Relevant bibliographies by topics / Taoism – China, Southeast – History

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Taoism – China, Southeast – History'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Taoism – China, Southeast – History"

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Yan, Yingwei, Kenneth Dean, Chen-Chieh Feng, Guan Thye Hue, Khee-heong Koh, Lily Kong, Chang Woei Ong, Arthur Tay, Yi-chen Wang, and Yiran Xue. "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 (July 6, 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 data that go beyond Chinese Taoist, Buddhist, and popular god temples to also display the distributions of a wide range of other religious networks, including Christian churches, Islamic mosques, Hindu temples, and Theravadin, which are the Taiwanese, Japanese and Tibetan Buddhist monasteries found across the region. This digital platform covers a larger area than the Taiwan History and Culture in Time and Space (THCTS) historical GIS platform but is more regionally focused than the ECAI (Electronic Cultural Atlas Initiative) By incorporating Chinese inscriptions, extensive surveys of Chinese temples and associations, as well as archival and historical sources, this platform provides new materials and new perspectives on the Chinese diaspora in Southeast Asia. This paper: (1) outlines key research questions underlying these digital humanities platforms; (2) describes the overall architecture and the kinds of data included in the SHGIS and the SBDB; (3) reviews past research on historical GIS; and provides (4) a discussion of how incorporating Chinese epigraphy of Southeast Asia into these websites can help scholars trace networks across the entire region, potentially enabling comparative work on a wide range of religious networks in the region. Part 5 of the paper outlines technical aspects of the WebGIS platform.
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Feuchtwang, Stephan. "Kenneth Dean: Taoist ritual and popular cults of southeast China. xiv, 209 pp. Princeton, NJ: Princeton University Press, 1993. £24." Bulletin of the School of Oriental and African Studies 59, no. 1 (February 1996): 189–90. http://dx.doi.org/10.1017/s0041977x00029098.

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Sutton, D. S. "Taoist Ritual and Popular Cults of Southeast China. By Kenneth Dean (Princeton, New Jersey: Princeton University Press, 1993. xiv plus 290pp. $35.00)." Journal of Social History 28, no. 3 (March 1, 1995): 700–701. http://dx.doi.org/10.1353/jsh/28.3.700.

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Liu, Jing, Xiang Dong Zhu, and Chong En Wang. "Analysis on the Location Change of Taoist Architecture - A Case Study of Shanxi Taoist Buildings." Advanced Materials Research 748 (August 2013): 1091–94. http://dx.doi.org/10.4028/www.scientific.net/amr.748.1091.

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Article to Shanxi Taoism building for research object, using statistics of practices, will Shanxi province different period of Taoism building of distribution for Combs, and on Taoism building of site, and construction, and development, and changes of effect factors for analysis, to judge out Taoism building of site changes main is due to different period of Taoism doctrine and history background of role, while also reveals out China Taoism building site changes of history features.
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Schipper, Kristofer. "Vernacular and Classical Ritual in Taoism." Journal of Asian Studies 45, no. 1 (November 1985): 21–57. http://dx.doi.org/10.2307/2056823.

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Rituals that accompany community celebrations in China come in two kinds: vernacular and classical. The reason why these two forms exist is not easily explained. To the two forms of liturgy correspond two kinds of specialists: the tao-shi (Taoist dignitary) and the fa-shih (Master of rites). Both are commonly called “master,” and their practices are often confused by laymen. In fact, the two traditions are opposite and rivaling, but they are also largely complementary. This article, which is mainly based on fieldwork in southern Taiwan during the 1960s, explores both traditions, but emphasizes the lesser known vernacular one. An attempt is made to assess how widespread this situation was in China, and how far back in history it can be traced. The story of Hsu Chia, Lao-tzu's illiterate servant, which is considered the origin of the vernacular tradition, is studied in detail.
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Raymond, Gregory V. "Researching China in Southeast Asia." Asian Studies Review 45, no. 1 (January 2, 2021): 175–88. http://dx.doi.org/10.1080/10357823.2021.1859939.

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Gahrielian, Vatche. "Public Administration In Ancient China: The Practice and Thought." Public Voices 2, no. 1 (April 11, 2017): 25. http://dx.doi.org/10.22140/pv.422.

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Modem public administrators can gain useful insights by studying centuries old administrative phenomena and philosophical teachings. This essay discusses the development of Chinese civil service and the important role it played during the early history of Chinese civilization. Approaches to public administration and governance in three important streams of political thought of ancient China-Taoism, Confucianism and Legalism - are explored, as well as similar ideas in Sun Tzu' s classic treatise on military strategy.
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Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)." Numen 42, no. 2 (1995): 172–96. http://dx.doi.org/10.1163/1568527952598611.

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AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.
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Kurlantzick, Joshua. "China's Charm Offensive in Southeast Asia." Current History 105, no. 692 (September 1, 2006): 270–76. http://dx.doi.org/10.1525/curh.2006.105.692.270.

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Dahlsgaard, Katherine, Christopher Peterson, and Martin E. P. Seligman. "Shared Virtue: The Convergence of Valued Human Strengths across Culture and History." Review of General Psychology 9, no. 3 (September 2005): 203–13. http://dx.doi.org/10.1037/1089-2680.9.3.203.

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Positive psychology needs an agreed-upon way of classifying positive traits as a backbone for research, diagnosis, and intervention. As a 1st step toward classification, the authors examined philosophical and religious traditions in China (Confucianism and Taoism), South Asia (Buddhism and Hinduism), and the West (Athenian philosophy, Judaism, Christianity, and Islam) for the answers each provided to questions of moral behavior and the good life. The authors found that 6 core virtues recurred in these writings: courage, justice, humanity, temperance, wisdom, and transcendence. This convergence suggests a nonarbitrary foundation for the classification of human strengths and virtues.
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Dissertations / Theses on the topic "Taoism – China, Southeast – History"

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Valussi, Elena. "Beheading the red dragon a history of female inner alchemy in China /." Diss., Online version, 2002. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.398209.

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曾達輝 and Tat-fai Tsang. "The Daoist Shangqing sect in the eastern Jin and southerndynasties period (317-589)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31221762.

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Chen, Huachang, and 陳華昌. "A study of Cao Cao's connection with daoism and his poetry of immortals." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31242911.

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Li, Men-dik, and 李民迪. "The unfolding and transformation of Daoism in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B39558204.

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Farrelly, Michael. "State, society and water management in late imperial Southeast China." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123264.

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This thesis is a study of water management systems in the late imperial (1368-­‐1912) Minnan region (southern Fujian), China. Based on stone inscriptions and local gazetteers, I present case histories of several well-­‐documented water management systems. I explore trends in social organization and state-­‐society issues relevant to water management systems, with particular emphasis placed upon the means by which lineages came to control water management structures. I then consider the causes and characteristics of water management-­‐related conflict, as well as trends in government intervention in related disputes, and the principles upon which local officials adjudicated these disputes. I argue that property rights status was important to adjudication, particularly the concepts of "official," "communal" and "private" land and resources. Finally, I contextualize Minnan water management systems among systems in other parts of China.
Cette thèse étudie les systèmes de gestion de l'eau pendant les dernières années de la période impériale dans la région de Minnan (dans le sud du Fujian) en Chine. L'histoire de plusieurs systèmes bien documentés de gestion de l'eau est présentée, à partir de l'étude de pierres avec des inscriptions et de registres locaux. Les tendances dans l'organisation sociale liée aux systèmes de gestion de l'eau et les problèmes politico-­‐sociaux associés sont analysés, avec une attention toute particulière sur les moyens employés par les groupes pour contrôler les organisations qui gèrent l'eau. Les causes et les caractéristiques des conflits relatifs à la gestion de l'eau sont étudiées, ainsi que l'intervention des gouvernements et les principes suivis par les instances locales dans la résolution de ces disputes. Les auteurs soutiennent que le statut de la propriété importe dans l'attribution des ressources, en particulier les concepts de ressources « gouvernementales », « communales » et « privées ». En dernière partie, les systèmes de gestion de l'eau dans la région de Minnan sont mis en perspective avec les systèmes d'autres régions de la Chine.
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Miller, Anthony J. "PIONEERS IN EXILE: THE CHINA INLAND MISSION AND MISSIONARY MOBILITY IN CHINA AND SOUTHEAST ASIA, 1943-1989." UKnowledge, 2015. http://uknowledge.uky.edu/history_etds/26.

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My dissertation explores how the movement of missionaries across Asia responded to the currents of nationalism, decolonization, and the Cold War producing ideas about sovereignty, race, and religious rights. More specifically, it looks at how U.S. evangelicals in the China Inland Mission, an international and interdenominational mission society, collaborated with Christians in the Atlantic and Pacific worlds. While doing so it also details the oft-neglected study of the post-China careers of former China missionaries by extensive use of oral histories. Forced to abandon its only field by the Chinese Communist Party, the mission redeployed as the Overseas Missionary Fellowship sending agents to new nations such as Japan, Indonesia, and Thailand and amongst the overseas Chinese populations scattered across Southeast Asia. The last chapter looks at the OMF’s return to the People’s Republic of China as tourists and expatriates as the means by which “rapprochement” took on religious meanings. Ultimately, I argue missionary mobility produced ideas about religious freedom as a human right across the international community rooted in ambivalent, racialized attitudes toward Asians.
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Kivi, Nicholas. "Reverse Engineering of Ancient Ceramic Technologies from Southeast Asia and South China." Thesis, The University of Arizona, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13426471.

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Ceramic technologies of Myanmar and South China were analyzed in order to determine characteristic traits and technological origins. Given Myanmar’s geographically strategic position between China and Southwest Asia, its ceramic history needs to be reevaluated among the distinct traditions of Southeast Asia. The ceramics of Myanmar show evidence of imitation China and Southwest/Central Asia using locally sourced materials, giving support to Dr. Myo Thant Tyn’s theory of the convergence of the Chinese and Southwest/Central Asian ceramic traditions in Myanmar.

Seven ceramic technologies of Myanmar were analyzed: celadons, black-glazed jars (lead-barium and lead-iron-manganese glazes), brown ash glaze ware, green and opaque white-painted glaze ware and turquoise-glazed, coarse-bodied white earthenware. Celadon glazes and brown glazes were made with ash, similar to the Chinese celadon tradition. Green-and-white opaque ware utilized copper-green colorant glaze decoration with tin and lead oxides as opacifying agents on low-fired oxidized bodies. Both these traditions are probably derived from Southwest Asian ceramic and glass traditions. High-soda, copper-turquoise glazes on coarse white earthenware bodies are influenced by Southwest and Central Asian low-fire ceramic and glass traditions. Black-glazed, “Martaban”-style storage jars were variable in body and glaze technology and are still of indeterminable technological origin. A phase-separated glaze was analyzed that had a similar phase-separated appearance to northern Chinese Jun ware.

Additionally, two black-glazed ware types from South China with vertical streaking phase separation were analyzed: Xiba kiln of Sichuan and Jianyang kilns of Fujian. The recently discovered and excavated Xiba kiln made experimental and striking stoneware bowls similar to Jianyang “hare’s fur” ware. Reverse engineering the manufacture of Xiba kiln ware determined that Xiba was an innovative site that imitated Jianyang ware aesthetically but not technologically. Xiba and Jianyang do not have any connection to the six Burmese glaze styles, however, future analyses of Southeast Asian ceramics can use the data for comparison and variability research.

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Li, Longming, and 李龙明. "The crustal evolutionary history of the Cathaysia Block from the paleoproterozoic to mesozoic." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45693596.

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Kuang, Mei Hua. "Yao rebellion in the 11th-12th years of Daoguang reign (1831-1832) :interaction and confrontation in China's middle ground." Thesis, University of Macau, 2015. http://umaclib3.umac.mo/record=b3335313.

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Man, Ying-ling, and 文英玲. "A study of the literature of the Maoshan Toaist Sect in High Tang China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2002. http://hub.hku.hk/bib/B31244609.

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Books on the topic "Taoism – China, Southeast – History"

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A history of Daoism and the Yao people of South China. Youngstown, N.Y: Cambria Press, 2006.

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Dean, Kenneth. Lord of the three in one: The spread of a cult in Southeast China. Princeton, N.J: Princeton University Press, 1998.

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Taoist ritual and popular cults of Southeast China. Princeton, N.J: Princeton University Press, 1993.

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Dean, Kenneth. Taoist ritual and popular cults of Southeast China. Princeton, N.J: Princeton University Press, 1995.

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Prior, Katherine. The history of emigration from China & Southeast Asia. New York: Franklin Watts, 1997.

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Prior, Katherine. The history of emigration from China & Southeast Asia. New York: Scholastic Inc., 1997.

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Great clarity: Taoism and alchemy in early medieval China. Stanford, Calif: Stanford University Press, 2005.

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Community and nation: China, Southeast Asia, and Australia. Kensington, Australia: Asian Studies Association of Australia in association with Allen & Unwin, 1992.

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Southeast Asia in the fifteenth century: The China factor. Singapore: NUS Press, 2010.

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Yong, Mun Cheong. Exploring history: The ancient history of India, Southeast Asia and China. Singapore: Federal Publications, 1999.

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Book chapters on the topic "Taoism – China, Southeast – History"

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Goscha, Christopher E. "Towards a connected history of Asian Communism." In China and Southeast Asia, 314–34. First edition. | London ; New York, NY : Routledge/Taylor & Francis Group, 2019. | Series: Routledge studies in the modern history of Asia ; 132: Routledge, 2018. http://dx.doi.org/10.4324/9780429489518-14.

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Wade, Geoff. "The Southern Chinese Borders in History." In Where China Meets Southeast Asia, 28–50. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-11123-4_3.

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Ching-Hwang, Yen, Chow Bing Ngeow, and Tek Soon Ling. "A Witness to History: Interview with Professor Yen Ching-Hwang." In Producing China in Southeast Asia, 113–28. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3449-7_7.

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Michaud, Jean, and Christian Culas. "The Hmong of the Southeast Asia Massif: Their Recent History of Migration." In Where China Meets Southeast Asia, 98–121. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-11123-4_6.

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Nguyen, Nam. "A Local History of Vietnamese Sinology in Early-Twentieth Century Annam—The Case of the Bulletin Du Học Báo 遊學報." In Producing China in Southeast Asia, 39–58. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3449-7_3.

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Ba, Alice D. "A New History? The Structure and Process of Southeast Asia’s Relations with a Rising China." In Contemporary Southeast Asia, 192–207. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-06880-4_12.

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"ONE. TAOISM IN FUJIAN." In Taoist Ritual and Popular Cults of Southeast China, 21–60. Princeton University Press, 1995. http://dx.doi.org/10.1515/9781400863402.21.

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Berling, Judith A. "Taoism in Ming culture." In The Cambridge History of China, 953–86. Cambridge University Press, 1998. http://dx.doi.org/10.1017/chol9780521243339.017.

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"Some Travelers from China in Southeast Asia." In Southeast Asian History, edited by D. R. Sardesai, 72–80. Routledge, 2018. http://dx.doi.org/10.4324/9780429493041-5.

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Gunn, Geoffrey C. "Southeast Asia Between India and China." In History Without Borders, 21–50. Hong Kong University Press, 2011. http://dx.doi.org/10.5790/hongkong/9789888083343.003.0002.

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Conference papers on the topic "Taoism – China, Southeast – History"

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SU, BING, CHUNJIE XIAO, and LI JIN. "GENETIC HISTORY OF ETHNIC POPULATIONS IN SOUTHWESTERN CHINA." In Genetic, Linguistic and Archaeological Perspectives on Human Diversity in Southeast Asia. WORLD SCIENTIFIC, 2001. http://dx.doi.org/10.1142/9789812810847_0005.

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Reports on the topic "Taoism – China, Southeast – History"

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Chandrasekhar, C. P. The Long Search for Stability: Financial Cooperation to Address Global Risks in the East Asian Region. Institute for New Economic Thinking Working Paper Series, March 2021. http://dx.doi.org/10.36687/inetwp153.

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Forced by the 1997 Southeast Asian crisis to recognize the external vulnerabilities that openness to volatile capital flows result in and upset over the post-crisis policy responses imposed by the IMF, countries in the sub-region saw the need for a regional financial safety net that can pre-empt or mitigate future crises. At the outset, the aim of the initiative, then led by Japan, was to create a facility or design a mechanism that was independent of the United States and the IMF, since the former was less concerned with vulnerabilities in Asia than it was in Latin America and that the latter’s recommendations proved damaging for countries in the region. But US opposition and inherited geopolitical tensions in the region blocked Japan’s initial proposal to establish an Asian Monetary Fund, a kind of regional IMF. As an alternative, the ASEAN+3 grouping (ASEAN members plus China, Japan and South Korea) opted for more flexible arrangements, at the core of which was a network of multilateral and bilateral central bank swap agreements. While central bank swap agreements have played a role in crisis management, the effort to make them the central instruments of a cooperatively established regional safety net, the Chiang Mai Initiative, failed. During the crises of 2008 and 2020 countries covered by the Initiative chose not to rely on the facility, preferring to turn to multilateral institutions such as the ADB, World Bank and IMF or enter into bilateral agreements within and outside the region for assistance. The fundamental problem was that because of an effort to appease the US and the IMF and the use of the IMF as a foil against the dominance of a regional power like Japan, the regional arrangement was not a real alternative to traditional sources of balance of payments support. In particular, access to significant financial assistance under the arrangement required a country to be supported first by an IMF program and be subject to the IMF’s conditions and surveillance. The failure of the multilateral effort meant that a specifically Asian safety net independent of the US and the IMF had to be one constructed by a regional power involving support for a network of bilateral agreements. Japan was the first regional power to seek to build such a network through it post-1997 Miyazawa Initiative. But its own complex relationship with the US meant that its intervention could not be sustained, more so because of the crisis that engulfed Japan in 1990. But the prospect of regional independence in crisis resolution has revived with the rise of China as a regional and global power. This time both economics and China’s independence from the US seem to improve prospects of successful regional cooperation to address financial vulnerability. A history of tensions between China and its neighbours and the fear of Chinese dominance may yet lead to one more failure. But, as of now, the Belt and Road Initiative, China’s support for a large number of bilateral swap arrangements and its participation in the Regional Comprehensive Economic Partnership seem to suggest that Asian countries may finally come into their own.
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