Academic literature on the topic 'Ancestral shrines'
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Journal articles on the topic "Ancestral shrines"
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Tian, Tian, and Zhou Wen. "RETHINKING THE ANCESTRAL SHRINES IN THE EARLY EMPIRES." Early China 45 (September 2022): 167–201. http://dx.doi.org/10.1017/eac.2022.12.
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AbstractThis article examines the development of early imperial ancestral shrines by exploring the Liye and Yuelu 嶽麓 Qin slips, along with other excavated texts and historical documents. It argues that Qin Shihuang's 秦始皇 court was the first to specify the regulations for the early imperial ancestral shrine, a crucial part of which was the establishment of the Taishang huang 太上皇 shrines throughout the realm, making the imperial ancestral cult part of the daily local administrative affairs. The Western Han courts largely adopted the regulations stipulated by Qin Shihuang in their commandery and kingdom shrines until late Western Han, when ritual reforms brought the imperial ancestral shrines closer to what Michael Loewe calls the Reformist vision, entailing potential conflicts between bloodlines and the hereditary order of succession. By no means did the early empires simply continue in the stipulations for the imperial ancestral shrines the royal practices of the pre-imperial period; instead, the precedents transmitted to Eastern Han reflected two major ritual reforms, with local ancestral shrines and personal participation by the emperor key subjects of debates.
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Qingzhu, Liu. "Archaeological Discovery and Research into the Layout of the Palaces and Ancestral Shrines of Han Dynasty Chang'an –A Comparative Essay on the Capital Cities of Ancient Chinese Kingdoms and Empires." Early China 31 (2007): 113–43. http://dx.doi.org/10.1017/s0362502800001814.
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The principal function of the ancient Chinese royal capital city was political. From the perspective of archaeology, the physical manifestation of this is primarily revealed through palace buildings and ancestral shrines. Chang’an was the capital city of the Western Han Empire. After extensive excavation and research into the sites of palatial structures and ancestral shrines of Han Dynasty Chang’an city, it is clear that the two are distinct in form. Also, comparative research into the layout of the palaces and ancestral shrines of Han Chang’an that have undergone excavation beside those palaces and shrines of the capital cities of the kingdoms of the pre-Qin era also reveals that the two architectural forms have clear differences. The difference in architectural form between palaces and ancestral shrines reflects the difference in function they performed, between rule through territorial authority and rule through kinship. From the side-by-side placement of palaces and ancestral shrines within the royal precincts of capital cities of the kingdom era (the pre-Qin period), to the separate placement of palaces and shrines in the capital cities of the imperial era (Qin-Han to Ming-Qing periods), as well as in the formation of the system centered on the royal palace, whereby the “ancestors occupy the left, while the altar of soil occupies the right,” the difference in the layout of palaces and ancestral shrines in the capital cities of the kingdom era and those of the imperial era clearly explains how the palace, which represents rule by territorial authority, and the ancestral shrine, which represents rule by kinship, wax and wane in the strength of their social function with the development of society and the change in societal configuration. Archaeological discovery and research into the architectural sites of palaces and ancestral shrines of Han Chang’an city reveals that the kingdom era of ancient Chinese society was a time for the integration of rule through kinship and rule through territorial authority, while from the Qin-Han period to the Ming-Qing era was a time of centralized imperial power, where rule by territorial authority was primary, and rule through kinship was secondary.
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Steinmüller, Hans. "How popular Confucianism became embarrassing." Focaal 2010, no. 58 (December 1, 2010): 81–96. http://dx.doi.org/10.3167/fcl.2010.580106.
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In the past, most farmhouses in central China had an ancestral shrine and a paper scroll with the Chinese letters for "heaven, earth, emperor, ancestors, and teachers" on the wall opposite the main entrance. The ancestral shrine and paper scroll were materializations of the central principles of popular Confucianism. This article deals with their past and present. It describes how in everyday action and in ritual this shrine marked a spatial and moral center. During the Cultural Revolution (1966-1976) the ancestral shrines and paper scrolls were destroyed, and replaced by a poster of Mao Zedong. Although the moral principles of popular Confucianism were dismissed by intellectuals and politicians, Mao Zedong was worshipped in ways reminiscent of popular Confucian ritual. The Mao poster and the paper scroll stand for a continuity of a spatial-moral practice of centering. What has changed however is the public evaluation of such a local practice, and this tension can produce a double embarrassment. Elements of popular Confucianism (which had been forcefully denied in the past) remain somewhat embarrassing for many people in countryside. At the same time urbanites sometimes inversely perceive the Maoist condemnation of popular Confucianism as an awkward survival of peasant narrow-mindedness—all the more so as Confucian traditions are now reinvented and revitalized as cultural heritage.
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Škrabal, Ondřej. "From royal court to ancestral shrine: transposition of command documents in Early Chinese epigraphy." Manuscript and Text Cultures (MTC) 1 (May 1, 2022): 143–204. http://dx.doi.org/10.56004/v1s143.
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While the earliest attested Chinese manuscripts date only from the late fifth century BC, bronze inscriptions cast between the tenth and eighth centuries BC provide abundant evidence of the administrative use of manuscripts at the royal court, especially during the appointment ceremonies in which the royal secretaries read out the king's command to the aristocratic elite. These command documents were sometimes quoted at length in inscriptions cast on the ritual bronze vessels by these appointees, who had them displayed in their ancestral shrines and used them in ancestral sacrifices and ensuing feasts. Based on the epigraphic evidence, this paper explores various aspects of manuscript production in the Western Zhou administration (1045--771 BC) and investigates the complex editorial process behind the textual transfer from the command documents onto bronze ritual paraphernalia. Through an analysis of various editorial approaches to the composition of bronze inscriptions, the value and status imputed to manuscripts by Western Zhou aristocracy has been further discussed. Such reconstruction of lost manuscript practices can enrich our understanding of textual production not only during the Western Zhou period but in Early China in general.
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Yang, Eun Gyeng. "Ritual and Religious Space and Power through Archaeological Materials." Pusan Archaeological Society 34 (June 30, 2024): 113–34. http://dx.doi.org/10.47735/odia.2024.34.113.
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Recently, rituals and ancestral rites have emerged as research topics that attract attention from Korean archaeological researchers. This study attempted to establish and review the temporal and spatial scope of the research subject from a macroscopic perspective rather than the existing microscopic perspective. Above all, in the process of classifying ceremonial spaces related to power, the author divided them into two types based on space (place): space of life and space of death, and succession and space between prehistoric and historical periods. We wanted to understand the development and change patterns. Remains representing the space of life can be broadly classified into two types: spheres with a circular or oval plan shape, and shrines with a special plan shape such as a square or octagon. The former is sometimes connected to the forces of heaven that exercised power, but its importance weakens during the Three Kingdoms period. In the latter, the closeness with the highest authority of the country, represented by ancestral spirits or progenitor graves, has been emphasized. With the introduction and development of Buddhism, the Hwanggu and the Shinto shrine face a new phase, with the Hwanggu disappearing and the shrine also decreasing its influence. In particular, the rise of Naedoryang, a Buddhist facility within the royal palace that was closely tied to the royal family, not only suggests the changes between supreme power and ceremonial places, but also the uniqueness of our culture, which is differentiated from that of China and Japan. In the case of the space of death (death), the view that the remains left in the graveyard of the stone tombs were inferred to be altar facilities has recently been presented, but no specific remains of structures connected to rituals have been discovered around tombs from the Bronze Age to the Proto-Three Kingdoms period. In the Three Kingdoms period, the shrine mentioned in literary records has not yet been confirmed with specific archaeological data. However, we look forward to a speedy conclusion on whether stone structures adjacent to the foundation, including the red stone remains around the tomb, which are still under debate, can be considered ceremonial facilities. However, grave rites, which symbolized ancient power, brought about change and transformation along with the introduction of Buddhism, and the Buddhist temple built around the ancient tomb, that is, Jinji Temple, can be mentioned as a representative example. The last chapter discusses four facts about future tasks and directions: expanding researchers' interests and perspectives on research subjects, attempting to diversify archaeological materials, restoring food culture accompanying rituals and ancestral rites, and observing research trends in adjacent academic fields and neighboring countries. was presented briefly. Because the research topic of rituals and ancestral rites is a good research subject for restoring the spiritual culture, including the material culture of our culture, continued interest from researchers is required in the future, and it is expected that it will move further in a developmental direction.
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GORDON, DAVID M. "HISTORY ON THE LUAPULA RETOLD: LANDSCAPE, MEMORY AND IDENTITY IN THE KAZEMBE KINGDOM." Journal of African History 47, no. 1 (March 2006): 21–42. http://dx.doi.org/10.1017/s0021853705001283.
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This article examines memorial traditions and social identities in the Luapula Valley during the nineteenth century. In History on the Luapula, Ian Cunnison argued that most histories in the Luapula Valley were ‘personal’ renditions except for the ‘impersonal’ and general history of the Kazembe Kingdom. This article details how the impersonal history of the Kazembe Kingdom arose. Through the association of shrines and natural phenomena with the ancestral heroes that featured in the historical drama of the Kazembe conquests, a more general, universal and hegemonic history was rendered. The formulation and commemoration of this history sustained two Luapulan identities, a ‘Lunda’ migrant identity and a ‘Shila’ autochthonous identity, both of which proved to be solid foundations for the creation of ‘tribes’ in the colonial period.
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Sun, Yikang, Hsienfu Lo, Jing Cao, and Rungtai Lin. "Inheritance of Traditional Family Values: A Comparative Study of Family Ancestral Shrines and Related Paintings of Lee Family." Sustainability 14, no. 12 (June 12, 2022): 7188. http://dx.doi.org/10.3390/su14127188.
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Apart from providing a haven, a home serves also as a place where people can develop their personalities and temperaments. Traditions within families are an often-unseen force that has a profound effect on people. In this article, the authors explore the meaning and value of family traditional inheritance in the current context and what manifestations may occur. After reviewing the history and characteristics of ancestral shrines, this study further examined the forms of expression used to express “home” and “family traditions” from the creator’s perspective. A conceptual framework is provided for subsequent case studies. Considering the role and importance of different creations in the transmitting of family traditions, a family memorial hall named “Qiyun Residence” and a series of paintings called “Home: Sweet Home” were created by members of this family to analyze and interpret family traditions. The importance of family traditions cannot be overstated, but they must be appropriately expressed. It is our aim that the examples presented in this article show how “Traditional” can be transferred to “Modernity” for the sustainability of culture.
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Sampiev, Israpil M. "GENESIS AND EVOLUTION OF THE DEIFIED HOLY MATZEL (the question of pre-Islamic beliefs of the Ingush)." History, Archeology and Ethnography of the Caucasus 16, no. 2 (July 12, 2020): 394–417. http://dx.doi.org/10.32653/ch162394-417.
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The purpose of the research is to verify the hypothesis of the origin of the cult of Mjatzel in ancient times as a sacred ancestor-patron of the Falkhanoy clan and its subsequent evolution into one of the Ingush national "senior" deified saints.
To achieve this goal sets the objective: to prove that other tribal groups in mountainous Ingushetia were not the Holy Mjatzel his ancestral patron; to argue that Mjatzel was originally an ancestor-patron of the tape Falhanoy; justify the General scheme of evolution Mjatzel in one of the five Ingush "older gods".
Common tribal, communal, rural and family deities have been identified for all tribal and rural-community groups of the Kistins society of mountainous Ingushetia. The main source is the material of the work of the archaeologist D. Chakhkiev "Antiquities of mountain Ingushetia". It is established that none of the mentioned groups had shrines dedicated to Saint Mjatzsel, had their own ancestral patrons, and did not consider Myintsela their family patron.
The paper provides a system of evidence that the deified Saint Mjatzel was originally the ancestor-patron of the teip Falhanoy and remained in this capacity for them even after the transformation into a all-Ingush deified Saint. Because of this, all the priests of the Mjatzeli sanctuary and its associated temples in Beini and Falhan (Mjat-Selash) were necessarily from Falhan. According to Falhanoy, the souls of their fathers were located at the highest point of the sacred Table mountain, where there were three shrines, including one dedicated to the rebel, which was originally patronymic in nature.
According to the scheme described in the ethnographic literature by B. Dalgat, B. Alborov, the evolution of the Mjatzel from the family patron of the Falkhanoy family to the Ingush deified Saint is justified.
As a result of comprehensive analysis of the complex archaeological, historical, toponymic and ethnographic data, it was concluded: having originated in ancient times as the cult of the sacred ancestor, the patron Saint of clans Falhanoy, in the subsequent evolution Mattel has naturally become one of the five all-Ingush deified saints.
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William, Raymond. "THE ARCHITECTURE OF PAGODAS VIEWED FROM THE ANGLE OF SITE LAY-OUT, PROPORTION, AND SYMBOLIZATION." Riset Arsitektur (RISA) 1, no. 02 (July 17, 2017): 192–208. http://dx.doi.org/10.26593/risa.v1i02.2392.192-208.
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Abstract – On Bali the islanders enjoy a close relationship with their Creator. The majority of Balinese worship in temples or shrines called Pura. These form a complex of sacred buildings that have a certain significance and function. One prominent type is the so-called Meru or Pagoda. Not all Pura temples have such a pagoda, but those that have more than one are found quite frequently. The placement of a pagoda in a temple is usually made at the main section due to its holiness or purity. Their shape differs from other constructions because their layered roof is multi-tiered, always uneven in number, starting from 3 up to 11. Therefore, these pagodas attain a different height so that their proportions are interesting to observe in order to determine whether there is a pole (patokan) or not. The pagodas carry divine symbols, ones referring to other temples or shrines, or ancestral symbols. This study employs the descriptive-analytical method by conducting a qualitative-quantitative evaluation. The qualitative evaluation investigates the lay-out of the placement and examines symbolization, whereas the quantitative evaluation studies the proportions of the pagodas. The data collection technique contains three parts, namely studying the relevant background literature, making observations, and holding structured interviews. The data analysis subjects the outcome of the observations and interviews to analysis, to be joined with theoretical study. The conclusion may be drawn that the ordering principle behind the placement of pagodas is situated in the main area, considered the most sacred part of a Pura temple. These proportions prove to have several features in common by comparison, so that it can be turned into a pole (patokan). No uniformity was detected in the symbolization of the pagoda in terms of carvings or the number of joinings.Keywords: pagoda, site lay-out, proportion, symbolization, temples on Bali
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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 20, 2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.
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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.
Dissertations / Theses on the topic "Ancestral shrines"
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Wong, Wing-lam Philip, and 黃詠霖. "Good practice in restoration work : the case of restoring the roof of the Tang Ancestral Hall at Ha Tsuen, New Territories, Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/208074.
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In Hong Kong, the legislation to protect Declared Monuments is the Antiquities and Monuments Ordinance (Chapter 53), which was enacted in 1976 for the protection of Hong Kong’s heritages. While the Ordinance protects the Declared Monuments, it also prohibits any work being carried out on the Monuments except under permit granted by the Antiquities Authority (a role held by the Secretary for Development). This causes a lot of extra time and effort in carrying out repair and maintenance work on these Monuments.
Besides Declared Monuments, Hong Kong also has an inventory of Graded Historic Buildings, in which such buildings are given Grade I, II and III status with the first grade being of “outstanding merit,” the second of “special merit” and third grade of “some merits.” However, these Graded Historic Buildings have no legal protection, and there is no restriction in the way work is carried out. Under this situation, owners or users of Graded Historic Buildings can carry out their own repair and maintenance work without due consideration of the buildings’ heritage significance.
Such heritage insensitive work is most problematic for traditional Chinese heritage buildings mostly found in villages of the New Territories, such as ancestral halls, temples, study halls, village houses and pagodas. Many villagers do not have enough knowledge in repairing and maintaining their heritage buildings, and they employ unsuitable contractors and workers, who carry out the repair and maintenance like the renovation of a modern building.
Another problem is that the villagers may not realize the important features of their historic buildings and just replace any damaged or worn parts with new one using modern materials and techniques. They do not have in-depth consideration for the heritage values of the buildings. They think that they can minimize future repair and maintenance problem by shortcuts. For example, paint is applied to fair-face green-brick walls, cement sand mortar is used to repair brick joints. Such works affect the appearance of the historic buildings as well as accelerate the deterioration of the historic building fabric.
As explained above, the repair and maintenance of a traditional Chinese heritage building can only be properly done when there is good understanding of the traditional materials and techniques involved. The scope of this dissertation is to contribute to this understanding by documenting the detailed restoration work of a traditional Chinese heritage building type in Hong Kong. The ancestral hall is chosen because it is arguably the most important village building type. The dissertation will focus on a case example – the Tang Ancestral Hall at Ha Tsuen, a Declared Monument. This case is chosen because the author, as a technical staff of the Antiquities and Monuments Office, has been personally involved in the restoration work as well as repair and maintenance work carried out on this building from 2008 to 2014.
It would be too large a topic if every detail of the restoration work is documented, and this would exceed the limits of this dissertation. A more feasible scope is to focus on a part of the restoration process to provide a starting point for future researchers to complete the documentation on other parts of the restoration. The restoration of the roof is chosen, because for a traditional building with tile-roof, brick walls and timber structures, the roof is arguably the most important component of the work process.published_or_final_version
Conservation
Master
Master of Science in Conservation
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Lee, Hye Young. "Out of the shadow of korean colonial experience an interpretation of Chongmyo-cheryeak, the Royal Ancestral Shrine Ritual Music /." College Park, Md. : University of Maryland, 2006. http://hdl.handle.net/1903/3431.
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Thesis (Ph. D.) -- University of Maryland, College Park, 2006.Thesis research directed by: Music. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Huang, Ching-Sheng, and 黃慶聲. "A Study on the Relation between Worship Behavior and Spaces in Ancestral Shrines: By Examples of Ancestral Shrines in Taichung." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/89445066281043674210.
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碩士國立雲林科技大學
文化資產維護系碩士班
93
To worship our ancestors has become a part of life in Hans’ family. Ancestral shrines are specific buildings which remain from the development process of human history that are also the trail of culture and the witness of history. The researcher’s objects are seven ancestral shrines of Taichung, and processes are from reference discussion, field study, analysis, the formation of clans’ development, and organization and architecture of ancestral shrines to comparison the different worship behavior, and the demand and expression of different worship behavior and architecture space form of different ancestral shrines and the stop motion of space conception. The research can be divided into five chapters. Chapter one is based on research motivation, purpose, method, basic investigation, and reference review of ancestral shrines. Chapter two is about the situation of developing uncultivated land of Hans’ in Taichung, development of clans and the form of organization of ancestral shrines, worship system and management. Chapter three is about worship behavior of ancestral shrines in Taichung, including origin, connotation. Chapter four analyzes the relation of worship behavior and space architecture. The researcher bring up “the stop motion of space conception” to discuss the evolvement and space conception of traditional house and with the theory of Manuel Castells〈The Power of Identity〉to consider the social domination system of the relation of worship behavior and space architecture. Chapter five, the last part, combines all research topics and gives some relation topics and directions for future research. This research has some conclusion as follows: 1. Ordering the development of clans and the form of organization of ancestral shrines in Taichung. 2. Comparing the difference of organization of ancestral shrines and worship behavior in Taichung. 3. Ordering the evolution of worship behavior and architecture space of ancestral shrines in Taichung. 4. Discussion the relation and space conception of worship behavior and space architecture of ancestral shrines.
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"Ancestral hall, villager and village: a case study of ancestral hall in Liukeng Village." 2001. http://library.cuhk.edu.hk/record=b5895936.
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Liu Dan.Thesis submitted in: December 2000.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2001.
Includes bibliographical references (leaves 162-171).
Abstracts in English and Chinese.
Abstract --- p.i
Acknowledgements --- p.ii
List of illustrations --- p.iv
Chapter Chapter 1 --- Introduction: Research Issues and Literature Review --- p.1
Chapter 1.1 --- Questions Raised and Their Significance --- p.1
Chapter 1.2 --- Review of the Study on Ancestral Hall --- p.3
Chapter 1.3 --- Thesis Goal and Research Method --- p.14
Chapter 1.4 --- Content of the Thesis --- p.21
Chapter 1.5 --- Research Discoveries and References Concerned with Liukeng --- p.21
Chapter Chapter 2 --- Liukeng Village and Its Ancestral Halls --- p.26
Chapter 2.1 --- A Brief Introduction of Liukeng Village --- p.26
Chapter 2.2 --- The Ancestral Halls in Liukeng Village in Different Historic Periods --- p.33
Chapter 2.3 --- The Construction of Ancestral Halls in the Context of Social Development in Various Historical Periods --- p.38
Chapter Chapter3 --- Architectural Character of Ancestral Hall and Its Cause --- p.59
Chapter 3.1 --- Architectural Form of Ancestral Halls --- p.59
Chapter 3.2 --- The Reason for the Variety of Architectural Forms --- p.70
Chapter Chapter 4 --- Zhuanci (Personal Sacrificial Hall) --- p.95
Chapter 4.1 --- The Tradition of Building Zhuanci --- p.95
Chapter 4.2 --- The Function of Zhuanxi and Its Association with Residential Buildings 一 Integrated Architectural Complexes --- p.104
Chapter 4.3 --- The Changes of the Function of the Complex --- p.112
Chapter Chapter 5 --- Ancestral Hall and Sublineage Living Units --- p.118
Chapter Chapter 6 --- The Functional Shift of Ancestral Hall 226}0ؤ Ancestral Halls Used as Dwellings --- p.126
Chapter 6.1 --- Rooms in Ancestral Hall --- p.126
Chapter 6.2 --- "The Phenomenon ""Ancestral Halls Used as Dwellings"" from mid-Qing to the Republican Period" --- p.132
Chapter 6.3 --- A Survey of the Residential Functions of Ancestral Hall --- p.137
Chapter 6.4 --- The Behavioral Setting of Ancestral Hall --- p.145
Chapter Chapter 7 --- Conclusion --- p.151
Appendix --- p.156
Bibliography --- p.162
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Cheng, Pi-Ying, and 鄭碧英. "The Study on Credence of Traditional Temples and Ancestral Shrines in Taiwan." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/62396011213671994142.
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碩士中原大學
建築研究所
93
Abstract The Study on Credence of Traditional Temples and Ancestral Shrines in Taiwan Master thesis of Department of Architecture of Chung Yuan Christian University January, 2005 By Cheng, Pi-Ying Thesis Adviser：Hsueh Chin With years of scholarly effort to preserve, Taiwan’s traditional buildings have gained great attention from both the government and the society. Now there are over 400 protected historical sites and buildings throughout the nation. However, studies for traditional furniture, such as credence, are only limited to local areas or single temple venues. The credence, usually placed in important spots indoor, not only serve as important artifacts to folk religions and worship rituals, but also represent the history and prosperity of the ancientness of the buildings. Therefore it is important to emphasize and treat the building and the credence as a whole. However, there have been losses and thefts throughout these historic venues, and thus it is necessary and urgent to conduct searches and establish an integrated system for credence. This study is based on temples in historical sites located in Taiwan, Peng Hu, and Kin men. To form a database for credence found in traditional temple in Taiwan, each venue was visited with information collected. Interviews with carpentry masters were conducted to collect about the makes, features of makes from different areas, skills and factions, and reconstructed old credence. Features of different times, geographical scatters, and construction/produces are the 3 center focuses of this study, as it explores the development, style, features associated with the areas, art, culture and content. This paper is divided into 5 major chapters with details listed as below： Chapter 1﹒Introduction： The discussions include motivations, goals, area division, research methods, steps, as well as the definitions, origins, and sizes of the credence, and their relations with worship spaces. Chapter 2﹒Features of different times： the development of credence is discussed in terms of historical and social influences. The style and changes unique to each period is noted. Chapter 3﹒Geographical scatters and differences： different styles and features of credence from varied areas are discussed as well as their coverage region. Chapter 4﹒Analysis of constructions and makes： observations of the dados, structures, piece styles, moulding and themes, expressions and craftsmanship, materials, expressions, and artisans are each analyzed in terms of the craftsmanship. Chapter 5﹒Conclusions and Suggestions： To sum up, this study marks the distinctiveness of credence changes throughout different times. The constructed silhouette through this study brings affirmation to the historical values of traditional temple offering tables in Taiwan.
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Lin, Sheng-Wei, and 林聖偉. "A Study on Construction Types of the Traditional Ancestral Shrines in Yunlin." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/48439473489005943501.
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碩士國立雲林科技大學
建築與室內設計系碩士班
102
Research on Taiwan’s traditional buildings has yielded a rich and complete series of observation records and research results. Most of these studies focus on the construction types of folk houses, temples, and shop-houses. On the contrary, traditional ancestral shrines that are built for the benefit of clan organizations and family coherence have been rarely investigated. The change of time results in the change and introduction of building materials and techniques and alters the construction types of traditional ancestral shrines. In this study, the construction types of several representative traditional ancestral shrines in Yunlin were investigated and analyzed. This research adopted typology to investigate the construction types of traditional ancestral shrines in Yunlin. Moreover, the fieldwork conducted examined these shrines separately from the physical and metaphysical aspects. The physical aspect explores construction types, material selection, and space types, whereas the metaphysical aspect considers the designer’s thoughts, construction workers’ cultivation processes, construction techniques and methods, and the system of construction workers. These two aspects were combined to investigate the characteristics, including the similarities and differences, of various classifications of construction types of traditional shrines in Yunlin and to identify the factors that led to such differences. The classification results could serve as a historical record of the traditional ancestral shrines in Yunlin. This research showed that the construction types of the traditional ancestral shrines in Yunlin include the frame type, stack type, and composite type. The stack type and composite type have similar construction procedures and concepts in terms of materials selection and construction methods, where as the frame type is more distinctive. For example, spaces in ancestral shrines adopting the stack type are occupied by courtyard buildings that contain residential spaces; the stack type prefers to allocate spaces to housing units for worship; and the major space of pseudo-classical buildings adopting the composite type is usually used for collective worship. The influence of time affects the cultivation procedures of construction workers, leads to different values, and creates a perspective that reflects both traditional and innovative materials and construction methods.
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Cheng, Wei-Rong, and 程煒絨. "A Study on Ancestral Shrine in Yunlin of Taiwan." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/06597854332727704915.
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碩士國立臺北大學
古典文獻與民俗藝術研究所民俗藝術組
103
This thesis made a story of the ancestral shrine of eleven towns which are in central part of Yunlin.By observing the structure and interviewing the members of the ancestral shrine, the function and the value of the present-day ancestral shrine could be understood. The thesis consists of six chapters which focuses on the structure, history, the usage of each area, and the architectural decoration of the ancestral shrine. The architectural decoration includes the antithetical couplets, the horizontal inscribed boards, inscriptions and the pictures of twenty four filial piety stories.The thesis investigated the operations and the activities of the ancestral shrine. Then the things stated above could be understood. The thesis concerned with the function and the value of the ancestral shrine on the basis of the things stated above.
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Hsu, Ya-huei, and 許雅惠. "A Study on Construction Techniques of Ancestral Shrine in Kinmen." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/04118258934954450807.
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碩士國立雲林科技大學
空間設計系碩士班
91
Kinman’s population is mainly based on consanguinity. Because of this unique characteristic among its population, the village is formed based on the family name and often the village is only occupied with same consanguineous population. With its 120 villages, there are more than 141 ancestral shrines. This represents a very significant effect in its unique social structure. Due to lack of detailed construction techniques and analysis, the information gathering is based upon dictation, historical records, site measurements and photo records. This thesis constitutes six sections, which includes the following four aspects. I. Definition and formation analysis: Defining ancestral shrine and analyze it significance in social structure and mechanism. II. Construction concept and its meaning: In depth analysis on ancestral shrine’s social taboo and effect. III. Planning principle and construction priority: This includes measurement planning and space allocation; pre-construction priorities, project planning and its overall structural integrity. IV. Construction material and techniques: Experienced artisan determines structure and décor, then collaborate on their techniques and craftsmanship in construction. From the viewpoint of holding and conducting memorial ceremony; the shrine’s measurement uses Yang’s measurement to symbolize a building and the ancestral home is categorized as Yin image. However, Kinman’s shrine construction dimension only concerns with using auspicious inches, not in feet. “Single building and single courtyard”is the initial shape of the Kinman ancestral shrine formation. The varieties of the shrine formation are based upon this initial shape then by adding and composing of additional space fundamentals.
Books on the topic "Ancestral shrines"
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(Korea), Chongmyo Cherye Pojonhoe, ed. Chongmyo, chongmyo cherye =: Jongmyo Royal ancestral shrine, Jongmyo Royal ancestral rite. Sŏul-si: Chongmyo Cherye Pojonhoe, 2004.
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Ye, Keming. Daye Ye shi zong ci zhi. Beijing: Zhongguo jian zhu gong ye chu ban she, 2017.
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Hongliang, He, ed. Wu shi ci zhen wei zhi bian: Huang Yi ji qi you ren de zhi shi yi chan. Beijing: Ren min mei shu chu ban she, 2019.
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Panyu Qu di fang zhi bian zuan wei yuan hui ban gong shi. Panyu gu ci tang. Beijing Shi: Fang zhi chu ban she, 2010.
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Jiang, Yingju. Xiao tang shan shi ci: Xiaotangshan shrine. Beijing Shi: Wen wu chu ban she, 2017.
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YU, Shaoping. Dongyang ci tang. Hangzhou Shi, Zhongguo: Zhongguo mei shu xue yuan chu ban she, 2011.
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Persekutuan Tiong-Hua Johor Bahru. Roufo gu miao xiu fu wei yuan hui., ed. Roufo gu miao zhuan ji =: The Johor ancient Chinese temple. Malaixiya: Xinshan Zhonghua gong hui Roufo gu miao xiu fu wei yuan hui, 1997.
Find full textBook chapters on the topic "Ancestral shrines"
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"New Ancestral Shrines In South Korea." In Korea Yearbook (2007), 193–214. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004164406.i-306.62.
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Kwon, Heonik. "9. New Ancestral Shrines after the Cold War." In Sharing the <i>Sacra</i>, 156–69. Berghahn Books, 2022. http://dx.doi.org/10.1515/9780857454874-011.
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Johnson, Elizabeth Lominska, and Graham E. Johnson. "Conclusions." In A Chinese Melting Pot, 205–8. Hong Kong University Press, 2019. http://dx.doi.org/10.5790/hongkong/9789888455898.003.0011.
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In 2014, Kwan Mun Hau hosted a banquet for 2000 people celebrating the fiftieth anniversary of their move to their new site. Invited dignitaries spoke, and unicorn dancers paid respects at the ancestral halls and shrines. By this time, Tsuen Wan district had been divided. It is governed in part by the District Council. Residents continue to form associations to meet social needs, although some new forms have emerged.
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Baker, Hugh. "Shrimps." In Ancestral Images, 153–55. Hong Kong University Press, 2011. http://dx.doi.org/10.5790/hongkong/9789888083091.003.0051.
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Stroup, Christopher. "Jews and Christians in the Polis." In The Christians Who Became Jews, 1–16. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300247893.003.0001.
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This introductory chapter provides an overview of the importance of ethnicity and ethnic rhetoric to the formation of ancient Christian identity. The cities of the Roman Empire were filled with gods and the citizens who honored them with festivals, processions, buildings, and benefactions. The followers of Jesus—later called Christians—lived and moved in these cities, navigating avenues lined with statues honoring various deities, organizing their days and months around the feast days that structured civic calendars, and wandering past (and through) the many temples and shrines that populated the busy urban landscape. The importance of this urban context should not be overlooked: civic, ethnic, and religious identities were intertwined with these visible, material, and practical signs of communal life, wherever one was placed within the city's bustling topography. Connections between life in the city and daily religious practices were therefore fundamental to the development of Christian identity. This book then compares the literary construction of Jewish and Christian identity in Acts of the Apostles with the material construction of various ethnic and civic identities by inhabitants of Roman-era cities. It argues that Acts represents Jewish identity as hybrid and multiple in order to situate the earliest Christians within the Greco-Roman city as members of an ideal Jewish community, which was both ancestral and accepted in the city.
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Delfino, Susanna. "Kentucky." In Bonds of Womanhood, 11–32. University Press of Kentucky, 2022. http://dx.doi.org/10.5810/kentucky/9780813154831.003.0002.
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This chapter details the history of Susan P. (Shelby) Grigsby’s ancestry, from the pre-revolutionary era to Isaac Shelby’s rise in Kentucky politics, and to his demise. It establishes Traveller’s Rest as the shrine of the Shelby and Hart families’ prestige, and the symbolic importance it came to embody for Susan Grigsby. The Shelby and Hart families’ proud antislavery tradition illuminates how Susan Grigsby came to approach her status as a slaveholder, and a woman, in late antebellum Kentucky.