Chinese religion has both influenced, and in turn has been influenced by, indigenous religions of ethnic groups that the Han Chinese have encountered along their ethnogenetic history.
Seiwert (1987) finds evidence of pre-Chinese religions in the folk religion of certain southeastern provinces such as Fujian and Taiwan, especially in the local wu and lineages of ordained ritual masters.

A process of sinicization, or more appropriately a "Taoisation", is also the more recent experience of the indigenous religions of some distinct ethnic minorities of China, especially southwestern people.
Chinese Taoists gradually penetrate within the indigenous religions of such peoples, in some cases working side by side with indigenous priests, in other cases taking over the latter's function and integrating them by requiring their ordination as Taoists.
Usually, indigenous ritual practices remain unaffected and are adopted into Taoist liturgy, while indigenous gods are identified with Chinese gods.
Seiwert discusses this phenomenon of "merger into Chinese folk religion" not as a mere elimination of non-Chinese indigenous religions, but rather as a cultural re-orientation.
Local priests of southwestern ethnic minorities often acquire prestige by identifying themselves as Taoists and adopting Taoist holy texts.

Mou (2012) writes that "Taoism has formed an indissoluble bond" with indigenous religions of southwestern ethnic minorities, especially the Tujia, Yi and Yao.
Seiwert mentions the Miao of Hunan. "
Daogongism" is Taoism among the Zhuang, directed by the dàogōng (道公 "lords of the Tao") and it forms an established important aspect of the broader Zhuang folk religion.

On the other hand, it is also true that in more recent years there has been a general revival of indigenous lineages of ritual masters without identification of these as Taoists and support from the state Chinese Taoist Church.
An example is the revival of lineages of bimo ("scripture sages") priests among the Yi peoples.
Bimoism has a tradition of theological literature and though clergy ordination, and this is among the reasons why it is taken in high consideration by the Chinese government.
Bamo Ayi (2001) attests that "since the early 1980s ... minority policy turned away from promoting assimilation of Han ways".
Chinese religion has both influenced, and in turn has been influenced by, indigenous religions of ethnic groups that the Han Chinese have encountered along their ethnogenetic history. Seiwert (1987) finds evidence of pre-Chinese religions in the folk religion of certain southeastern provinces such as Fujian and Taiwan, especially in the local wu and lineages of ordained ritual masters.
A process of sinicization, or more appropriately a "Taoisation", is also the more recent experience of the indigenous religions of some distinct ethnic minorities of China, especially southwestern people. Chinese Taoists gradually penetrate within the indigenous religions of such peoples, in some cases working side by side with indigenous priests, in other cases taking over the latter's function and integrating them by requiring their ordination as Taoists. Usually, indigenous ritual practices remain unaffected and are adopted into Taoist liturgy, while indigenous gods are identified with Chinese gods. Seiwert discusses this phenomenon of "merger into Chinese folk religion" not as a mere elimination of non-Chinese indigenous religions, but rather as a cultural re-orientation. Local priests of southwestern ethnic minorities often acquire prestige by identifying themselves as Taoists and adopting Taoist holy texts.
Mou (2012) writes that "Taoism has formed an indissoluble bond" with indigenous religions of southwestern ethnic minorities, especially the Tujia, Yi and Yao. Seiwert mentions the Miao of Hunan. "Daogongism" is Taoism among the Zhuang, directed by the dàogōng (道公 "lords of the Tao") and it forms an established important aspect of the broader Zhuang folk religion.
On the other hand, it is also true that in more recent years there has been a general revival of indigenous lineages of ritual masters without identification of these as Taoists and support from the state Chinese Taoist Church. An example is the revival of lineages of bimo ("scripture sages") priests among the Yi peoples. Bimoism has a tradition of theological literature and though clergy ordination, and this is among the reasons why it is taken in high consideration by the Chinese government. Bamo Ayi (2001) attests that "since the early 1980s ... minority policy turned away from promoting assimilation of Han ways".
Chinese folk religion