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Journal articles on the topic 'Geomancy'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 June 2025

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1

Palazzo, Alessandro. "Dibattiti filosofici e scientifici sulla geomanzia nel medioevo latino." Trans/Form/Ação 42, spe (2019): 31–56. http://dx.doi.org/10.1590/0101-3173.2019.v42esp.03.p31.

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Abstract: Geomancy, a divinatory discipline imported from the Arab world, flourished in the Latin Middle Ages. In the attempt to explain the popularity of geomancy, translators and authors of geomantic writings, philosophers, theologians, and other scholars addressed such issues as its validity, its philosophical implications, and the worldview it presupposed. This paper explores this debate, delineating the epistemological status of geomancy in relation to astrology. The problem of the scientificity of geomacy will be discussed with regard to the celestial influences on the sublunary world. In addition, the different roles played by both the geomancer and the consultant (quaerens) are examined. Attention will be paid to the concept of intentio, which implies a psychological analysis peculiar to geomancy. Geomancy is also characterized by ritual elements such as both preliminary prescriptions and invocations of God, meaning that it is not an ordinary divinatory technique, but a form of wisdom revealed only to experienced and upright geomancers, who can thus obtain knowledge of future events and hidden things. From this analysis emerges the complex nature of geomancy, whose original Arabic version had a prominent religious character and a close, albeit ambiguous, link with Islamic prophecy.

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2

Deng, Zhi Ping, and Ping Hua Yi. "Enlightenment of Modern Architecture Design from Geomancy." Advanced Materials Research 368-373 (October 2011): 3761–64. http://dx.doi.org/10.4028/www.scientific.net/amr.368-373.3761.

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The implication of geomancy is illustrated and the influence of architecture site-choosing, exposure, pattern, and architecture surrounding in the geomancy theory on modern architecture design is analyzed in this paper. Modern architecture is the inheritance and creation on the ancient geomancy.

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3

Melvin-Koushki, Matthew. "Astrology, Lettrism, Geomancy." Medieval History Journal 19, no. 1 (2016): 142–50. http://dx.doi.org/10.1177/0971945815626316.

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4

Tapp, Nicholas. "Geomancy and development." Ethnos 53, no. 3-4 (1988): 228–38. http://dx.doi.org/10.1080/00141844.1988.9981371.

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5

Kang, Min Soo. "Kyongbok Palace: History, Controvery, Geomancy." Manoa 11, no. 2 (1999): 23–39. http://dx.doi.org/10.1353/man.1999.0035.

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6

Proudfoot, Peter R. "Geomancy in Modern Architectural Theory." Architectural Science Review 37, no. 2 (1994): 81–91. http://dx.doi.org/10.1080/00038628.1994.9696766.

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7

Yoon, Hong-key. "Chinese geomancy and traditional urban design." Journal of Urban Design 22, no. 6 (2017): 735–37. http://dx.doi.org/10.1080/13574809.2017.1376556.

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8

Yoon, Hong-key. "Witnessing the Evolution of a Geomancy Tale from a Classic Geomancy Doctrine to a Popular Folktale." Society Of Korean Literature 46 (November 30, 2022): 111–36. http://dx.doi.org/10.52723/jkl.46.111.

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9

Tsu, Timothy. "Geomancy and the Environment in Premodern Taiwan." Asian Folklore Studies 56, no. 1 (1997): 65. http://dx.doi.org/10.2307/1178788.

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10

Nemeth, David J. "P'ungsu: A Study of Geomancy in Korea." AAG Review of Books 6, no. 3 (2018): 160–62. http://dx.doi.org/10.1080/2325548x.2018.1471929.

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11

Du, Lang, Yue Sheng, and Jianing Wang. "Site selection of ecological buildings from the perspective of Chinese geomantic omen." E3S Web of Conferences 308 (2021): 02023. http://dx.doi.org/10.1051/e3sconf/202130802023.

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Geomantic theory is a natural science integrating geophysics, hydrogeology, astrology, meteorology, environmental landscape science, architecture, ecology, and human life information science. Its purpose is to carefully examine and understand the natural environment, to use and transform the nature, to create a good living environment, to win the best time, place, and people, to achieve the perfect realm of the unity of nature and man. In today’s rapid economic development and social progress, how to effectively combine architectural geomantic omen with contemporary architectural design is the concrete embodiment of modern geomantic omen culture keeping pace with The Times, and is also an important subject faced by Chinese traditional culture to benefit contemporary people and promote economic development. This paper combines Chinese geomantic omen with modern architecture and discusses the site selection of modern architecture under the guidance of geomantic omen based on the current ecological environment construction. This paper studies the site selection of ecological buildings under the guidance of geomantic omen, which provides a new idea for the application of ancient geomantic omen in the future site selection of buildings. To treat Chinese geomantic culture correctly, Chinese architecture, as the carrier of Chinese culture, should inherit critically, explore its scientific essence, and use the past for the present or use it with a little modification. This paper attempts to learn from the traditional Chinese geomantic concepts, such as wind, air, sunshine, water, and so on, and apply them to the current ecological building site selection. According to the natural environment analysis, starting from the current actual environment, applying ancient geomantic in modern construction site, adjust measures to local conditions, such as mountain gives a new meaning, while retaining the maximum illumination area, environment, plant more traditional geomantic meaning, create more appropriate, good living environment, also accord with the demand of the national ecological construction. In this paper, the attitude of advancing with The Times to look at geomancy, let geomancy theory towards the direction of the development of the real society, which is the contemporary people to study geomancy, promote geomancy theory, use geomantic omen for the benefit of modern architecture of the main task.

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12

王育洁. "Research on the Specific Application of Ming and Qing Feng Shui Knowledge in the Villages of Ryukyu." 人文与社会科学学刊 1, no. 2 (2025): 299–306. https://doi.org/10.70693/rwsk.v1i2.565.

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The history of friendly exchanges between China and Ryukyu dates back a long time. The tributary relationship between the Ming and Qing dynasties and Ryukyu lasted for 500 years, and Chinese Feng Shui culture had a profound influence on the Ryukyu Kingdom (now the Okinawa region of Japan). By investigating "The Feng Shui Records of Hokubokuzan," one of the village Feng Shui documents of the Ryukyu Kingdom, two major specific measures were summarized for Feng Shui inspection: one is the adjustment of the external environment of residences, such as mountains, water, and roads; the other is the adjustment of the internal structure of residences, similar to home Feng Shui, such as stoves, toilets, and wells. On this basis, by exploring the specific measures and theories of Feng Shui inspection in the book, the influence of Chinese geomancy culture on Ryukyu villages is analyzed, providing a reference for explaining the extraterritorial survival of Chinese geomancy culture.

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13

Kalland, Arne. "Geomancy and Town Planning in a Japanese Community." Ethnology 35, no. 1 (1996): 17. http://dx.doi.org/10.2307/3774022.

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14

김숙이. "Vitality and Geomancy in the Poetry of Baekseok." Journal of North-east Asian Cultures 1, no. 18 (2009): 125–41. http://dx.doi.org/10.17949/jneac.1.18.200903.007.

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15

Jacobs, Karen. "Theorising the new geomancy: the case of HAARP." Culture, Theory and Critique 58, no. 4 (2017): 330–56. http://dx.doi.org/10.1080/14735784.2017.1357479.

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16

Melvin-Koushki, Matthew. ":Geomancy and Other Forms of Divination." Speculum 98, no. 4 (2023): 1296–98. http://dx.doi.org/10.1086/727112.

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17

Yu, Gege, Haoge Gan, and Yongqin Guo. "Location and Fortune: An Exploration of the Buddhism and Daoism Roles of Geomancy in the Song Dynasty." Religions 14, no. 7 (2023): 859. http://dx.doi.org/10.3390/rel14070859.

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The Song dynasty (960–1279) was the peak of fengshui development in China. During this period, fengshui books proliferated, and geomantic techniques spread rapidly. Thus, the population was generally inclined to consider the influence of architecture on the fate of individuals or families from a fengshui perspective. In addition to writing books on fengshui, many Buddhist monks and Daoist masters also practiced the location selection and spatial planning of Buddhist and Daoist temples, houses, and tombs. This paper first collates the fengshui books written by Buddhist monks and Daoists during the Song dynasty and then analyzes their spatial planning concepts according to the geomancy theory. Secondly, taking into account specific cases of Buddhist and Daoist temples, garden buildings, and residential tombs, it elaborates on the reasons and purposes behind the Buddhist monks’ and Daoists’ use of the geomancy theory. Lastly, the changes in the function of site selection in the urban landscape reflect the interaction between Buddhism, Daoism, and fengshui during the Song dynasty. An awareness of the historical origins of religious tradition is helpful in our understanding of fengshui architectural heritage in general.

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18

Yoon, Hong-key. "What Kind of Site Selection Theory is Geomancy (P’ungsu)?" Association of Korean Cultural and Historical Geographers 30, no. 3 (2018): 108–12. http://dx.doi.org/10.29349/jchg.2018.30.3.108.

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19

Yoon, Hong-key. "Concepts of humanity and nature in Korean geomancy tales." Society Of Korean Literature 40 (November 30, 2019): 93–112. http://dx.doi.org/10.52723/jkl.40.093.

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20

Harms, E. "Neo-Geomancy and Real Estate Fever in Postreform Vietnam." positions: asia critique 20, no. 2 (2012): 405–34. http://dx.doi.org/10.1215/10679847-1538470.

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21

Srba, Ondřej. "Frame Narratives Concerning the Chinese Origin of Divination and Geomancy in Mongolian Manuscript Texts." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 3 (2021): 431–82. http://dx.doi.org/10.1556/062.2021.00141.

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This paper introduces three Mongolian texts of various genres linked together by their frame narratives which all refer to Mongolian notions regarding the Chinese origin of divination, geomancy and related rituals. The frame narratives represent a rare component of Mongolian texts of these genres. The texts are published in transcription, with a translation, and compared to the corresponding textual tradition as well as to wider cultural context illustrated by instances from oral tradition.

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22

NEMETH, DAVID J. "A Cross-Cultural Cosmographic Interpretation of Some Korean Geomancy Maps." Cartographica: The International Journal for Geographic Information and Geovisualization 30, no. 1 (1993): 85–97. http://dx.doi.org/10.3138/v684-j123-3270-4607.

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23

Oh Sang-Hak. "The Recognition of Geomancy by Intellectuals during the Joseon Period." Review of Korean Studies 13, no. 1 (2010): 121–47. http://dx.doi.org/10.25024/review.2010.13.1.005.

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24

Low, Sui Pheng, Shang Gao, and Jun Kai Ang. "Influence of Chinese geomancy on facilities operations and maintenance (FOM)." Facilities 36, no. 5/6 (2018): 308–25. http://dx.doi.org/10.1108/f-03-2017-0026.

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25

Ren, Qing Guo, and Yin Bai. "Positive Effect of Traditional Culture on the Sustainable Development of Indoor Environment." Applied Mechanics and Materials 361-363 (August 2013): 451–54. http://dx.doi.org/10.4028/www.scientific.net/amm.361-363.451.

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On the one hand, traditional culture plays a very important role in the creation of indoor environment nowadays. On the other hand, the sustainable development of the indoor environment makes the traditional culture to have the vitality again. Diverse and healthy indoor environments can be developed by learning from traditional culture. Traditional thinking and elements and Feng Shui (geomancy) concept subtly permeates modern interior design and makes the indoor environment healthier, more interesting and more vitality.

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26

Wen, Liang, Zhidong Li, and Xiumei Guo. "Exploring Chinese Feng Shui Culture for Achieving Sustainability." International Journal of Information Systems and Social Change 12, no. 3 (2021): 15–26. http://dx.doi.org/10.4018/ijissc.2021070102.

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This paper explores the origin, concept, and basic content of Chinese Feng Shui (geomancy) and makes a comparison with sustainable development principles to explore similarities and differences in philosophic thinking from environmental, social, and economic perspectives. It also attempts to acquire inspiration from Feng Shui for achieving ecological balance and harmony between humans and nature. The long history of the Chinese Feng Shui culture has important implications for extending the contemporary sustainable development theory, and this study argues that it can inform policy aimed at achieving sustainability in a more harmonious way.

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27

Morgan, Carole. "T’ang Geomancy: The Wu-hsing (“Five Names”) Theory and Its Legacy." Tang Studies 8, no. 1 (1990): 45–76. http://dx.doi.org/10.1353/tan.1990.0003.

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28

Morgan, Carole. "Tang Geomancy: The Wu-hsing (“Five Names”) Theory and Its Legacy." Tang Studies 1990, no. 8-9 (1990): 45–76. http://dx.doi.org/10.1179/073750390787970783.

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29

Sui Pheng, Low, Deng Xiaopeng, and Quek Li Ting. "Assimilating total building performance mandates with Chinese geomancy principles and scenarios." Facilities 30, no. 13/14 (2012): 558–89. http://dx.doi.org/10.1108/02632771211270568.

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30

Han, Ri-Hye. "Graveyard geomancy in Korea under Japanese rule – Focusing on the 1930s." Contemporary Japan 32, no. 1 (2020): 25–42. http://dx.doi.org/10.1080/18692729.2020.1716143.

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31

Kalland, Arne. "Houses, People and Good Fortune: Geomancy and Vernacular Architecture in Japan." Worldviews: Global Religions, Culture, and Ecology 3, no. 1 (1999): 33–50. http://dx.doi.org/10.1163/156853599x00036.

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AbstractThe paper seeks to analyse Japanese vernacular architecture in terms of geomancy. There is a widely held belief that the orientation and shape of the house, as well as the location of the various rooms and objects (e.g. altars, water basins, stoves) therein, have profound impact on the wellbeing of its residents. The main features of the geomantic compass are outlined, and it is argued that the northwest-southeast and northeast-southwest axes are of particular importance. Whereas the former is seen as representing wealth and the continuity of the household, the latter represents danger and the threats that face the household due to its reliance on other households for in-marrying 'strangers' (i.e. women).

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32

Ye, Ming Hui, Ze Hua Liu, and Xiang Wu Meng. "The Study about Geomancy Art in Su Prince Tomb of Ming Dynasty." Applied Mechanics and Materials 641-642 (September 2014): 506–9. http://dx.doi.org/10.4028/www.scientific.net/amm.641-642.506.

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The location of Su prince tomb of Ming dynasty followed the geomantic site selection principle in ancient times. The tombs which were surrounded with mountains and the water formed the environment of hiding the wind and gathering the water. Through to the geomantic pattern's research and the discussion of Su prince tomb geomantic site selection, this article proposed that the thought of coordinated with nature and the idea of ecological and sustainable development.

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33

Jang, Jiyeon. "Korean Geomancy from the Tenth through the Twentieth Centuries: Changes and Continuities." Seoul Journal of Korean Studies 30, no. 2 (2017): 101–29. http://dx.doi.org/10.1353/seo.2017.0006.

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34

Cant, Garth. "The culture of fengshui in Korea: An exploration of East Asian geomancy." New Zealand Geographer 64, no. 1 (2008): 82–83. http://dx.doi.org/10.1111/j.1745-7939.2008.131_4.x.

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35

Braswell-Means, Laurel. "The Popular Art of Geomancy in the Medieval West and Contemporary Asia." Journal of Popular Culture 23, no. 4 (1990): 131–43. http://dx.doi.org/10.1111/j.0022-3840.1990.2304_131.x.

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36

Loewe, Michael. "The Term K'an-yü and the Choice of the Moment." Early China 9, no. 1 (1985): 204–17. http://dx.doi.org/10.1017/s0362502800006362.

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The term k'an-yü, which is seen in various texts from the Huai-nan-tzu (completed by 139 B.C.) onwards, has been subject to various attempts at explanation, and it is possible that its original meaning may have become forgotten at a comparatively early stage. It will be noted below that fromnthe third or fourth century commentators were explaining k'an-yü as referring to heaven and earth, but apparently without a clear comprehension of the term. In much more recent times, k'an-yü-chia has been used as a synonym for feng-shui-chia, meaning, specifically, experts in geomancy whose aim lay in ensuring that a site on earth would be auspicious, either for occupation or for burial.

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37

Piazzoni, Francesca. "Feng Shui and the city: the public and private spaces of Chinese geomancy." Journal of Urban Design 27, no. 1 (2021): 157–59. http://dx.doi.org/10.1080/13574809.2021.1993004.

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38

Yin, Congjian, and Jun Shan. "Reverse Geomancy: The Spatial Patterns Between Jimei Ancestral Halls and Their Surrounding Environment." Buildings 15, no. 5 (2025): 800. https://doi.org/10.3390/buildings15050800.

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This study explores the distribution patterns of ancestral hall architecture and surrounding spatial elements in the Jimei area of Xiamen, China. As the core buildings of traditional villages in Southern Fujian, ancestral halls are deeply influenced by Feng Shui theories in their angular spatial layout. This research collected data on 45 ancestral halls and their surrounding elements, such as ponds, trees, plazas, and performance stages, using a classification approach based on Feng Shui theory to analyze the spatial distribution patterns, combined with DBSCAN and HDBSCAN clustering algorithms. This study found that certain elements were not significant, as mathematical analysis and clustering failed to reveal clear patterns. However, elements like ponds, trees, and performance stages showed strong correlations with orientation, with a Coefficient of Variation (CV) greater than 1 and clustering results displaying distinct angular patterns. Additionally, spatial distribution features such as building orientation were significantly associated with traditional Feng Shui principles (validated by a “shift half-division” irregularity ratio > 1). This study further demonstrated that within the cultural context of southern Fujian, these mathematical findings could be explained by Feng Shui theories or practical conditions.

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39

Bruun, Ole. "Hong-key Yoon, ed. P’ungsu: A Study of Geomancy in Korea. SUNY Press, 2018." Journal of Asian Humanities at Kyushu University 4 (March 2019): 85–87. http://dx.doi.org/10.5109/2231583.

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40

Ganhun Ahn. "Pung Su(Fengshui: Geomancy) and Environmental Culture(II) - Focused on Paecheol(Compass card) Theory -." Environmental Philosophy ll, no. 14 (2012): 93–118. http://dx.doi.org/10.35146/jecoph.2012..14.004.

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41

Johnson, Norris Brock. "Geomancy, sacred geometry, and the idea of a garden: Tenryu-ji temple, Kyoto, Japan." Journal of Garden History 9, no. 1 (1989): 1–19. http://dx.doi.org/10.1080/01445170.1989.10410724.

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42

Lee, John S. "Sylvan Anxieties and the Making of Landscapes in Early Modern Korea." Environment and History 28, no. 3 (2022): 415–33. http://dx.doi.org/10.3197/096734022x16551974226081.

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Using sources and contexts from early modern Korea, this article analyses how sylvan landscapes produced - and were produced by - the anxieties of forest administrators and rustic literati. First, through an examination of government records from the fifteenth century, this article argues that perceived threats to pine forests were critical to administrative expansion and the making of Korean landscapes. Recurrent anxieties about deforestation became embodied in the conservation of a single conifer, in turn producing the pine-dominant landscapes that are the lasting legacy of Chosn state forestry. Second, this article examines treatises of literati from the seventeenth to early nineteenth centuries to uncover how elite anxieties became embodied in the local management of sylvan landscapes. The East Asian practice of geomancy became a crucial tool of environmental modification for local elites facing socio-political change and diminishing power.

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43

Liu, Qi, Huagang Yang, and Yiwei Zhang. "Re-criticism of Geomantic Omen in Modern Design from the Perspective of Data Analysis." ITM Web of Conferences 25 (2019): 03004. http://dx.doi.org/10.1051/itmconf/20192503004.

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Geomantic omen is both strange and familiar to the contemporary people. It is not only a part of the traditional Chinese culture, but also contains the contradictions and disputes in Chinese long history of thought, practice and theory. This article is based on the context of modern design, discuss the reason of the Geomantic omen cannot be the key factors of modern design from three perspectives, including research trend, discipline development, practice creation. Through the summary of data, typical cases, and geomantic theory, it is believed that modern geomantic research should be based on rational evaluation and theoretical research. Except that, geomancy can be study not only by using modern science and technology, but also through transcending the ideological level. Finally, the idea of the future development of geomantic is set up for the re-thinking and re-exploration of the contemporary research.

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44

Bruun, Ole. "The Culture of Fengshui in Korea: An Exploration of East Asian Geomancy (review)." Journal of Korean Religions 2, no. 1 (2011): 107–9. http://dx.doi.org/10.1353/jkr.2011.0007.

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45

Nemeth, David. "The Culture of Fengshui In Korea: An Exploration of East Asian Geomancy. By Hong–key Yoon." Geographical Review 101, no. 4 (2011): 610–14. http://dx.doi.org/10.1111/j.1931-0846.2011.00124.x.

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46

Melvin-Koushki, Matthew. "In Defense of Geomancy: Šaraf al-Dīn Yazdī Rebuts Ibn Ḫaldūn’s Critique of the Occult Sciences". Arabica 64, № 3-4 (2017): 346–403. http://dx.doi.org/10.1163/15700585-12341457.

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Abstract The late 8th/14th century saw a renaissance of high occultism throughout Islamdom—a development alarming to puritan scholars. This includes Ibn Ḫaldūn (d. 808/1406), whose anti-occultist position in the Muqaddima is often assumed to be an example of his visionary empiricism; yet his goal is simply the recategorization of all occult sciences under the twin rubrics of magic and divination, and his veto persuades more on religious and social grounds than natural-scientific. Restoring the historian’s argument to its original state of debate with the burgeoning occultist movement associated with the Mamluk sultan Barqūq’s (r. 784/1382-791/1389 and 792/1390-801/1399) court reveals it to be not forward-thinking but rather conservative, fideist and indeed reactionary, as such closely allied with Ibn Qayyim al-Ǧawziyya’s (d. 751/1350) puritanical project in particular; and in any event, the eager patronage and pursuit of the occult sciences by early modern ruling and scholarly elites suggests that his appeal could only fall on deaf ears. That it also flatly opposed the forms of millennial sovereignty that would define the post-Mongol era was equally disqualifying. I here take Šaraf al‑Dīn ʿAlī Yazdī (d. 858/1454), Ibn Ḫaldūn’s younger colleague and fellow resident in Cairo, as his sparring partner from the opposing camp: the Timurid historian was a card-carrying occultist and member of the Iḫwān al-Ṣafāʾ network of neopythagorean-neoplatonic-monist thinkers then gaining prominence from India to Anatolia via Egypt. I further take geomancy (ʿilm al-raml) as a test case, since Yazdī wrote a tract in defense of the popular divinatory science that directly rebuts Ibn Ḫaldūn’s arguments in the Muqaddima. To set the stage for their debate, I briefly introduce contemporary geomantic theory and practice, then discuss Ibn Ḫaldūn’s and Yazdī’s respective theories of occultism with a view toward establishing points of agreement and disagreement; I also append a translation of Yazdī’s tract as a basis for this comparison.

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47

Kang, Peter. "China’s Island Frontier: Geographical Ideas on the Continent-based Nationalist Narratives on Taiwan." Island Studies Journal 6, no. 1 (2011): 29–44. http://dx.doi.org/10.24043/isj.250.

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This paper explores how nationalist narratives from Taiwan grappled with incorporating their ‘island frontier’ into conceptions of a Chinese unitary state. In the post World War II era, after the Chinese Nationalist government-in-exile re-established itself on the island of Taiwan, US-dominated scholarship strategically framed Taiwan as a convenient substitute for the study of China. This framing went hand in hand with the re-sinicization project on the island vigorously pursued by the Nationalists after they took control over the island after the collapse of the Japanese Empire. The Nationalist agenda emphasized the historical connection between the island and mainland China in order to politically create an imagined, and imagining, national community across the Strait. This paper critically investigates how continent-based nationalist narratives have sought to incorporate offshore islands into their unitary framework. It does so by deploying the concepts of geobody, geomancy, geochronology, geosymmetrical analogies, and regional demarcation to explore the geographical ideas on the construction of the postwar national imaginary.

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48

CHUNG, STEPHANIE PO-YIN. "The Transformation of an Overseas Chinese Family—Three Generations of the Eu Tong Sen Family, 1822–1941." Modern Asian Studies 39, no. 3 (2005): 599–630. http://dx.doi.org/10.1017/s0026749x05001873.

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Architecture can be viewed as a reflection of value placed on life. In colonial Hong Kong, a distinctive Gothic-style castle, Euston, was built by tycoon Eu Tong Sen (1877–1941) as his family's grand residence. Eu was a prominent figure in South China and Southeast Asia and remains a local legend decades after his death. Eu's castle, being built in 1928 and demolished in the 1980s, was and still is one of the most recognizable monuments in the region. Although Eu did not leave behind any autobiography or memoirs, the monumental castle can be regarded as a symbolic manifestation of his life story. The design of the castle is of mixed ancestry—it is a reconciliation of traditional Chinese design based on feng shui (Chinese geomancy) with European architectural elements. The fusion of East-West architectural building elements, as symbolized by the Eu castle, was a significant achievement symbolizing general social and cultural changes spanning more than a century.

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Nofri Fahrozi, Muhamad. "Konsep Feng Sui pada Tata Ruang Hunian Komunitas Cina Hakka di Kelurahan Lumut, Kecamatan Belinyu, Kabupaten Bangka." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 10, no. 1 (2021): 119–36. http://dx.doi.org/10.24164/pw.v10i1.401.

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This article discusses the early settlement of Chinese Hakka communities in the context of the colonial mining industry both micro, meso and macro in the Chinese community living in Lumut village, Belinyu district, Bangka region, in Bangka Province Belitung. The problem to be solved was about the patterns in the old houses in Lumut village, and various possibilities of indications of the concept of Chinese geomancy applied in the pattern of the three hamlets in the village of Lumut. This study uses reason for thinking from views on landscapes in the understanding of post-processual flows. In this understanding, there was a concept of "taskscape" proposed by Ingold, which essentially is the concept which underlies the various uniqueness of living space inhabited by humans. The results showed that the concept of Fengshui which was seemed to have been lost in fact was not abandoned but rather it changed. The change in the way of this community is to interpret the source of energy ch'i as their main goal in implementing the concept of Fengshui.

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Chen, Xue Jie. "Modern Environmental Design of Feng-Shui Culture Ecological Analysis." Applied Mechanics and Materials 361-363 (August 2013): 519–24. http://dx.doi.org/10.4028/www.scientific.net/amm.361-363.519.

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Chinese geomancy Fengshui was the fundamental basis, norm and guiding ideology for site selection of environment, planning, design and building of a residence. Its effect scope showed a homology and similarity with the building goal and environment design. Long-term since, someone put feng shui as a kind of feudal superstition, and give the negate, others believe the praise highly of feng shui, vehemently. However feng shui as a kind of culture, historically have been enmities, which inevitably contains a some reasonable factors. Based on this, the author tries to from scientific point of view, make use of ecology theory to explore the Fengshui cultures scientific, hoping to reveal its rationality, and acquire the correct understanding of Fengshui culture. In this way, the paper attempts to establish an environment designparadigm with Chinese characteristics, which can guide the design of environmental art.This paper uses the ecological system theory in the residential Fengshui on to homestead,explores the external environment and reveals the existing in the residential Fengshui cultures scientific, thereby,we can correctly put forward reasonable views on the residential Fengshui culture.

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