cultural heroes.

The first dynasty to be described in Chinese historical records is the Xia dynasty (c. 2070–1600 BCE), established by Yu the Great after Emperor Shun abdicated leadership to reward Yu's work in taming the Great Flood. Yu's son, Qi, managed to not only install himself as the next ruler, but also dictated his sons as heirs by default, making the Xia dynasty the first in recorded history where genealogical succession was the norm. The civilizational prosperity of the Xia dynasty at this time is thought to have given rise to the name "Huaxia" (simplified Chinese: 华夏; traditional Chinese: 華夏; pinyin: Huá Xià, "the magnificent Xia"), a term that was used ubiquitously throughout history to define the Chinese nation.[111]

Conclusive archaeological evidence predating the 16th century BCE is, however, rarely available. Recent efforts of the Xia–Shang–Zhou Chronology Project drew the connection between the Erlitou culture and the Xia dynasty, but scholars could not reach a consensus regarding the reliability of such history.

The Xia dynasty was overthrown after the Battle of Mingtiao, around 1600 BCE, by Cheng Tang, who established the Shang dynasty (c. 1600–1046 BCE). The earliest archaeological examples of Chinese writing date back to this period – from characters inscribed on oracle bones used for divination – but the well-developed characters hint at a much earlier origin of writing in China.

During the Shang dynasty, people of the Wu area in the Yangtze River Delta were considered a different tribe, and described as being scantily dressed, tattooed and speaking a distinct language. Later, Taibo, elder uncle of Ji Chang – on realising that his younger brother, Jili, was wiser and deserved to inherit the throne – fled to Wu[112] and settled there. Three generations later, King Wu of the Zhou dynasty defeated King Zhou (the last Shang king), and enfeoffed the descendants of Taibo in Wu[112] – mirroring the later history of Nanyue, where a Chinese king and his soldiers ruled a non-Han population and mixed with locals, who were sinicized over time.

After the Battle of Muye, the Shang dynasty was overthrown by Zhou (led by Ji Fa), which had emerged as a western state along the Wei River in the 2nd millennium BCE. The Zhou dynasty shared the language and culture of the Shang people, and extended their reach to encompass much of the area north of the Yangtze River.[113] Through conquest and colonization, much of this area came under the influence of sinicization and this culture extended south. However, the power of the Zhou kings fragmented not long afterwards, and many autonomous vassal states emerged. This dynasty is traditionally divided into two eras – the Western Zhou (1046–771 BCE) and the Eastern Zhou (770–256 BCE) – with the latter further divided into the Spring and Autumn (770–476 BCE) and the Warring States (476–221 BCE) periods. It was a period of significant cultural and philosophical diversification (known as the Hundred Schools of Thought) and Confucianism, Taoism and Legalism are among the most important surviving philosophies from this era.

The chaotic Warring States period of the Eastern Zhou dynasty came to an end with the unification of China by the western state of Qin after its conquest of all other rival states under King Ying Zheng. King Zheng then gave himself a new title "First Emperor of Qin" (Chinese: 秦始皇帝; pinyin: Qín Shǐ Huángdì), setting the precedent for the next two millennia. To consolidate administrative control over the newly conquered parts of the country, the First Emperor decreed a nationwide standardization of currency, writing scripts and measurement units, to unify the country economically and culturally. He also ordered large-scale infrastructure projects such as the Great Wall, the Lingqu Canal and the Qin road system to militarily fortify the frontiers. In effect, he established a centralized bureaucratic state to replace the old feudal confederation system of preceding dynasties, making Qin the first imperial dynasty in Chinese history.

This dynasty, sometimes phonetically spelt as the "Ch'in dynasty", has been proposed in the 17th century by Martino Martini and supported by later scholars such as Paul Pelliot and Berthold Laufer to be the etymological origin of the modern English word "China".

A female servant and male advisor dressed in silk robes, ceramic figurines from the Western Han era

The reign of the first imperial dynasty was to be short-lived. Due to the First Emperor's autocratic rule and his massive labor projects, which fomented rebellion among the populace, the Qin dynasty fell into chaos soon after his death. Under the corrupt rule of his son and successor Huhai, the Qin dynasty collapsed a mere three years later. The Han dynasty (206 BC–220 CE) then emerged from the ensuing civil wars and succeeded in establishing a much longer-lasting dynasty. It continued many of the institutions created by the Qin dynasty, but adopted a more moderate rule. Under the Han dynasty, arts and culture flourished, while the Han Empire expanded militarily in all directions. Many Chinese scholars such as Ho Ping-ti believe that the concept (ethnogenesis) of Han ethnicity, though an ancient one, was formally entrenched in the Han dynasty.[114] The Han dynasty is considered one of the golden ages of Chinese history, and to this day, the modern Han Chinese people have since taken their ethnic name from this dynasty and the Chinese script is referred to as "Han characters".[65]

Map of Tang Empire in 742, showing the major provinces of the empire

The fall of the Han dynasty was followed by an age of fragmentation and several centuries of disunity amid warfare among rival kingdoms. During this time, areas of northern China were overrun by various non-Han nomadic peoples, which came to establish kingdoms of their own, the most successful of which was Northern Wei (established by the Xianbei). From this period, the native population of China proper was referred to as Hanren, or the "People of Han", to distinguish them from the nomads from the steppe. Warfare and invasion led to one of the first great migrations of Han populations in history, as they fled south to the Yangzi and beyond, shifting the Chinese demographic center and speeding up sinicization of the far south. At the same time most of the nomads in northern China came to be sinicized as they ruled over large Chinese populations and adopted elements of their culture and administration. Of note, the Xianbei rulers of Northern Wei ordered a policy of systematic sinicization, adopting Han surnames, institutions and culture, so the Xianbei became Han Chinese.

The Sui (581–618) and Tang (618–907) dynasties saw the continuation of the complete sinicization of the south coast of what is now China proper, including what are now the provinces of Fujian and Guangdong. The later part of the Tang era, as well as the Five Dynasties period that followed, saw continual warfare in north and central China; the relative stability of the south coast made it an attractive destination for refugees.

The next few centuries saw successive invasions of Han and non-Han peoples from the north. In 1279, the Mongols conquered all of China, becoming the first non-Han ethnic group to do so, and established the Yuan dynasty. The Mongols divided society into four classes, with themselves occupying the top class and Han Chinese into the bottom two classes. Emigration, seen as disloyal to ancestors and ancestral land, was banned by the Song and Yuan dynasties.[115]

In 1644, the Ming capital, Beijing, was captured by Li Zicheng's peasant rebels and the Chongzhen Emperor committed suicide. The Manchus of the Qing dynasty then allied with former Ming general Wu Sangui and seized control of Beijing. Remnant Ming forces led by Koxinga fled to Taiwan and established the Kingdom of Tungning, which eventually capitulated to Qing forces in 1683. Taiwan, previously inhabited mostly by non-Han aborigines, was sinicized during this period via large-scale migration accompanied by assimilation, despite efforts by the Manchus to prevent this, as they found it difficult to maintain control over the island. In 1681, the Kangxi Emperor ordered construction of the Willow Palisade to prevent Han Chinese migration to the three northeastern provinces, which nevertheless had harbored a significant Chinese population for centuries, especially in the southern Liaodong area. The Manchus designated Jilin and Heilongjiang as the Manchu homeland, to which the Manchus could hypothetically escape and regroup if the Qing dynasty fell.[116] Because of increasing Russian territorial encroachment and annexation of neighboring territory, the Qing later reversed its policy and allowed the consolidation of a demographic Han majority in northeast China.

Han Chinese speak various forms of the Chinese language that are descended from a common early language;[117] one of the names of the language groups is Hanyu (simplified Chinese: 汉语; traditional Chinese: 漢語), literally the "Han language". Similarly, Chinese characters, used to write the language, are called Hanzi (simplified Chinese: 汉字; traditional Chinese: 漢字) or "Han characters".

In the late imperial period, more than two-thirds of the Han Chinese population used a variant of Mandarin Chinese as their native tongue.[117] However, there was a larger variety of languages in certain areas of Southeast China, like Shanghai, Guangzhou and Guangxi.[117] Since the Qin dynasty, which standardized the various forms of writing that existed in China, a standard literary Chinese had emerged with vocabulary and grammar that was significantly different from the various forms of spoken Chinese. A simplified and elaborated version of this written standard was used in business contracts, notes for Chinese opera, ritual texts for Chinese folk religion and other daily documents for educated people.[117]

During the early 20th century, written vernacular Chinese based on Mandarin dialects, which had been developing for several centuries, was standardized and adopted to replace literary Chinese. While written vernacular forms of other varieties of Chinese exist, such as written Cantonese, written Chinese based on Mandarin is widely understood by speakers of all varieties and has taken up the dominant position among written forms, formerly occupied by literary Chinese. Thus, although residents of different regions would not necessarily understand each other's speech, they generally share a common written language, Standard Written Chinese and Literary Chinese (these two writing styles can merge into a 半白半文 writing style).

From the 1950s, Simplified Chinese characters were adopted in mainland China and later in Singapore and Malaysia, while Chinese communities in Hong Kong, Macau, Taiwan and overseas countries continue to use Traditional Chinese characters.[130] Although significant differences exist between the two character sets, they are largely mutually intelligible.

Through China, the notion of hundred surnames (百家姓) is crucial identity point of the Han people.[131]

A Song dynasty Chinese painting Night Revels of Han Xizai showing scholars in scholar's robes and musicians dressed in a Hanfu variant, 12th-century remake of a 10th-century original by Gu Hongzhong.

Han Chinese clothing has been shaped through its dynastic traditions as well as foreign influences.[132] Han Chinese clothing showcases the traditional fashion sensibilities of Chinese clothing traditions and forms one of the major cultural facets of Chinese civilization.[133] Hanfu (漢服) or traditional Han clothing comprises all traditional clothing classifications of the Han Chinese with a recorded history of more than three millennia until the end of the Ming Dynasty. During the Qing dynasty, Hanfu clothing was mostly replaced by the Manchu style until the dynasty's fall in 1911, yet Han women continued to wear clothing from Ming dynasty. Manchu and Han fashions of women's clothing coexisted during the Qing dynasty.[134][135] Moreover, neither Taoist priests nor Buddhist monks were required to wear the queue by the Qing; they continued to wear their traditional hairstyles, completely shaved heads for Buddhist monks, and long hair in the traditional Chinese topknot for Taoist priests.[136][137] During the Republic of China period, fashion styles and forms of traditional Qing costumes gradually changed, influenced by fashion sensibilities from the Western World resulting modern Han Chinese wearing Western style clothing as a part of everyday dress.[138][133]

Han Chinese clothing has continued to play an influential role within the realm of traditional East Asian fashion as both the Japanese Kimono and the Korean Hanbok were influenced by Han Chinese clothing designs.[139][140][141][142][143]

Han Chinese families throughout China have had certain traditionally prescribed roles, such as the family head (家長, jiāzhǎng), who represents the family to the outside world and the family manager (當家, dāngjiā), who is in charge of the revenues. Because farmland was commonly bought, sold or mortgaged, families were run like enterprises, with set rules for the allocation (分家, fēnjiā) of pooled earnings and assets.[117]

Han Chinese houses differ from place to place. In Beijing, the whole family traditionally lived together in a large rectangle-shaped house called a siheyuan. Such houses had four rooms at the front – guest room, kitchen, lavatory and servants' quarters. Across large double doors was a wing for the elderly in the family. This wing consisted of three rooms: a central room where the four tablets – heaven, earth, ancestor and teacher – were worshipped and two rooms attached to the left and right, which were bedrooms for the grandparents. The east wing of the house was inhabited by the eldest son and his family, while the west wing sheltered the second son and his family. Each wing had a veranda; some had a "sunroom" made with surrounding fabric and supported by a wooden or bamboo frame. Every wing was also built around a central courtyard that was used for study, exercise or nature viewing.[144]

There is no one specific uniform cuisine of the Han Chinese since the culinary traditions and food consumed varies from Sichuan's famously spicy food to Guangdong's dim sum and fresh seafood.[145] Analyses throughout the reaches of Northern and Southern China have revealed their main staple to be rice (more likely to consumed by Southerners) as well as noodles and other wheat-based food items (which are more likely to be eaten by Northerners).[146] During China's Neolithic period, southwestern rice growers transitioned to millet from the northwest, when they could not find a suitable northwestern ecology – which was typically dry and cold – to sustain the generous yields of their staple as well as it did in other areas, such as along the eastern Chinese coast.[147]

The Han Chinese have a rich history of classical literature dating back three millennia. Important early Chinese literary works include classic texts such as Classic of Poetry, Analects of Confucius, I Ching, Tao Te Ching and the Art of War. Han literature itself has a rich tradition dating back thousands of years, from the earliest recorded dynastic court archives to the mature vernacular fiction novels that arose during the Ming dynasty which were employed as a source of cultural pleasure to entertain the masses of literate Chinese. Some of the most important Han Chinese poets in the pre-modern era were Li Bai, Du Fu and Su Dongpo. The most esteemed and noteworthy novels of great literary significance in Chinese literature, otherwise known as the Four Great Classical Novels are: Dream of the Red Chamber, Water Margin, Romance of the Three Kingdoms and Journey to the West. Contemporary Chinese literature continues to garner an international reputation with Liu Cixin's San Ti series receiving international literary acclaim.[148]

Gao Xingjian became the first Chinese novelist to receive the Nobel Prize for Literature in 2000. In 2012, the novelist and short story writer Mo Yan also received the Nobel Prize in Literature. In 2015, children's writer Cao Wenxuan was bestowed with the Hans Christian Andersen Award, the first Chinese recipient of the esteemed international children's book prize.[149]

The Han Chinese have made significant contributions to various fields in the advancement and progress of human civilization throughout history, including business, governance, culture and society, and science and technology, both historically and in the modern era. They have also played a crucial role in shaping the political landscape of China and the wider encompassing region of East Asia at large. The invention of paper, printing, the compass and gunpowder are celebrated in Chinese society as the Four Great Inventions.[150] Medieval Han Chinese astronomers were also among the first peoples to record observations of a cosmic supernova in 1054 AD.[151] The work of medieval Chinese polymath Shen Kuo (1031–1095) of the Song dynasty theorized that the sun and moon were spherical and wrote of planetary motions such as retrogradation as well postulating theories for the processes of geological land formation.[151]

Throughout much of history, successive Chinese dynasties have exerted enormous influence on its East Asian neighbors in the areas of culture and society, economy, governance, and science and technology. In modern times, Han Chinese form the largest ethnic group in China, while an overseas Han Chinese diaspora numbering in the tens of millions have settled in and contributed to the development and growth of their respective host countries throughout the world.

In the contemporary era, Han Chinese have continued to contribute to the growth and development of modern science and technology. Among such prominently illustrious names highly respected for their past contributory accomplishments include Nobel Prize laureates Tu Youyou, Steven Chu, Samuel C.C. Ting, Chen Ning Yang, Tsung-Dao Lee, Yuan T. Lee, Daniel C. Tsui, Roger Y. Tsien and Charles K. Kao (known as the "Godfather of Broadband" and "Father of Fiber Optics");[152] Fields Medalists Terence Tao and Shing-Tung Yau as well as Turing Award winner Andrew Yao. Tsien Hsue-shen was a prominent aerospace engineer who helped to establish NASA's Jet Propulsion Laboratory.[153]

The 1978 Wolf Prize in Physics inaugural recipient and physicist Chien-Shiung Wu, nicknamed the "First Lady of Physics" contributed to the development of the Manhattan Project and radically altered modern physical theory and changed the conventionally accepted view of the structure of the universe.[154] The geometer Shiing-Shen Chern has been regarded as the "father of modern differential geometry" and has also been recognized as one of the greatest mathematicians of the 20th-century. Chern was also one of the foremost leaders and leading figures within the field differential geometry throughout the course of the 20th century and was awarded the 1984 Wolf Prize in mathematics in recognition for his fundamental contributions to the growth and development of differential geometry and topology.[155][156][157][158][159][160] The botanist Shang Fa Yang was well-noted for his research that unlocked the key to prolonging freshness in fruits and flowers and "for his remarkable contributions to the understanding of the mechanism of biosynthesis, mode of action and applications of the plant hormone, Ethylene."[161] The agronomist Yuan Longping, regarded as the "Father of Hybrid Rice" was famous for developing the world's first set of hybrid rice varieties in the 1970s, which was then part of the Green Revolution that marked a major scientific breakthrough within the field of modern agricultural research.[162][163][164][165] The physical chemist Ching W. Tang, was the inventor of the organic light-emitting diode (OLED) and hetero-junction organic photovoltaic cell (OPV) and is widely considered the "Father of Organic Electronics".[166] Biochemist Chi-Huey Wong is well known for his pioneering research in glycoscience research and developing the first enzymatic method for the large-scale synthesis of oligosaccharides and the first programmable automated synthesis of oligosaccharides. The chemical biologist Chuan He is notable for his work in discovering and deciphering reversible RNA methylation in post-transcriptional gene expression regulation.[167] Chuan is also noteworthy for having invented TAB-seq, a biochemical method that can map 5-hydroxymethylcytosine (5hmC) at base-resolution genome-wide, as well as hmC-Seal, a method that covalently labels 5hmC for its detection and profiling.[168][169]

Other prominent Han Chinese who have made notable contributions the development and growth of modern science and technology include the medical researcher, physician, and virologist David Ho, who was one of the first scientists to propose that AIDS was caused by a virus, thus subsequently developing combination antiretroviral therapy to combat it. In recognition of his medical contributions, Ho was named Time magazine Person of the Year in 1996.[170] The physician and physiologist Thomas Ming Swi Chang is the inventor of the world's first artificial cell made from a permeable plastic sack that would effectively carry hemoglobin around the human circulatory system.[171] Chang is also noteworthy for his development of charcoal-filled cells to treat drug poisoning in addition to the discovery of enzymes carried by artificial cells as a medical tool to correct the faults within some metabolic disorders.[172] Min Chueh Chang was the co-inventor of the combined oral contraceptive pill and is known for his pioneering work and significant contributions to the development of in vitro fertilization at the Worcester Foundation for Experimental Biology.[173][174] Biochemist Choh Hao Li discovered human growth hormone (and subsequently used it to treat a form of dwarfism caused by growth hormone deficiency), beta-endorphin (the most powerful of the body's natural painkillers), follicle-stimulating hormone and luteinizing hormone (the key hormone used in fertility testing, an example is the ovulation home test).[175][176] Joe Hin Tjio was a cytogeneticist renowned as the first person to recognize the normal number of human chromosomes, a breakthrough in karyotype genetics.[177][178] The bio-engineer Yuan-Cheng Fung, was regarded as the "Father of modern biomechanics" for pioneering the application of quantitative and analytical engineering principles to the study of the human body and disease.[179][180] China's system of "barefoot doctors" was among the most important inspirations for the World Health Organization conference in Alma Ata, Kazakhstan in 1978, and was hailed as a revolutionary breakthrough in international health ideology emphasizing primary health care and preventive medicine.[181][182]

A traditional representation of The Vinegar Tasters, an allegorical image representing Buddhists, Confucianists, and Taoists

Confucianism, Daoism, and Chinese Buddhism, as well as other traditional Chinese philosophies, have influenced not only Han Chinese culture, but also the neighboring cultures in East Asia. Chinese spiritual culture has been long characterized by religious pluralism and Chinese folk religion has always maintained a profound influence within the confines of Chinese civilization both historically and in the modern era. Indigenous Confucianism and Taoism share aspects of being a philosophy or a religion and neither demand exclusive adherence, resulting in a culture of tolerance and syncretism, where multiple religions or belief systems are often practiced in conjunction with local customs and traditions. Han culture has for long been influenced by Mahayana Buddhism, while in recent centuries Christianity has also gained a foothold among the population.[183]

Chinese folk religion is a set of worship traditions of the ethnic deities of the Han people. It involves the worship of various extraordinary figures in Chinese mythology and history, heroic personnel such as Guan Yu and Qu Yuan, mythological creatures such as the Chinese dragon or family, clan and national ancestors. These practices vary from region to region and do not characterize an organized religion, though many traditional Chinese holidays such as the Duanwu (or Dragon Boat) Festival, Qingming Festival, Zhongyuan Festival and the Mid-Autumn Festival come from the most popular of these traditions.

Taoism, another indigenous Han philosophy and religion, is also widely practiced by the Han in both its folk forms and as an organized religion and has been a source of vestigial perennial influence on Chinese art, poetry, philosophy, music, medicine, astronomy, Neidan and alchemy, cuisine, Neijia and other martial arts and architecture. Taoism was the state religion of the early Han Dynasty and Tang Dynasty and also often enjoyed state patronage under subsequent emperors and dynasties.

Confucianism, although sometimes described as a religion, is a governing philosophy and moral code with some religious elements like ancestor worship. It continues to be deeply ingrained in modern Chinese culture and was the official state philosophy in ancient China during the Han dynasty and until the fall of imperial China in the 20th century (though it is worth noting that there is a movement in China today advocating that the culture be "re-Confucianized").[184]

During the Han dynasty, Confucian ideals were the dominant ideology. Near the end of the dynasty, Buddhism entered China, later gaining popularity. Historically, Buddhism alternated between periods of state tolerance (and even patronage) and persecution. In its original form, certain ideas in Buddhism was not quite compatible with the Chinese cultural values, especially with the Confucian elite, as certain Buddhist values conflicted with Chinese sensibilities. However, through centuries of mutual tolerance, assimilation, adaptation and syncretism, Chinese Buddhism gained an respectable place in the culture. Chinese Buddhism was also influenced by Confucianism and Taoism and exerted influence in turn – such as in the form of Neo-Confucianism and Buddhist influences in Chinese folk religion, such as the cult of Guanyin, who is treated as a Bodhisattva, immortal, goddess or exemplar of Confucian virtue, depending on the tradition. The four largest schools of Han Buddhism (Chan, Jingtu, Tiantai and Huayan) were all developed in China and later spread throughout the Sinosphere.

Though Christian influence in China existed as early as the 7th century, Christianity did not gain a significant foothold in China until the establishment of contact with Europeans during the Ming and Qing dynasties. Christian beliefs often having conflicts with Chinese values and traditions which eventually resulted in the Chinese Rites controversy and a subsequent reduction in Christian influence. Christianity grew considerably following the First Opium War, after which foreign missionaries in China enjoyed the protection of the Western powers and engaged in widespread proselytising.[185]