Academic literature on the topic 'Jiulong Le shan tang'
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Journal articles on the topic "Jiulong Le shan tang"
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HSIEH, C. Y., and K. CHANG. "GEOLOGY OF TANG SHAN & ITS VICINITY, NANKING." Bulletin of the Geological Society of China 7, no. 2 (May 29, 2009): 157–74. http://dx.doi.org/10.1111/j.1755-6724.1928.mp7002003.x.
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Snyder, Gary. "Reflections on My Translations of the Tang Poet Han-shan." Manoa 12, no. 1 (2000): 137–39. http://dx.doi.org/10.1353/man.2000.0031.
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Bumbacher, Stephan Peter. "On Pre-Tang Daoist Monastic Establishments at Mao Shan, According toDaoxue zhuan." Journal of Chinese Religions 28, no. 1 (January 2000): 145–60. http://dx.doi.org/10.1179/073776900805306612.
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Demerjian, Peter. "How do lenders monitor? A discussion of Shan, Tang, and Winton (2019)." Journal of Accounting and Economics 68, no. 2-3 (November 2019): 101245. http://dx.doi.org/10.1016/j.jacceco.2019.101245.
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Wang, Qi Ming, Ke Jian Ma, Zhi Hua Chen, and Tao Sun. "A Building System Called RC Grid Framed-Tube with Gypsum Wall." Advanced Materials Research 382 (November 2011): 233–36. http://dx.doi.org/10.4028/www.scientific.net/amr.382.233.
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A new building system, which is called concrete grid framed tube with gypsum wall, is introduced in this paper. On the basis of an actual office building in Tang Shan city using this new system, the mechanical characteristics, economy and technology target are studied. The result indicates that: this new building system has good seismic behavior and high economic benefit and it is worth further study and further application.
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Jing-Ming, Wang, and Joe J. Litehiser. "The Distribution of Earthquake Damage to Underground Facilities during the 1976 Tang-Shan Earthquake." Earthquake Spectra 1, no. 4 (August 1985): 741–57. http://dx.doi.org/10.1193/1.1585291.
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This paper, through description and analysis of the performance of underground facilities during the magnitude 7.8 Tang-Shan earthquake of 1976, indicates that, in the area of strong surface shaking, damage to underground facilities decreases exponentially with depth to 500 m (1640 ft). Below this depth, damage remains constant. In addition, the rate of reduction of earthquake shaking away from the source fault is greater in the subsurface than on the surface.
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Wang, Ying, Xin Li, and Ming Chang Li. "Research of the Artificial Island Construction Impact on Marine Deposit Dynamic Environment." Applied Mechanics and Materials 405-408 (September 2013): 1431–36. http://dx.doi.org/10.4028/www.scientific.net/amm.405-408.1431.
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The article analyses and predicts the hydrodynamic feature of Tang Shan bay on the basis of Ecomsed model, thus the calculation accuracy is improved. And then it predicts erosion-deposition characteristics of the study sea area.The paper assesses the influence of the artificial island construction in aspects of hydrodynamic and erosion-deposition environment. Research shows that the sea area in the north of the artificial island is deposition area because of sand excavation and the water inside is slightly deposit.
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Kraushaar, Frank. "Translating personality into landscape." Acta Orientalia Vilnensia 8, no. 2 (January 1, 2007): 61–71. http://dx.doi.org/10.15388/aov.2007.2.3733.
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University of LatviaThis essay stems from a hypothesis which belongs to a work in progress: an attempt to understand and to make translatable into contemporary conceptions the figure of the anonymous 隱者 (yin zhe) and its formation into a kind of humanistic cipher or an empty interior space sketched like a human being in classical Chinese poetry and Tang and Song painting. The idea is that the correspondence of personality and landscape in Chinese aesthetics replaces its Western counterpart―the relativity of subjectivity and outer space. The first part of the essay delineates differences in the approach to landscape or 山水 (shan-shui) and emphasizes that the appreciation of both essentially changes as soon as the cultural information does, which makes similarities of certain approaches―as in romantic landscapes and Chinese shan-shui―deluding rather than coherent. The last part focuses on a detail in the construction of the shan-shui in relation to concepts of personality which I call distance and framing. This combination of an absolute spatial order obtained by distance and its microcosmical, individual correspondence in a personally shaped frame seems the characteristic Chinese way to translate concepts of personality into an aesthetic reality―almost bare of any relation to the physical presence of the subject.
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Formoso, Bernard. "Marchands et philanthropes. Les associations de bienfaisance chinoises en Thaïlande." Annales. Histoire, Sciences Sociales 58, no. 4 (August 2003): 831–55. http://dx.doi.org/10.1017/s0395264900005084.
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RésuméL’article porte sur les associations caritatives(shan tang)qui se développèrent en Chine au cours du XIXesiècle.Quoique interdites par le gouvernement communiste, leur philosophie de l’action et les cultes autour desquels elles s’organisaient furent transplantés dans les communautés de l’Asie du Sud-Est.La présente étude traite tour à tour de l’histoire de leur implantation, de l’hagiographie des divinités qui les patronnent et de leur organisation dans le cas particulier de la Thaïlande.Le réseau national qu’elles forment et leurs ramifications internationales sont enfin analysés par référence à des variations dans les « structures de la conjoncture » et certains principes d’organisation qui semblent hérités de l’ancien mode de gouvernement chinois.
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Wang, Guo Li, Jian Hui Wu, Ting Li, and Xiao Ming Li. "Application of the BP Nerve Network Model in the Analysis of Factors Affecting Hospitalization Expenses." Applied Mechanics and Materials 50-51 (February 2011): 968–72. http://dx.doi.org/10.4028/www.scientific.net/amm.50-51.968.
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Collected 2218 medical records of cerebral infarction patients from 2007 to 2008 in a third-class hospital in Tang Shan as sample. A statistical analysis was made of the hospitalization expenses and its influencing factors by BP nerve network model to identify the factors affecting hospitalization expense by using BP nerve network model. The results showed that the major factors impacting the hospitalization expense included age, hospitalization day, therapeutic result and emergency medical treatment. The sensitivity were: age is 0.91426, hospitalization day is 0.32131, therapeutic result is 0.19722, emergency medical treatment is 0.27564. BP nerve network model is a powerful analytical tool for hospitalization expenses and its influencing factors analysis.
Dissertations / Theses on the topic "Jiulong Le shan tang"
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Hui, Wai-ki, and 許偉祺. "A study of Lok Sin Tong free school (1925-1941) = Le Shan Tang yi xue jiao yu yan jiu (1925-1941)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/196521.
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This dissertation constitutes a detailed investigation of the history of the Lok Sin Tong Free School. It discusses how benevolent societies expanded their service scope in Hong Kong, as well as how the reforms in the education system and teaching curriculum of mainland China affected those in Hong Kong in the 1930s.
Lok Sin Tong, one of the most remarkable charitable organizations in pre-war Hong Kong, formally expanded into the education field in 1929 with the establishment of the Lok Sin Tong Free School. The School was located at 32 Dai Tit Street, and its aim was to provide free education to children from Kowloon City who had formerly been deprived of schooling. The School began accepting male applicants in 1930. The first principal was Tam Kit-Sang, and the second was Wong Bun-Po. The School offered primary education and a four-year curriculum focusing on Chinese education. By 1938, when a new campus was established, the School’s number of students exceeded 300. However, soon after the outbreak of the Pacific War and Japanese occupation of Hong Kong in December 1941, the School was forced to close its doors.
This dissertation comprises six chapters. The first defines the term “free school” and reviews the history of research on the Lok Sin Tong Free School. The second chapter outlines the historical development of Kowloon City and the Kowloon Walled City prior to 1941, and discusses how the local Kowloon City culture was key to the reestablishment of Lok Sin Tong’s services in the late 1920s following a suspension of services early in the century. The third chapter traces the origins and narrates the development of Lok Sin Tong from 1880 to 1941, with an emphasis on the improvement in its services under the leadership of Tam Kit-Sang and Chan Cho-Chak. The fourth chapter investigates the Lok Sin Tong Free School between 1929 and 1941, with special attention paid to its size, the quality of its teachers, its administration, curriculum and pedagogy, and student performance. An evaluation of the School’s overall effectiveness on the basis of these criteria follows. The fifth chapter presents a comparative study of the teaching and learning activities of the Lok Sin Tong Free School and those of the (1) Long Jin Free School and (2) Tung Sin Tong Free School. This comparison reveals the transformation of and changes in Chinese education in Hong Kong. The last chapter concludes the dissertation with a discussion of the interactions among free schools, benevolent societies, and the local community and culture in Hong Kong.published_or_final_version
Chinese Historical Studies
Master
Master of Arts
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Chiang, Mei-chih, and 蔣美枝. "The Research of Chi-Hui-Tang Belief in Gang Shan." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/79106715930058398500.
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碩士國立臺南大學
台灣文化研究所
93
The Chi-Hui-Tang group was developed through the Hua-Lian Spirit of Treatment. After World WarⅡ, the members of the Chi-Hui-Tang increased sharply due to its popularity and extended all over Taiwan. There are three parts in this research. First, this research probes the development of Chi-Hui-Tang in Kang-Shan. There are three distinct Chi-Hui-Tang branches in Kang-Shan. They are Kang-Shan, Tan-Di and Shin-Fang. The Chi-Hui-Tang branches were developed independently by themselves, although the headquarters of the Chi-Hui-Tang set up the system for their branches. Also, the headquarter governs by using the principle of doing nothing that goes against nature. Some branches have different activities but they all have the same method worshiping the Goddess Yao-Chi-Jin-Mu. The second part of this research probes the reason of the beliefe of the Goddess, and throughing the analysis of the members of the Chi-Hui-Tang. Also, it discusses the practice moral teachings, reading Scripture and physical practice. The third part of this research tells of the practice of the Spirit in Kang-Shan. The main point is that the Chi-Hui-Tang’s activities have changed through time because they have to suit the demand with their followers. Due to the activities and the beliefs, the Chi-Hui-Tang has evolved to be based on Confucianist, Buddhist and Taoist belief. This research has been discussed with eight points of the Chi-Hui-Tang system. As follows: (1) Most followers of Chi-Hui-Tang are female and are often high educated. (2) The social works of Chi-Hui-Tang believes that people need help with their psychological and physiological problems. (3) The costs of the Chi-Hui-Tang are shared by all members, and they do not have to pay the membership dues. (4) In Kang-Shan, most of Chi-Hui-Tang trend to diversify, fitting to the local mode. (5) Many followers have started to think about problems in a scientific approach without asking God in everything. (6) Most of the young followers have no idea where the Goddess comes from. (7) The Chi-Hui-Tang’s activities have changed through time and different life styles. (8) During 50 years, the Chi-Hui-Tang has combined with the Confucianism, Buddhism and Taoism. To sum up, this research shows that the followers believe in the Goddess know as Mu-Ning. However, they have changed their activities to worship the Goddess over time. Regardless, they still believe in the essence of the Goddess despite mines changes in the activities their perform.
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Shyr, Mu-Ming, and 石牧民. "A Reflection and Reasearch on the Context and Discourse of Qi-Biao-Jia''s Yuan-Shan-Tang-Qu-Pin and Yuan-shan-Tang-Ju-Pin." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/89685961917631092078.
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碩士國立臺北藝術大學
戲劇學系碩士班理論組
93
Throughout his life, being the son of a bibliophile and living in the turning point of Ming and Qing dynasty, Qi-Biao-Jia found himself dealing with the chaos and collapse of the "meaning" and "value" systems. The bibliophile and bibliography background of his life and his father''s had become the prime metaphor of Qi-Biao-Jia''s doings and works, which is the resistance of being bewildered or lost among the infinity of this world, or, "the knowledge". On the other hand, it is to say, to use a bibliography structure to prevent the chaos or the collapse of the meanings and values as a usual phenomenon of this world. Among his works, Yuan-Shan-Tang-Qu-Pin and Yuan-Shan-Tang-Ju-Pin are the most important realization of that metaphor. Not only being detailed catalogs of the Chuan-Qi and Za-Ju scripts but Yuan-Shan-Tang-Q0-Pin and Yuan-Shan-Tang-J&-Pin are also the projection of Qi-Biao-Jia''s own concepts of contemporary drama writing and performing during his time. Moreover, Yuan-Shan-Tang-Qu-Pin and Yuan-Shan-Tang-Ju-Pin, as a kind of "space" or "field”, contained the critiques and discourses that Qi-Biao-Jia performed upon the scripts. And that format, critiques and discourses input in a "space" or "field”, symbolized the confrontation of the reader and the text, the confrontation of parallel or different concepts：even more, the confrontation of the "Reader" and "Writer". Meanwhile, the format of Yuan-Shan-Tang-Qu-Pin and Yuan-Shan-Tang-Ju-Pin shares the similarity in a constructive way with that prime metaphor of Qi-Biao-Jia''s. For Qi-Biao-Jia, to program a bibliography structure is to grant a specific and proper position to any give title, any given meaning, any given value and, speaking of Yuan-Shan-Tang-Qu-Pin and Yuan-Shan-Tang-Ju-Pin, any given script. Those positions are mutual-related. Through the writing of Yuan-Shan-Tang-Qu-Pin and YUan-Shan-Tang-Ju-Pin, Qi-Biao-Jia tried to confirm that only through being related to other objects could a single object obtain its solid, complete meaning. Otherwise, should there be no relationship between·isolated individuals, every single object would lose its capacity of being recognized and specified. That would well be so called the chaos and collapse of the meaning or value system. In short, the bibliophile and bibliography metaphor that Qi-Biao-A inherited from his fathe「the resistance of being bewildered or lost among the infinity of this world, the concept that Qi-Biao-Jia himself and the critiques and discourses of Yuan-Shan-Tang-Qu-Pin, Yuan-Shan-Tang-Ju-Pin being the "spaces" or "fields" of confrontation, formed the basic context of Qi-Biao-Jia''s Yuan-Shan-Tang-Qu-Pin and Yuan-Shan-Tang-Ju-Pin.
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Chi, Chih-Jen, and 紀智仁. "The Genre and Linguistic Analysis of “Ching-Ping-Shan-Tang Hua-Pen”." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/78336448534859360494.
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碩士淡江大學
漢語文化暨文獻資源研究所碩士班
99
“Song Yuan Hua Ben” was one of the literature genres developed in an unique background. Its derivation had close relationship with literature of mixed prose and verse. When speaking to the study of Chinese linguistic, the researchers in the past hindered by the generations of corpora and the formations of excavation; they often paid more attention on the written documents themselves rather than the practical oral language. Not until had the appearance of “Ching-Ping-Shan Hall Hua Ben”, which part of its chapters described in a popular and vivid oral language, colloquial short story could officially be established its genre and started the new phase in the history of Chinses language and literature. The overall language used in “Ching-Ping-Shan Hall Hua Ben” was quite rough, but this work presented the transition of intelligentsia literature to folk literature; it had initial status of the later creation of colloquial stories, and the latest study of Chinese linguistic. This thesis starts from the perspective of genre to proceed the study of the linguistic level of “Ching-Ping-Shan Hall Hua Ben”. As for the second chapter, in the examination of Hua Ben, the researcher may confirm the status of “Ching-Ping-Shan Hall Hua Ben” and the value of its corpora. Next, in the third chapter, the researcher divides the level of this work’s genre. In the analysis of different genres’ penetration and blend, the researcher would generalize a complete and featured genre system of Hua Ben. Finally, as far as the characteristics of the development of Chinese linguistic in “Ching-Ping-Shan Hall Hua Ben” are concerned (i.e. compound forms, pronoun systems, and auxiliary words), the researcher in the fourth chapter analyzes, compiles statistics, and compares other corpora with this work. The findings should prove that “Ching-Ping-Shan Hall Hua Ben” preserves higher proportions of oral language in Song and Yuan Dynasty; and the colloquial story with higher proportions of oral language would be the valuable corpora of studying the development of Chinese linguistic in Song and Yuan Dynasty.
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Niu, Sijia. "Buddhist Depiction of Life in the Verse of the Tang Dynasty Poet Han Shan." 2016. https://scholarworks.umass.edu/masters_theses_2/367.
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The present works of reading Chinese poetry offers a biographic reading method, but it cannot fit for reading Han Shan’s poetry, as he had unclear recording in history. Focused on exploring the persona and religion in Han Shan’s poetry world, I examine reading Han Shan’s poems in Buddhist way. Chapter 1 provides the biography of Han Shan, and presents his vernacular expression as different from other poets in history. Chapter 2 introduces some new methods on reading poetry brought up by some literature critics. Chapter 3 presents the Buddhist reading method that I have adopted to read and understand Han Shan’s poems. This reading method is inspired by the similarity between Han Shan’s writings and Buddhist texts. Chapter 4 explains how to read Han Shan’s poems in the Buddhist way. In this chapter, I analyze the persona and Buddhist thinking in the world of Han Shan’s poetry with the explanation of Buddhist sutras and literatures.
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Li, Bo-Xian, and 李柏賢. "Charity Granary and Local Society in Northern Taiwan during The Late Qing Period─A Case Study of “Ming Shan Tang”." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/j3ecab.
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碩士國立臺灣大學
歷史學研究所
103
In 1867, Tongzhi (the vice governor) of Danshui Ting (similar to Canton, a special administrative region with the same authority level of the County), invited the gentry and traders from different places within the jurisdiction to set up the Charity Granary in various regions, called Ming Shan Tang, which in certain localities also established and operated charity schools and social welfare enterprices. In process of founding Ming Shan Tang, we can see that the Danbei Ming Shan Tang is an institution centered on Xuehai Academy. Through Danbei Ming Shan Tang, Xuehai Academy obtained fund and chances. Besides, Zhuqian Ming Shan Tang were associated with Mingzhi Academy to certain extent. Moreover, the directors of Ming Shan Tang often involved with traders who operated rice business, and there was possibility that they might gain additional profit by taking advantage of the Charity Granary. As a result, when the local officials set up the Charity Granary or got engaged in charity work, they often took the existing resources into considerations in the first place. In other words, they would choose the local gentry with relative background and qualification to hold an official post. Because of the profit, those who were qualified with such conditions in turn actively and positively strived for power to operate the Charity Granary from the local authority. In gathering inventory grains, it was called "persuaded donation", but actually, it was "assigned donation" with enforcement property, which responsibility and authority was taken by the directors in Ming Shan Tang. However, the directors had no power to enforce assigned donation. Without the government''s intervention, perhaps it would be difficult to avoid the donators'' delay and resistance. In the subsequent operation, the local gentry were finally assigned to manage the distribution of the grains. As such, the gentry not merely donated grains, but also took charge of distributing the proportion of rice and assigning who and how much to donate, leading to much more difficulty for the officals to intervene the Charity Granary. When the local governor handed over, the files of the Charity Granary were not included, resulting in that each new local governor had to re-search for the documents when he intended to supervise the Charity Granary. As such, this had become the barrier to the local governor''s supervision over the Charity Granary as well as the root cause why the directors were able to make profit by playing tricks. In addition, facing the strict and inflexible system, people frequently operated the Charity Granary with another method that could evade not only disobedience to the system but also numerous restrictions. For example, in 1887, Dajia Ming Shan Tang exerted "to remove the old to introduce the new" to evade the limit of "PingTiao" (the government sold the grains in the granary with fair price when the rice price is too high), successfully achieving the regular renewal of the grains in the granary. In operation of the Charity Granary, the directors could make profit by impropriating the grains of rice, padding the expense, lending at heavy usury, and making false financial figures. The most importantly, the grains of rice stored by the directors often included those donated by other donators, and the directors often used those grains as capital for financing, lending loans, and gaining interest. In other words, they made use of other people''s donated rice to run their own "business without any cost". Although some of the directors were accused of embezzlement, usually, they were not severely punished. Rather, the case would be simply closed as long as they returned the rice. Meanwhile, "investigation" could bring interest to the investigator as well, so that some traders purposely substituted the original directors by "accusation" in order to obtain the power of investigation. However, since most of the directors came from the prestigious family that played a critical role in locality and possessed solid social network, it was not easy to succeed in making replacement. To go to the attached charity school of Ming Shan Tang could have the opportunity of getting a job and salary. Those who served as the teachers in the charity school usually had good social network. As for the directors, when they recommended the intellectuals with good relationship to be the charity school teachers, constructing or strengthening social network could also be built up. We can see from this paper that the local governments in Late Qing period established social enterprices by cooperation with folk people to stabilize local order together. On the other hand, the nature that the social enterprises was managed by the gentry and traders had made the government control the local social enterprices with much more difficulty, which formed the unsolvable paradox in the Late Qing Empire.
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Chang, Li-ping, and 張麗萍. "The Narrative Research on The Life-codependant Relationship between Princess Miao-Shan and Spiritual Medium Yu-Tsu of Tsu Hui Tang." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/11212693823998262756.
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碩士南華大學
生死學研究所
98
Tsu Hui Tang, one of the most successful Folk Religious groups in Taiwan since 1949. The mediums that are originated and trained from this organization are regarded as 『spiritual medium』, who have turned out to be a life-codependant team with their main spirit. The duty of being a spiritual medium in this system is to assist their main Goddess--Yao-Chih Chin-Mu by holding the worship activities and resolving the matters whatever spiritual or daily life problems from the disciples all over the world. This study is based on the carefulness of the life-entangled stories woven by the two specific roles, princess Miao-Shan and her spiritual medium Yu-Tsu in this field. Through the narrative methodology, this study aims at discussing the life developing process of Yu-Tsu, the developing process of princess Miao-Shan from past lives until now, and their relationship and significance thus generated. The research shows that it is a necessary and meaningful process of being suffering when Yu-Tsu finally comes out to be a qualified spiritual medium. This is regarded as the cultivation of mediums, followed by a serial of retreat and training courses. A qualified spiritual medium is able to take the responsibility for the requirements from Yao-Chih Chin-Mu, their main Goddess. Owing to their predestined relationship between Yu-Tsu and princess Miao-Shan in those past lives , the trustfulness thus built up for the commitment of their second time services. They are both independent and dependant in this relationship of spirit and human. They are [independent]while they make the spiritual practice by themselves both in material and spiritual worlds. Nevertheless, when they are bond to as the life-codependent team, they [dependent] with each other to solve the varies problems from the world. And all of these activities are surely supervised by Mu-Niang. The main works of this intern couple, through multiple religious activities, are maintaining the order of the both spiritual and human worlds, relieving kinds of social carefulness and therefore comforting the sense of being suffering deep planted in man''s heart.
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Hu, Xin-Yi, and 胡馨怡. "Shan-tung Aristocracy in the First Half of Tang(618-741) : Participation in the Examination System and the Linkage with Literary Culture." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/77021582629531714109.
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Chang, Ting-Wei, and 張庭維. "A Study on The Influence of Hsueh-shan Tunnel Opened to Tang-Wei Area in Urban Space Structure Transition and Industry Evolution." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/ea7w6x.
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碩士國立臺北科技大學
建築與都市設計研究所
100
In the mid-seventies, because the government policy focused on industrial development in northern Taiwan. Yilan located in the northern but blocked by mountains. The transportation is not convenient cause economic development was slower than other counties. The city planning of Yilan tend to environmental protection and sightseeing until 1981 year more over the magistrate Yu Shyi-kun further towards cultural development as the goal in nineties. Jiaoxi located in the northeast corner of Yilan, named Tang-Wei because of the hot springs. In Japan-ruled period, Japanese introduce the concept of hot spring bath, combine the hot spring and the commercial, gradually make Jiaoxi became famous. With the rise of pornographic prism, Jaioxi became the place where for man to drink. After the restoration of Taiwan, gradually Jaioxi reforming into a healthy and relaxing tourist town by government policy standard. The transportation between Jaioxi and Taipei is not prosperously developed in the past. Until Taipei-Yilan Expressway is build and Hsueh-shan Tunnel Opened at June 16th,2006. Push Jaioxi into a famous hot spring tourist town, more and more travelers help the economy growth of the stores and attract five star hotel open, so that the urban space structure and environment were changed. The study focus on Tang-wei where in Jaioxi, by historical documents to discuss the mode of transportation and original industrial structure before Hsueh-shan Tunnel is opened. Through field investigation and in-depth interview to understand the developing process of Tang-Wei. By the local shops, residents, travelers, government organizations to realize their opinions about the locality development and prospects when Hsueh-shan Tunnel build. Also to figure the out the effects about urban space structure transition and industry evolution of Tang-Wei area after Hsueh-shan Tunnel is build.
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Wu, Yu-Sin, and 吳郁欣. "Developing History about The Relation Between Founding of Shen-Tong-Tuan And Woodcarving Spruce-up Buddha Statues of Beigang Lu-Shan-Tang." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/07373518106742803724.
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碩士國立臺北教育大學
台灣文化研究所
102
After the surrender of Japan and the retrocession of Taiwan upon the ending of World War II, Taiwanese people derived freedom from rigid religious restriction under the “Kominka Movement” which was a sort of naturalization and enforced for a decade during Japanese occupation. Religious activities began to revive vigorously among the population thereafter. Mazu belief, a traditional Chinese worship has become the core of Taiwanese popular religion. Count of believers were growing fast. Mazu temples have been spreading all over the places since then, including the famous “Baigang Chao-Tian-Gong”. It is a renowned historical structure which started to build more than 300 years ago during Qing Dynasty. The Temple comes to fame especially for its annual circular procession rituals and arts performance of “Din-Tao” (processional parade) activities carrying through profound history. Therefore to preserve heritage and keep in record seems to be an urgent necessity for us today. Lu-Shan-Tang originally was a woodcarving store established in 1949 by Wu, Chu-Jeh. Many master pieces of arts and crafts keeping in Chao-Tian-Gong are someway connected with Lu-Shan-Tang. Later in 1959, Lu-Shan-Tang initiated the founding of the “Shen-Tong-Tuan” (Holy Minors Troupe), the pioneer of such a religious performance team in Taiwan. “Shen-Tong-Tuan” usually is assigned to lead the procession parade for clearing the way for The Goddess, Maza. But Lu-Shan-Tang's “Shen-Tong” spiritually refers to the statue of the gods that is different from the meaning of “holy child” as familiar with layman today. In fact, The meaning of “Shen-Tong” has been transformed from a substantive to an adjective. Both “Tang” and “Tuan” coexisted during The 60s. The aims of this thesis is to explore the motivation for the founding of “Shen-Tong-Tuan” and the cause of getting attention by Baigang Chao-Tian-Gong through relevant literature and oral interviews. And try to illustrate this unique group through the transformation of the meaning of “Shen-Tong”. Taiwan government began to attach much importance to the concept of intangible cultural heritage in 2005, including sculptures, spruce-up Buddha statues, and culture of “Din-Tao” (processional parade) referred in this thesis. The annual procession rituals of Mazu carried out by Beigang Chao-Tian-Gong was designated as a national intangible cultural heritage in 2010 by Assets Bureau of the Ministry of Culture. “Shen-Tong-Tuan” (Holy Minors Troupe) has been featured in the activities as an important part of the programs during the procession which deserves to be preserved, maintained and recorded as well.
Books on the topic "Jiulong Le shan tang"
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tang, Jiulong Le shan, ed. Le shan qing yuan. Xianggang: Ming chuang chu ban she, 2011.
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Pan, Zutong. Zhu shan tang wen sheng ; Zhu shan tang shi bu. [Peking]: Beijing shi Zhongguo shu dian, 1985.
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Pan, Zutong. Zhu shan tang wen sheng ; Zhu shan tang shi bu. [Beijing]: Beijing Shi Zhongguo shu dian, 1985.
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Shen, Xue. Shan shan zuan shi tang =: Diamond candy. Kuala Lumpur: Qing cheng wen hua shi ye, 2008.
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Shan shan zuan shi tang: Diamond candy. [Xianggang]: Qing ma wen hua shi ye chu ban you xian gong si, 2007.
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Shenxue. Shan shan zuan shi tang =: Diamond candy. Kuala Lumpur: Qing cheng wen hua shi ye, 2008.
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Huang, Minghui. Shan shui tang cang yu =: The jade collection of Shan-shui-tang. Tai zhong xian: Tai zhong xian Wen Hua ju, 2002.
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Yue, Wu, Zhang Xuefeng, and Yang Wenxin, eds. Zhongguo shan hui shan tang shi yan jiu. Beijing: Shang wu yin shu guan, 2005.
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Duxian, Wang, ed. Haifu shan tang ci gao. Shanghai: Shanghai gu ji chu ban she, 1989.
Find full textBook chapters on the topic "Jiulong Le shan tang"
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Lagerwey, John. "SEVEN. The Pilgrimage to Wu-tang Shan." In Pilgrims and Sacred Sites in China, 293–332. University of California Press, 1992. http://dx.doi.org/10.1525/9780520911659-010.
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"The An Lu-shan Rebellion and the Origins of Chronic Militarism in Late T’ang China." In Critical Readings on Tang China, 518–41. BRILL, 2018. http://dx.doi.org/10.1163/9789004380158_018.
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Searle, Mike. "Roof of the World: Tibet, Pamirs." In Colliding Continents. Oxford University Press, 2013. http://dx.doi.org/10.1093/oso/9780199653003.003.0016.
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The Tibetan Plateau is by far the largest region of high elevation, averaging just above 5,000 metres above sea level, and the thickest crust, between 70 and 90 kilometres thick, anywhere in the world. This huge plateau region is very flat—lying in the internally drained parts of the Chang Tang in north and central Tibet, but in parts of the externally drained eastern Tibet, three or four mountain ranges larger and higher than the Alps rise above the frozen plateau. Some of the world’s largest and longest mountain ranges border the plateau, the ‘flaming mountains’ of the Tien Shan along the north-west, the Kun Lun along the north, the Longmen Shan in the east, and of course the mighty Himalaya forming the southern border of the plateau. The great trans-Himalayan mountain ranges of the Pamir and Karakoram are geologically part of the Asian plate and western Tibet but, as we have noted before, unlike Tibet, these ranges have incredibly high relief with 7- and 8-kilometre-high mountains and deeply eroded rivers and glacial valleys. The western part of the Tibetan Plateau is the highest, driest, and wildest area of Tibet. Here there is almost no rainfall and rivers that carry run-off from the bordering mountain ranges simply evaporate into saltpans or disappear underground. Rivers draining the Kun Lun flow north into the Takla Makan Desert, forming seasonal marshlands in the wet season and a dusty desert when the rivers run dry. The discovery of fossil tropical leaves, palm tree trunks, and even bones from miniature Miocene horses suggest that the climate may have been wetter in the past, but this is also dependent on the rise of the plateau. Exactly when Tibet rose to its present elevation is a matter of great debate. Nowadays the Indian Ocean monsoon winds sweep moisture-laden air over the Indian sub-continent during the summer months (late June–September). All the moisture is dumped as the summer monsoon, the torrential rains that sweep across India from south-east to north-west.
Conference papers on the topic "Jiulong Le shan tang"
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Gu Fan and Su Yong. "Notice of Retraction: A demonstration research on job satisfaction of the employee from the private enterprise — Based on LH Group Co., LTD. Tang Shan." In Business Management and Electronic Information. 2011 International Conference on Business Management and Electronic Information (BMEI 2011). IEEE, 2011. http://dx.doi.org/10.1109/icbmei.2011.5920410.
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