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Journal articles on the topic 'Chinese Temples in Phuket'

Author: Grafiati

Published: 3 June 2025

Last updated: 1 August 2025

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1

Virdee, Inderpal, and Panuwat Phakdee-auksorn. "Exploring Destination Image Using a Projective Approach: Chinese Temples and Shrines in Phuket, Thailand." Journal of International Studies, Prince of Songkla University 7, no. 2 (2017): 227–72. https://doi.org/10.14456/jis.2017.20.

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Chinese (Taoist) temples and shrines in Phuket, Thailand have a long established history which forms one aspect of Phuket's international image, yet Chinese temples and shrines struggle to fund themselves and depend upon the local support of believers, businesses and international tourists. Chinese temples and shrines have the potential to attract international tourists but fail to do so as their image remains unclear to international tourists. Through clarifying their image, Chinese temples and shrines would benefit financially both directly and indirectly by enhancing their international

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Pathanasin, Saranya. "A Needs Survey of Learning Chinese: Nursing Profession in Phuket Province." Parichart Journal, Thaksin University 35, no. 4 (2022): 200–216. http://dx.doi.org/10.55164/pactj.v35i4.257234.

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As a result of Chinese economic growth in the 21st century, Chinese for Specific Purposes (CPS) has become a new paradigm for the teaching and learning of language. Despite some differences, it is reasonable to adapt the English for Specific Purposes (ESP) framework, in which a Needs analysis is fundamental for course design, into the CPS process. This study has two aims: to survey the need for nurses in Phuket to learn the Chinese language, and to suggest a course design for the target learners. Data were collected from 100 nurses working in three public hospitals on Phuket Island. The resear

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3

Zhu, Bo-Wei, Zheng Huang, and Lei Xiong. "Application of the Kano Model and DEMATEL Technique to Explore Sustainable Promotion Strategies for Thai-Chinese Temples as Tourist Attractions." Religions 11, no. 4 (2020): 199. http://dx.doi.org/10.3390/rel11040199.

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With the development of the modern social economy, temple tourism has become a lucrative industry. Because of their distinct architecture, rituals, and history, temples have become an important part of the sustainable development of temple economies. Thailand, a tourism-rich country in Southeast Asia, has many Chinese temples, most of which have developed into well-known tourist attractions. However, little research has explored attraction factor categories of Thai-Chinese temples as cultural tourist attractions, and also the relationships among these factor categories. This knowledge is impor

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Pathanasin, Saranya. "A Study of the Linguistic Landscape on Phuket Island: Identity, Tourism and Policy." rEFLections 32, no. 1 (2025): 213–33. https://doi.org/10.61508/refl.v32i1.279617.

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This study approaches multilingualism on Phuket Island by means of a linguistic landscape (LL) analysis. The data in this study consists of 185 photographs of shop signs taken from popular streets on the island. They were analyzed via a mixed-methods approach. It was found that different languages were purposely chosen to indicate or showcase the ethnic identities of the shop owners, to reach certain target customers, and to conform to tax regulations. Furthermore, the current study has also identified language changes in Phuket. Hokkien Chinese was found increasingly being replaced by Mandari

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Hue, Guan Thye, Wei Kai Kui, Juhn Khai Klan Choo, et al. "The Malaysian Historical Geographical Information System (MHGIS): The Case of Chinese Temples in Johor." Religions 14, no. 3 (2023): 336. http://dx.doi.org/10.3390/rel14030336.

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This is a quantitative study of Chinese temples in Johor using temple data to show the development of Chinese religion in the state. The study finds that Chinese temples in Johor are dominated by a fusion of Confucianism, Buddhism and Daoism, with only a minority of orthodox Buddhism in existence. The broad range of Buddhist and Daoist deities shows the diversity and inclusiveness of the religion. In addition, the number of newly created temples in the state is still on the rise, contradicting the perception that they, especially Daoist ones, are on the decline. The quantitative data collation

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Zhang, Dongxu, Chunxiao Kong, Mei Zhang, and Qi Meng. "Courtyard Sound Field Characteristics by Bell Sounds in Han Chinese Buddhist Temples." Applied Sciences 10, no. 4 (2020): 1279. http://dx.doi.org/10.3390/app10041279.

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The acoustic environments of Han Chinese Buddhist temples have long played an important role in the development of Buddhism. This study explored the effects of layouts and spatial elements of Han Chinese Buddhist temples on courtyard sound fields. First, sound fields of three traditional Han Chinese courtyards were measured, and results were compared with sound field simulations to determine the appropriate acoustic and software parameter setting for ancient building materials in the context of sound field simulation. Next, a sound field model for standard forms of Han Chinese Buddhist temples

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Cangianto, Ardian. "Chinese Temples and Buddhism Unite In Harmony." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 2 (2022): 107–19. http://dx.doi.org/10.59291/jnd.v1i2.15.

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Relationship history between China and Indonesia Archipelago has been recorded since 1st century and followed by Chinese community to migrate to the archipelago at that time. The migration also brought their beliefs and culture to enrich archipelago culture. Chinese people and their temples role in developing Buddhism were not discussed in detail, even, there were many misunderstandings between temples and Buddhism institutions. Further, to overcome this problem, we must understand how Chinese belief system and temple role in developing Buddhism in 18th to 21st centuries. Chinese temple's trac

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Tang, Whai Tak, Terry Siu, Shrisankaraan S. Villupuram, Thomas Lee, and Maggie Ji. "Digitalisation of asset management in Chinese temples in Hong Kong." HKIE Transactions 30, no. 3 (2024): 34–43. http://dx.doi.org/10.33430/v30n3thie-2022-0053.

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This paper presents the efforts to digitalise the asset management of Chinese temples in Hong Kong, which is a new trial in the industry. To revitalise these unique heritage buildings and empower the temples’ administration with digital tools, three Chinese temples in Ap Lei Chau and Aberdeen directly administrated by the Chinese Temples Committee (CTC) were selected as pilot projects where a digital twin was developed to enable digital asset management. Laser scanning technologies were encompassed, integrated with close-range terrestrial photogrammetry to generate precise 3D Building Informat

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Zhang, Dongxu, Xueliu Liu, and Wei Mo. "Comparison of Soundscape Evaluation in Forest-Type and Urban-Type Han Chinese Buddhist Temples." Forests 14, no. 1 (2023): 79. http://dx.doi.org/10.3390/f14010079.

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Soundscapes are one of the main means of creating a religious atmosphere in Han Chinese Buddhist temples, which are the most important religious sites in China. This paper selected several representative forest-type and urban-type Han Chinese Buddhist temples and employed a questionnaire and sound level measurement methods to conduct a comparative analysis of four aspects of acoustic environment evaluation, i.e., quietness, comfort, harmony, and sound preference, to identify and compare the characteristics of respondents’ soundscape evaluation in these two types of temples. The results showed

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10

Chew, Phyllis Ghim Lian. "Leadership and Succession in Chinese Temples." International Journal of Interdisciplinary Cultural Studies 9, no. 3-4 (2015): 1–8. http://dx.doi.org/10.18848/2327-008x/cgp/v09i3-4/53217.

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Bingenheimer, Marcus, and Paul McBain. "In the Footsteps of Wolfgang Franke: Revisiting Chinese Temples in Bangkok." Journal of the Siam Society 112, no. 1 (2024): 49–70. http://dx.doi.org/10.69486/112.1.2024.4a.

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In the 19th and early 20th centuries, Chinese immigrants constituted up to 50% of the population in Bangkok. Beyond their religious role, Chinese temples served as community centers, fostering social connections, news exchange, and providing entertainment for newcomers in the Thai capital. With archival records scarce, the preserved epigraphy within these temples emerges as a crucial historical source. This article revisits Wolfgang Franke’s documented sites from the 1970s and 1980s, finding that the inscribed objects generally remain intact, and indicating stability in Bangkok’s Chinese templ

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Mildawani, Irina, and Djoko Darmawan. "Cultural Character Analysis on Architectural Elements of the Chinese Temples’ Buildings before the 19th Century in Central Java." Humaniora 14, no. 3 (2024): 257–64. http://dx.doi.org/10.21512/humaniora.v14i3.8061.

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The research provided an in-depth exploration of the architectural nuances of pre-19th century Chinese temples in Central Java, Indonesia, emphasizing their cultural significance and relevance. A detailed examination of a range of temples identified unique architectural features that reflected a sophisticated synthesis of Chinese cultural elements and local Javanese traditions. Applying a qualitative method, the research integrated historical scrutiny with architectural analysis, meticulously examining stylistic attributes, construction methodologies, and decorative patterns typical of these t

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Zhang, Dong Xu, Da Ping Liu, Xin Ru Wei, and Meng Xiao. "Research of Chinese Buddhist Temples Space Design." Advanced Materials Research 311-313 (August 2011): 1569–72. http://dx.doi.org/10.4028/www.scientific.net/amr.311-313.1569.

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The number of the religious architecture makes up 70 percent of the total of existing traditional buildings in China, in which the largest proportion is the Chinese Buddhist architecture, this paper has been studied in this kind of building. Firstly, the religious background and development history of the Chinese Buddhist architecture is introduced, and this paper puts forward that this architectural form was affected by the ancient folk houses. Compared to Buddhist architecture in other countries, they are majestic in shape and beautiful elaborate in decoration, the whole form and nature land

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14

Formoso, Bernard. "Chinese Temples and Philanthropic Associations in Thailand." Journal of Southeast Asian Studies 27, no. 2 (1996): 245–60. http://dx.doi.org/10.1017/s0022463400021044.

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Among the Chinese associations in Thailand which who have shown the highest rate of expansion the last decades have a philanthropic aim. This paper places such associations in their social, historical, and religious context, and describes their multifarious activities, showing that they play an important role in the persistence of Chinese identity in Thailand.

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Zhang, Dongxu, Mei Zhang, Daping Liu, and Jian Kang. "Soundscape evaluation in Han Chinese Buddhist temples." Applied Acoustics 111 (October 2016): 188–97. http://dx.doi.org/10.1016/j.apacoust.2016.04.020.

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16

Viet Vinh, Nguyen, and Dang Hoang Lan. "Historical and Cultural Values on Saigon Pottery Inscription at Faith-religious Establishments of the Chinese in Ho Chi Minh City." International Journal of Advanced Multidisciplinary Research and Studies 4, no. 3 (2024): 1434–40. http://dx.doi.org/10.62225/2583049x.2024.4.3.2959.

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From the beginning of the twentieth century onwards, the names of pottery kilns appeared in the Saigon region such as "Dong Hoa Dieu", "Buu Nguyen Dieu"... on ceramic products used for construction, restoration, decoration or worship at temples, Chinese guild hall, etc. The emergence of Saigon pottery due to the demand for decorative pottery and worship items for new construction and restoration of temples and temples became more popular. Through surveying and learning about the historical and cultural values on the inscriptions at the Saigon pottery statues in Chinese religious and religious

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17

Fisher, Gareth. "The Spiritual Land Rush: Merit and Morality in New Chinese Buddhist Temple Construction." Journal of Asian Studies 67, no. 1 (2008): 143–70. http://dx.doi.org/10.1017/s0021911808000053.

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This article explores factors contributing to a boom in Buddhist temple construction in contemporary mainland China. In contrast to recent studies focusing on struggles between religious believers and the state over the revival of local temples and churches, this article examines the culture of merit making and morality building that leads clergy and lay practitioners to form translocal networks with the aim of constructing temples in rural areas where they have few or any cultural ties. The author explores how temple building is driven by differing moral visions within the urban Buddhist comm

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18

Yan, Yingwei, Kenneth Dean, Chen-Chieh Feng, et al. "Chinese Temple Networks in Southeast Asia: A WebGIS Digital Humanities Platform for the Collaborative Study of the Chinese Diaspora in Southeast Asia." Religions 11, no. 7 (2020): 334. http://dx.doi.org/10.3390/rel11070334.

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This article introduces a digital platform for collaborative research on the Chinese diaspora in Southeast Asia, focusing on networks of Chinese temples and associations extending from Southeast China to the various port cities of Southeast Asia. The Singapore Historical Geographic Information System (SHGIS) and the Singapore Biographical Database (SBDB) are expandable WebGIS platforms gathering and linking data on cultural and religious networks across Southeast Asia. This inter-connected platform can be expanded to cover not only Singapore but all of Southeast Asia. We have added layers of d

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19

Wang, Ru. "Investigation and Research on the Statues of Northern Zhou Grottoes in the Longdong Area." Journal of Social Science and Humanities 6, no. 6 (2024): 61–64. http://dx.doi.org/10.53469/jssh.2024.6(06).12.

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The Longdong region, as a pivotal birthplace of Chinese cave art, holds a distinctive geographical position. Its collection of cave temples from the Northern Dynasties period is notably well-preserved, bearing significant academic value. Moreover, the cave temples from the late Northern Dynasties period constitute a crucial component of research on Chinese cave temples, marking the transitional phase between the Northern Wei and Tang dynasties, which represent two pinnacle epochs in the domain of Chinese cave art. The text primarily delves into the evolution of the Northern and Southern cave t

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20

Suliyati, Titiek. "TRADISI FENG SHUI PADA KELENTENG DI PECINAN SEMARANG." Sabda : Jurnal Kajian Kebudayaan 6, no. 1 (2011): 75. http://dx.doi.org/10.14710/sabda.v6i1.13308.

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Chinese temples of kelenteng in Pecinan Semarang area resemble Chinese temples in Fujian and Guangdong provinces in Southern China. As the building to worship of Budha, Tao, and Confucius, kelenteng is built by applying “feng shui” principles as tradition in arranging space pattern. The application of “feng shui” in Chinese kelenteng constitutes the choice of location, site plan, the placement of God and Goddess statues and the usage of color in the ornamentation. Since its establishment until now the application of “feng shui” in Chinese kelenteng seems unchanged. As the asset of Semarang Cit

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21

LAM, Lok Him, PerMagnus LINDBORG, Francesco ALETTA, Pui Yun Paulina WONG, and Ran YUE. "Multimodal Hong Kong: A review of policies regarding soundscape and smellscape of Chinese temples." INTER-NOISE and NOISE-CON Congress and Conference Proceedings 270, no. 8 (2024): 3266–76. http://dx.doi.org/10.3397/in_2024_3302.

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Many people in Hong Kong regularly visit Chinese temples, and see this not necessarily as a religious activity, but as a traditional practice. Temples represent the local intangible cultural heritage. The dense urbanity and mixed population characterise Hong Kong and make it valuable to study its sounds and smells. Most temples existed earlier than modern urban areas, which grew around them. The temple soundscape consists of drums, bells, coin donations, ventilation fans, as well as chanting, especially during festivals. The smellscape consists of ritual burning of incense and paper, fruit off

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Salim, Polniwati. "Arsitektur Cina pada Klenteng Jin De Yuan di Kawasan Pecinan Jakarta sebagai suatu Perwujudan Akulturasi Kebudayaan." Humaniora 3, no. 2 (2012): 413. http://dx.doi.org/10.21512/humaniora.v3i2.3341.

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Cultural acculturation can be seen from various aspects, where the fusion of two cultural elements will not remove the could go to Indonesia and was applied to the temples in Indonesia, but still did not leave the cultural elements of Indonesia. Temple Jin De Yuan was one of the many temples in Jakarta, especially in the area of Chinatown, an area in terms of population, form of shelter, social order and the atmosphere of the environment had historically rooted characteristic of cultured Chinese people which was very thick with the architecture Chinese. Article presents how the application of

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23

Markhanova, Tatiana F. "Layout of Buddhist temples in Chang'an city during the Tang dynasty. 618-907." Herald of an archivist, no. 3 (2024): 651–68. http://dx.doi.org/10.28995/2073-0101-2024-3-651-668.

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The article is devoted to the study of Buddhist temples in Chang'an in the Tang Dynasty. The author relies on a limited number of reference works, as well as on his own study of such primary sources as “Ju Tangshu” (“Old History of Tang”), “Zizhi tongjian” (“Universal Mirror, Helping Management”), “Xu Gaosen zhuan” (“Continuation of the Life of Worthy Monks”), “Chang'an zhi” (“Chang'an Records”). It is shown that the Tang dynasty was a period of prosperity of Chinese Buddhism, and also a period of flourishing construction of Buddhist monasteries in China. In Chang'an City, the capital of the T

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Oetomo, Repelita Wahyu. "KELENTENG CIN BUK KIONG, PULAU RUPAT." Berkala Arkeologi Sangkhakala 9, no. 18 (2019): 61–67. http://dx.doi.org/10.24832/bas.v9i18.344.

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Generaly, the Chinese Temple is a place for Chinese people doing their religious activities, e.g. pray God, anchestor, prophet and the soul related with Konfusianism, Taoism and Buddhism. The name of some Chinese Temples use their main god or god's superiority. It's interested in analyzing the architecture of the building of Chinese Temple because of its uniqueness

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Haoribao, Enke, Yoshinori Natsume, and Shinichi Hamada. "Arrangement Plan of Inner Mongolia Buddhist Temple." ATHENS JOURNAL OF ARCHITECTURE 8, no. 1 (2022): 67–90. http://dx.doi.org/10.30958/aja.8-1-4.

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Since BC, the construction of cities has been started in the Mongolian Plateau with the establishment of dynasties, but many were turned into ruins. However, the Tibetan Buddhist temples built after the 16th century, which are an indispensable element in the process of settling the Mongolians from nomadic life, have been relatively well preserved in Inner Mongolia. These temples have been thought to be the epitome of the Mongolian economy, culture, art, and construction technology. Therefore, it has a great significance to research them systematically. Interestingly, these temples in Mongolia

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Nguyen, Tho Ngoc. "Special features of TianHou worship in the Mekong Delta." Science and Technology Development Journal 17, no. 4 (2014): 88–107. http://dx.doi.org/10.32508/stdj.v17i4.1567.

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The TianHou/ThienHau-worship cult originated from Fujian, China and was gradually brought into the South of Vietnam following the footsteps of South Chinese immigrants. There are around 50 TianHou temples built and owned by the Chinese and the Vietnamese at the Mekong Delta. In the Mekong residents’ mind, TianHou is seen as a sea goddess, a protector, a benevolent Mother goddess who has been accepted through the channels of Mahayana Buddhism and traditional goddess beliefs. The religious practices at TianHou temples in the Mekong Delta have shown both the specific cultural traits of Vietnamese

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Chung (段玉钟), Doan Ngoc. "The Function of Mazu Belief of the Chinese People in Vietnam." Journal of Chinese Overseas 19, no. 1 (2023): 166–80. http://dx.doi.org/10.1163/17932548-12341483.

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Abstract The Mazu belief is a type of Chinese folk belief that has become a global cultural phenomenon. Before the Second World War, Chinese immigrants built temples for Mazu in many places of Southeast Asia, including Vietnam, especially its Southern part. The region has been commonly known as the place of coexistence and multicultural exchanges between four ethnic groups, namely the Viet (Kinh), Hoa (Chinese), Khmer and Cham. Chinese immigration to Vietnam has a long history. Southern Chinese immigrants and their unique culture started arriving in the region in the late seventeenth century.

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Cushman, J. W. "The Khaw Group: Chinese Business in Early Twentieth-century Penang." Journal of Southeast Asian Studies 17, no. 1 (1986): 58–79. http://dx.doi.org/10.1017/s0022463400005208.

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Khaw Sim Bee's premature death in 1913 at the hands of an assasin, allegedly torn by jealousy over Sim Bee's advances towards his wife, marked the end of an era in the family politics of peninsular Siam. Sim Bee was the youngest son of Khaw Soo Cheang (1797–1882), a Hokkien immigrant who rose to the governorship of Ranong and founded the Khaw dynasty in Siam. Through his position as High Commissioner of Monthon Phuket, Sim Bee came to dominate the political and commercial life of the region. The man who King Vajiravudh ranked “as a personal friend who will be sincerely mourned by me as a perso

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Wang, Xinyang, Cheng Jin, Li Huang, et al. "Plant diversity and species replacement in Chinese Buddhist temples." Biodiversity Science 28, no. 6 (2020): 668–77. http://dx.doi.org/10.17520/biods.2019392.

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Lin Tsung Jyi. "A Study on the Application of Organizational Management to Temple Management." International Journal of Economics, Business and Management Research 09, no. 03 (2025): 136–41. https://doi.org/10.51505/ijebmr.2025.9309.

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Positive thinking is a source of stability and positivity in life, and traditional Chinese culture is often expressed through temples in modern society. Therefore, the present study explores the application and impact of organizational management at the temple operation level. The study found that incorporating sound organizational management mechanisms into the operation of temples can not only enhance the stability that temple activities bring to people's lives, but also contribute to overall social stability and economic development.

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Zhang, Dong Xu, Da Ping Liu, Ze Lun Cui, and Meng Xiao. "Analysis of the Present Situation of Research on Soundscape and Han-Chinese Buddhist Temples." Applied Mechanics and Materials 357-360 (August 2013): 388–91. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.388.

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In recent years the community has continued to raise awareness about the protection of historic buildings including Buddhist temples, but unfortunately the protection of the sound environment, which is an important part of the overall environment of historic buildings, is often ignored, and there is still a lack of research on the relationship between the sound environment and the traditional temples space in scholarly circles. Soundscape theory studies the sound environment from the perspective of sound, the environment and the listener, differing from traditional acoustics in considering peo

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Goh Ze Song, Shawn. "Making Space for the Gods: Ethnographic Observations of Chinese House Temples in Singapore." Religions 11, no. 7 (2020): 349. http://dx.doi.org/10.3390/rel11070349.

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Space for religious use is highly regulated in Singapore. Specific plots of land are reserved for religious groups to bid for, and create, “official” spaces of worship. However, religious practices continue to exist within “unofficial” sacred spaces, such as house temples and wayside shrines, negotiating and resisting the overt management of religion by the Singapore state. Scholars, including Vineeta Sinha and Terence Heng, demonstrate how sacrality infused into everyday secular urban spaces defies neat binaries of “sacred/profane” and “legal/illegal”, and how Chinese house temples or sintuas

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Chang, Kuei-min. "The Paradox of Exchange: Institutional Asymmetry and the Limitations of Religious United Front Work across the Taiwan Strait." China Perspectives 138 (2024): 83–92. http://dx.doi.org/10.4000/12fwe.

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This article investigates how cross-strait distinction in religious governance affects Beijing’s united front work in Taiwan’s popular religious community. Due to shared spiritual lineages, Taiwanese temples are considered especially receptive to Chinese influence. Based on fieldwork and in-depth interview data collected over the years between 2013 and 2024, this article argues that institutional asymmetry has resulted in constant challenges limiting the effectiveness of cross-strait religious united front work. First, the centralised Chinese politico-religious order has limited the agency of

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Chi-Tim, Lai. "Daoism in China Today, 1980–2002." China Quarterly 174 (June 2003): 413–27. http://dx.doi.org/10.1017/s0009443903000251.

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Drawing on Daoist Association sources, fieldwork and interviews, this article analyses some major aspects of Daoism in China today. It first presents the revival of destroyed Daoist temples, the return of liturgical activities in Daoist temples and the establishment of training classes for young Daoists. It also discusses the restoration of ordinations of Daoists at the Quanzhen monastery Baiyun guan and the Halls of Zhengyi Tianshi at Longhu shan. Based upon the National Daoist Association's statistics from 1996, there were about 20,000 “Daoist priests who live at home,” called sanju daoshi,

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Liu, Yifeng. "Sacred Resurgence: Revitalizing Buddhist Temples in Modern China." Religions 15, no. 5 (2024): 627. http://dx.doi.org/10.3390/rel15050627.

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This paper examines the construction and maintenance of Chinese Han Buddhist temples in modern China against the backdrop of societal transformation. Initially, it analyzes the profound impact of social changes since the mid-19th century on Buddhist monasteries, including political turmoil, economic development, and urbanization. Furthermore, the paper explores how temples were reconstructed and revitalized within this historical context, highlighting the monastic community’s unwavering commitment to protecting the Dharma and ensuring its enduring presence. Additionally, this paper also explor

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Zhang, Ting, and Bowen Yin. "Research on the Cultural Integration Design of Ancestral Halls in Rural Public SpaceBased on the Revitalization of Rural Culture—A Case Study of Wuzhang Village, Chongren County, Jiangxi Province." Learning & Education 9, no. 3 (2020): 80. http://dx.doi.org/10.18282/l-e.v9i3.1583.

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Ancestral temple culture has a long history and is an important part of the traditional Culture of the Chinese nation. It carries the value orientation of economy and culture of a family and a period, and is the core cultural space of traditional villages. Its function renewal and activation utilization are the practical needs for the implementation of rural revitalization strategy and the protection and development of traditional villages. However, in the process of social development, folk ancestral temples, as ceremonial buildings, have been severely suppressed, resulting in the disappearan

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Kamnoi, Jularat. "Adapting Through Belief: The Persistent Rituals of Phuket’s Jia Cai Festival." Humanities and Social Sciences 12, no. 6 (2024): 236–45. https://doi.org/10.11648/j.hss.20241206.18.

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The Jia Cai Festival, commonly known as the Phuket Vegetarian Festival, has its origins in the early 19th century when Chinese immigrants from Fujian brought their religious practices to Phuket. Initially a private religious ceremony, it has since evolved into a prominent public and globally recognized event, attracting both local and international attention. This paper critically explores the historical roots and cultural significance of the Jia Cai Festival, tracing its origins to a malaria outbreak among Chinese immigrants. In seeking divine intervention, these immigrants dedicated themselv

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Keyworth, George A. "On Bonshakuji as the Penultimate Buddhist Temple to Protect the State in Early Japanese History." Religions 13, no. 7 (2022): 641. http://dx.doi.org/10.3390/rel13070641.

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During the 740s in Japan, the emperor established Buddhist temples in nearly all the provinces, in which three Buddhist scriptures were chanted to avert natural disasters. Tōdaiji, in the recently constructed capital, was the head temple of a network of Temples of Bright Golden Light and Four Heavenly Kings to Protect the State. The principal Buddhist scripture followed in these temples was the Golden Light Sūtra, translated from Sanskrit into Chinese in Tang China at the beginning of the 8th century. This article investigates the history of an understudied example of one of these temples, cal

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Ayuningrum, Diah. "AKULTURASI BUDAYA CINA DAN ISLAM DALAM ARSITEKTUR TEMPAT IBADAH DI KOTA LASEM, JAWA TENGAH." Sabda : Jurnal Kajian Kebudayaan 12, no. 2 (2019): 122. http://dx.doi.org/10.14710/sabda.12.2.122-135.

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The Interaction of Chinese culture and Islam has been going on since four hundred years ago. Tolerance between indigenous people, Chinese, and Moslem is well preserved until now. One of them is the architectural town of Lasem and the house in China town area - a typical Chinese style house found in Lasem. Homes, places of worship like temples are also typical Chinese style also prove the occurrence of cultural acculturation in Lasem. The roof of Masid Jami Lasem is a major proof of acculturation between Islamic and Chinese culture

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Tepsing, Punya, and Thongphon Promsaka Na Sakolnakorn. "The Sino-Portuguese Architectural Identity of Chinese Descendants and Sustainable Development in Phuket, Thailand." International Journal of Sustainability in Economic, Social, and Cultural Context 9, no. 3 (2014): 1–11. http://dx.doi.org/10.18848/2325-1115/cgp/v09i03/55215.

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Makkuni, Ranjit. "A Gestural Representation of the Process of Composing Chinese Temples." IEEE Computer Graphics and Applications 7, no. 12 (1987): 45–61. http://dx.doi.org/10.1109/mcg.1987.276938.

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Dean, Kenneth. "Religion and the Chinese Diaspora in Southeast Asia." Review of Religion and Chinese Society 7, no. 2 (2020): 220–49. http://dx.doi.org/10.1163/22143955-00702005.

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Abstract This paper uses three case studies—(1) community building by Methodist Chinese in Sibu, Sarawak; (2) the construction of transnational temple networks originating in Chinese temples in Sibu; and (3) hybrid spirit medium processions in Kalimantan—to explore aspects of the role of religion within the Chinese diaspora in Southeast Asia. Analytic approaches to Chinese religion proposed by Weber and Mauss are discussed, and an argument is made in favor of following the spread of civilizational techniques into hybrid social and ritual formations.

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Cangianto, Ardian. "THE TERM OF KELENTENG IN BAHASA INDONESIA." Bambuti 4, no. 1 (2022): 57–64. http://dx.doi.org/10.53744/bambuti.v4i1.36.

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This paper aims to explain the term kelenteng in Bahasa Indonesia. The temple in this paper is intended as a place of worship for the Chinese with their classification according to their respective categories. The study was conducted using literature data and observation methods. The mention of temples is a tool for referring to non-Chinese people, especially in Java, to indicate places of worship for Chinese people in general. The mention of the term temple has exceeded its limits and is generally accepted by the Chinese community as a designation for places of worship of Chinese beliefs that

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Marshall, Alison R. "Early Chinese Migrant Religious Identities in Pre-1947 Canada." Buddhist-Christian Studies 43, no. 1 (2023): 235–46. http://dx.doi.org/10.1353/bcs.2023.a907581.

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abstract: Religion for many of Canada's earliest Chinese community was not about faith or belief in God, the Buddha, or the Goddess of Compassion (Guanyin). While the majority of Chinese migrants did not convert to Christianity or Buddhism before 1947, a very large number of them joined and became converted to Chinese nationalism (Zhongguo guomindang, aka KMT). This paper reflects on the findings of sixteen years of ethnographic and archival research to understand how sixty-two years of institutionalized racism in Canada, along with bioregionalism and the built environment, determined Chinese

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Rokib, Mohammad. "One House Two Temples: The Ambivalence of Local Chinese Buddhism in Yogyakarta, Indonesia." Kawalu: Journal of Local Culture 6, no. 1 (2019): 49. http://dx.doi.org/10.32678/kawalu.v6i1.2043.

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The Chinese community in Yogyakarta is used to culturallydivided into two groups: peranakan and totok. The peranakanwere Chinese with local roots. This group was usually influenced by local Javanese culture. Their language also oftenused Javanese language elements. Mosttotokwere Chinese immigrants and their immediate descendants who were less acculturated and more strongly oriented towards China. They spoke various Chinese dialects at home rather than speaking Indonesian. This paper observes these two Chinese communities in Yogyakarta, particularly with reference to the Gondoman district, one

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Liu, Sicong, and Xiaoqi Yang. "The Architectural Style of Ancient Buddhist Temples between China and Thailand: The Baima Temple in Luoyang, China, and the Temple of the Emerald Buddha in Krung Thep Maha Nakhon, Thailand." Communications in Humanities Research 4, no. 1 (2023): 459–64. http://dx.doi.org/10.54254/2753-7064/4/20220687.

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Baima Temple is the earliest one which was established after the time of the first introduction of Buddhism. It transforms and integrates Tianzhu Buddhist thought into Chinese traditional characteristics. It is known as ' the first ancient temple in China '. As one of Thailand's three national treasures, the Temple of the Emerald Buddha shows the unique artistic characteristics of Thailand's ancient architecture and is known as the artistic treasure of Thailand's Buddhist architecture, sculpture, and painting. Starting from the influencing factors of the two temples, this paper takes color as

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He, Zhaoquan, and Xiaorong Meng. "Ritual, Daoist Temple, and Geography: Spatial Interpretation of Wang Lingguan’s Belief." Religions 15, no. 3 (2024): 305. http://dx.doi.org/10.3390/rel15030305.

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Wang Lingguan is a significant deity in Chinese Daoist beliefs and folk worship. His belief’s formation and proliferation are rooted in specific spatial contexts. This paper introduces a spatial perspective to provide a fresh interpretation of Wang Lingguan’s belief, examining it through the lenses of ritual, temple, and geography. In Daoist rituals that bridged sacred and secular spaces, Wang Lingguan emerged as Sa Shoujian’s protector, manifesting his divine power to devotees. For the purposes of ritual simplification and spatial solidification, believers constructed Daoist Temples as emblem

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Liu, Qianyi. "Converted to Buddhism or Longing for an Idyllic Imaginary Life? Conflict and Fantasy Liberation under Employment Pressure in China." Communications in Humanities Research 10, no. 1 (2023): 279–85. http://dx.doi.org/10.54254/2753-7064/10/20231345.

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At present, there is a phenomenon of temple craze among young people in China when choosing careers. Contemporary young people do not believe in Buddhism, but they are willing to work in temples, which, to a certain extent, reflects the phenomenon that Chinese Buddhism adapts to Chinese local society and turns from secularization to localization. This article aims to analyze how Buddhism, a religion, has been localized and secularization in China through semi-structured interviews and thematic analysis based on grounded theory, starting with four themes: media, treatment, pressure and self. Th

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Hertzman, Emily. "Digital Branding in the City of a Thousand Temples." Indonesia 119, no. 1 (2025): 147–71. https://doi.org/10.1353/ind.2025.a961931.

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Abstract: Social media is transforming "out of the way" – that is, socially, geographically and economically peripheral – places by providing platforms for digital place-making. As a form of territorialisation, in which people transform space into place by giving it specific meanings, placemaking becomes extended into the digital environment through the generation and circulation of representations on social media, which contribute to specific kinds of city-branding. Through engagements with social media, urban residents are making places known to themselves and to others, assigning new meanin

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Dy, Aristotle C. "Planting Good Roots and Creating Affinities: Engaged Buddhism in the Chinese-Filipino Context." Journal of Chinese Overseas 10, no. 1 (2014): 33–60. http://dx.doi.org/10.1163/17932548-12341267.

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AbstractAfter Chinese Buddhist temples were set up in the Philippines in the 20th century, temple communities proceeded to establish schools, charity clinics, and fund other socio-cultural projects. This paper traces the basis of such works to the concept of Engaged Buddhism in its Chinese manifestation, as well as to Chinese Buddhist history, teachings and contemporary trends in Chinese voluntary organizations. The author also presents fieldwork data that explores the motivations behind socio-cultural projects, using the concepts ofplanting good roots and creating affinities; these Buddhist c

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