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Books on the topic 'Community newspapers – China – Hong Kong'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Hong Kong in Chinese history: Community and social unrest in the British Colony, 1842-1913. New York: Columbia University Press, 1993.

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2

Jiao, Allan Y. The police in Hong Kong: A contemporary view. Lanham, Md: University Press of America, 2007.

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3

Christian souls and Chinese spirits: A Hakka community in Hong Kong. Berkeley: University of Calif. Press, 1994.

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4

Sinn, Elizabeth. Power and charity: The early history of the Tung Wah Hospital, Hong Kong. Hong Kong: Oxford University Press, 1989.

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5

Centre, Comparative Education Research, ed. Building alliances: Schools, parents and communities in Hong Kong and Singapore. Hong Kong: Comparative Education Research Centre, the University of Hong Kong, 2004.

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6

Sinn, Elizabeth. Power and charity: The early history of the Tung Wah Hospital, Hong Kong. Hong Kong: Oxford University Press, 1989.

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7

Xianggang Dong hua san yuan yi bai er shi wu nian shi lue. Beijing: Zhongguo wen shi chu ban she, 1998.

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8

Ng, Wing Chung. Urbanization of Cantonese Opera. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039119.003.0003.

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This chapter details the urban shift of Cantonese opera after the turn of the century, when a new kind of troupe came into being. These were the famous Sheng Gang ban, so named because these companies (ban) performed almost exclusively in the theaters of the twin cities in South China. The first part traces the process of urbanization to two developments underlying the formation of Sheng Gang ban: the beginning of commercial theater houses in Hong Kong and Guangzhou, and the involvement of merchant capital in the theater business in the form of an opera business house ( xiban gongsi). The second half of the chapter offers a close-up analysis of these Sheng Gang troupes, from 1919 to the outbreak of the General Strike in Hong Kong in the summer of 1923. Available information, especially in daily newspaper advertisements, allows us to put together a detailed picture of these opera troupes for the first time. The records show a dynamic performance community that undertook ongoing adaptation to the urban milieu, and they enable us to appraise the major aesthetic, business, and institutional outcomes.

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9

Forrest, Ray. Cohesion and Community in Contemporary Hong Kong. Routledge, 2008.

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10

Tsai, Jung-Fang. Hong Kong in Chinese History: Community and Social Unrest in the British Colony, 1842-1913. Columbia University Press, 1993.

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11

Hong Kong in Chinese History: Community and Social Unrest in the British Colony, 1842-1913. Columbia University Press, 1995.

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12

Tsai, Jung-Fang. Hong Kong in Chinese History: Community and Social Unrest in the British Colony, 1842-1913. Columbia University Press, 1993.

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13

Ku, Agnes S. M., 1965- and Pun Ngai 1970-, eds. Remaking citizenship in Hong Kong: Community, nation, and the global city. London: Routledge, 2004.

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14

Ku, Agnes S. Remaking Citizenship in Hong Kong: Community, Nation and the Global City (Asia's Transformations). Routledge, 2004.

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15

Ku, Agnes S. Remaking Citizenship in Hong Kong: Community, Nation and the Global City (Asia's Transformations). Routledge, 2004.

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16

Jiao, Allan Y. The Police in Hong Kong: A Contemporary View. University Press of America, 2006.

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17

Border Crossing in Greater China: Production, Community and Identity. Taylor & Francis Group, 2014.

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18

Wang, Jenn-Hwan. Border Crossing in Greater China: Production, Community and Identity. Taylor & Francis Group, 2017.

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19

Wong, Yuk-Lin Renita. In-between nationanlism [sic] and colonialism: Constructing Hong Kong-Chinese identities in the development of China. 1999.

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20

Wong, Sam. Exploring 'Unseen' Social Capital in Community Participation: Everyday Lives of Poor Mainland Chinese Migrants in Hong Kong. Amsterdam University Press, 2007.

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21

Manzon, Maria. Building Alliances: Schools, Parents And Communities in Hong Kong And Singapore And China (Cerc Monograph). Hong Kong University Press, 2005.

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22

Wo yu Da gong bao. Shanghai Shi: Fu dan da xue chu ban she, 2002.

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23

Exploring 'Unseen' Social Capital in Community Participation: Everyday Lives of Poor Mainland Chinese Migrants in Hong Kong (ICAS Publications Series). Amsterdam University Press, 2008.

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24

"Da gong bao yi bai zhou nian bao qing cong shu" bian wei hui., ed. Da gong bao yi bai nian xin wen an li xuan. Shanghai: Fu dan da xue chu ban she, 2002.

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25

"Da gong bao yi bai zhou nian bao qing cong shu" bian wei hui., ed. Da gong bao yi bai nian tou tiao xin wen xuan. Shanghai: Fu dan da xue chu ban she, 2002.

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26

Cheung, Siu Keung. Gender and Community under British Colonialism: Emotion, Struggle and Politics in a Chinese Village. Taylor & Francis Group, 2012.

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27

Gender and Community Under British Colonialism: Emotion, Struggle and Politics in a Chinese Village (East Asia). Routledge, 2006.

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28

Kulessa, Manfred. The Newly Industrializing Economies of Asia: Prospects of Co-Operation (Europe-Asia-Pacific Studies in Economy and Technology). Springer-Verlag, 1990.

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29

Kulessa, Manfred, K. Kaiser, H. H. L\xf6hr, and H. Vieten. The Newly Industrializing Economies of Asia: Prospects of Co-operation. Springer, 2012.

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30

Ng, Wing Chung. The State, Public Order, and Local Theater in South China. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039119.003.0006.

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This chapter explores the theater as a site of chaos and unruly behavior, and examines the role of the state in managing the Cantonese opera theater as a public space. It considers the many scars of physical violence borne by the opera community, some inflicted from the outside, and others occasioned by eruptions of factionalism. The division from within became chronic especially in the mid-1920s when politics in Guangzhou took a radical turn. This development was no small irony in an age of state-building when different government authorities—including the British in colonial Hong Kong, the successive warlord regimes in control of South China, and the Chinese Nationalist government after 1927—all, to various degrees, sought to police the theater and assert control in the interest of mobilization, discipline, and order.

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31

Wickeri, Philip, and Paul Kwong. Sheng Kung Hui. Edited by Mark Chapman, Sathianathan Clarke, and Martyn Percy. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199218561.013.20.

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This chapter introduces contextualization in the Hong Kong Sheng Kung Hui (Anglican Church) and its significance for Hong Kong and Macau and for the Anglican communion. We seek to be heuristic and probing, not definitive or comprehensive. After a description of the Hong Kong context and a brief survey of the history of the church, the chapter considers some key areas of concern: the contextualization of theology and liturgy and the decision to compile a new Book of Common Prayer, the church’s mission in social welfare and education; work in the Macau Missionary Area; and deepening relationships with the church in mainland China. The contextualization of Anglicanism in Hong Kong and Macau, may be seen as an issue of ‘identity-in-community’, which means that we need to learn to embrace not exclude one another in life together. As ‘Hongkongese’ Christians living together in a globalized metropolis, we need to affirm both the multiplicity and the hybridity of our identities.

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32

Chen, Katherine H. Y. Ideologies of Language Standardization. Edited by James W. Tollefson and Miguel Pérez-Milans. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190458898.013.22.

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Virtually all Hong Kong Cantonese speakers know of 懶音 (“lazy pronunciation”), which refers to the colloquial pronunciation of Cantonese that differs from prescribed dictionary pronunciation. Speakers of the colloquial variety are essentialized as “lazy” and said to be responsible for “destroying Chinese culture.” These language ideologies about the aesthetics and cultural qualities of Cantonese are part of a process of differentiation associated with the renegotiation of local Hong Kong identity in the period of political change around the handover of Hong Kong from Britain to China in 1997. Thus the standardization of Cantonese is at the center of social, cultural, and political negotiation with regard to community boundaries and identities. The changes in Hong Kong’s political sovereignty, from its position as a Chinese Qing dynasty–ruled rural island, to a British crown colony, and then to a Special Administrative Region of the People’s Republic of China, make a unique and interesting study for language standardization processes and shifts in language ideologies.

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33

Fitzgerald, John, and Hon-ming Yip, eds. Chinese Diaspora Charity and the Cantonese Pacific, 1850-1949. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528264.001.0001.

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Charity is common to diaspora communities the world over, from Armenian diaspora networks to Zimbabwean ones, but the forms charitable activity takes vary across communities and sites of settlement. What was distinctive about Chinese diaspora charity? This volume explores the history of charity among overseas Chinese during the century from 1850 to 1949 with a particular focus on the Cantonese "Gold Rush" communities of the Pacific rim, a loosely integrated network of émigrés from Cantonese-speaking counties in Guangdong Province, centering on colonial Hong Kong where people lived, worked and moved among English-speaking settler societies of North America and Oceania. The Cantonese Pacific was distinguished from fabled Nanyang communities of Southeast Asia in a number of ways and the forms their charity assumed were equally distinctive. In addition to traditional functions, charity served as a medium of cross-cultural negotiation with dominant Anglo-settler societies of the Pacific. Community leaders worked through civic associations to pioneer new models of public charity to demand recognition of Chinese immigrants as equal citizens in their host societies. Their charitable innovations were shaped by their host societies in turn, exemplified by women's role in charitable activities from the early decades of the 20^th century. By focusing on charitable practices in the Cantonese diaspora over a century of trans-Pacific migration, this collection sheds new light on the history of charity in the Chinese diaspora, including institutional innovations not apparent within China itself, and on the place of the Chinese diaspora in the wider history of charity and philanthropy.

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