Dissertations / Theses on the topic 'Taoism – China, Southeast – History'

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.

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.

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.

Merchants, seafarers, pirates: the maritime societies of Southeast Fujian played a crucial role in maritime activities during the Ming Dynasty. Regarding the traditional discourse, scholars have discussed the elimination of wokou and local petty pirates during the late Ming period. This study proves otherwise via an extensive examination of the governance and management of the maritime societies implemented by the Ming regime and its local officials. This study considers how the local officials formed their judgements on the cases of seafaring population by examining court opinions and other historical materials. This study also reveals the identities and the cultural habits of the maritime societies. The findings show that the identities of the societies mentioned above were not formed in an arbitrary manner. In addition, wokou and local petty pirates still posed a great threat to the Southeast coast of Fujian during the closing decades of the Ming Dynasty and that the severity of pirate issues was mainly related to cultural habits of the maritime societies and the regime's governance.

From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.

[Truncated abstract] Conventional historical research on the tea trade focussed on the trade between the United Kingdom and China up to 1937. Very little has been done on the tea trade between China and other regions such as colonial Singapore. In addition, the focus on the overseas Chinese community in Singapore has concentrated on two opposite ends of the social ladder the rich traders or merchants who came to dominate the political, economic and social life of the community, and the coolies or those in the working class and how the harsh reality of life in colonial Singapore often quashed any dreams they had of a better life. The key focus of this dissertation is a study of the trading links between a group of Chinese traders in Singapore and commodity producers in China. To date, research into Chinese traders in Singapore has focussed on their trade in products from British Malaya such as rubber and tin. This dissertation aims to steer away from this approach, and study the relationship between Fujian tea production and trade and the Chinese tea traders in Singapore . . . This dissertation, therefore, takes a two-pronged approach. First, it examines the conditions in Fujian tea production and trade since they were the key trading concerns of the Chinese tea traders in Singapore. Secondly, the dissertation examines the political beliefs and sense of patriotism among the Chinese tea traders in Singapore and their response to major events in their lives such as the Sino-Japanese War (1937-1945), the Japanese Occupation of Singapore (1942-1945), the Chinese Civil War (1945-1949) and self-government for Singapore from June 1959.

This thesis is a comprehensive re-examination of Maritime Southeast Asia's (or the Nusantara's) Islamic conversion history between the late thirteenth and early seventeenth centuries. Traditionally, academia has attributed this event to Muslim traders and/or Sufis from either India and/or the Middle East. During the late twentieth century, however, a number of scholars began to consider the possibility of Chinese Muslim involvement. The resulting discussions focused on a re-evaluation of Javanese history in the context of attempts to re-conceptualise pre-modern Nusantara trade (considered the catalyst for Islamisation) as fundamentally orientated towards Southern China, where Muslims played a significant commercial role from the seventh through to the early fifteenth centuries. Despite the intrinsic merits of these efforts, however, they have all been limited by an overwhelming focus on Java and a tendency to examine the relevant issues over only a very narrow time span. This thesis seeks to rectify these problems. First, it will evaluate the validity of the new commercial framework over a much longer period – from the rise of Śrīvijaya in the seventh century CE to the establishment of the early seventeenth-century European trade monopolies. This longue dureé view will provide a much stronger basis for both conclusively re-orientating pre-modern Nusantaran trade towards China and also positing it as the catalyst for conversion, with Chinese Muslims at its heart. Second, the thesis will look beyond Java to examine the conversion histories of several other important Nusantara locations (Samudera-Pasai, Melaka and Brunei), as accessed through early written texts (indigenous, European and Chinese) and archaeology. The thesis then, and thirdly, couples this examination with a consideration of the Islamic influences which came to bear on the Nusantara’s early intellectual and architectural expressions of Islam. Ultimately, by taking this broad chronological, geographical and cultural approach, the thesis aims to more reliably assess the possibility that Chinese Muslims influenced the Nusantara’s initial Islamisation process.

吳亞魁.
呈交日期: 2004年12月.
論文(哲學博士)--香港中文大學, 2005.
參考文獻 (p. 248-271).
Cheng jiao ri qi: 2004 nian 12 yue.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts also in English.
Wu Yakui.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (p. 248-271).

楊曉勛.
本論文於1997年9月呈交.
論文(博士)--香港中文大學音樂學部, 1998.
參考文獻: p. 109-113.
中英文摘要.
Ben lun wen yu 1997 nian 9 yue cheng jiao.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Yang Xiaoxun.
Lun wen (Bo shi)--Xianggang Zhong wen da xue yin yue xue bu, 1998.
Can kao wen xian: p. 109-113.
Zhong Ying wen zhai yao.

郭武.
論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 231-247).
中英文摘要及目錄.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Guo Wu.
Zhong Ying wen zhai yao ji mu lu.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 231-247).

李家駿.
"2005年8月".
論文(哲學碩士)--香港中文大學, 2005.
參考文獻(leaves 99-110).
"2005 nian 8 yue".
Abstracts in Chinese and English.
Li Jiajun.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (leaves 99-110).
論文摘要
目 錄
Chapter 第一章 --- 緒論 --- p.1
Chapter 一、 --- 研究課題背景 --- p.1
Chapter 二、 --- 有關先天道的學術硏究 --- p.8
Chapter 三、 --- 資料與方法 --- p.11
Chapter 第二章 --- 早期的先天道：其源起及其信徒的宗教生活 --- p.13
Chapter 一、 --- 清初政權對民間教派的看法 --- p.18
Chapter 二、 --- 早期先天道的源起及發展 --- p.21
Chapter 三、 --- 早期先天道文獻反映的宗教世界觀 --- p.27
Chapter 四、 --- 早期先天道文獻所反映的信徒宗教生活 --- p.32
Chapter 五、 --- 小結 --- p.38
Chapter 第三章 --- 由嶺南至香港：香港先天道的發展與轉型 --- p.39
Chapter 一、 --- 先天道在廣東隨展 --- p.39
Chapter 二、 --- 香港先天道的內部發展 --- p.54
Chapter 1. --- 藏霞精舍、九龍道德會龍慶堂與賓霞洞 --- p.57
Chapter 2. --- 仁祥別墅與大仁祥至和壇 --- p.62
Chapter 3. --- 圓玄學院 --- p.66
Chapter 三、 --- 香港先天道的宗教群體及其與香港社會人士的關係 --- p.70
Chapter 第四章 --- 先天道與香港道教發展 --- p.72
Chapter 一、 --- 先天道在二十世紀的發展：以台灣及東南亞爲例 --- p.73
Chapter 1. --- 以台灣爲例 --- p.73
Chapter 2. --- 以東南亞爲例 --- p.75
Chapter 二、 --- 香港先天道與孔教及佛教的關係 --- p.76
Chapter 三、 --- 早期幡港道教 --- p.80
Chapter 四、 --- 先天道與香港道教聯合會的成立 --- p.82
Chapter 五、 --- 小結 --- p.86
Chapter 第五章 --- 結語 --- p.88
附錄 --- p.92
參考書目 --- p.99

張澤珣.
"2000年6月"
論文 (哲學碩士)--香港中文大學, 2000.
參考文獻 (leaves 73-82)
附中英文摘要.
"2000 nian 6 yue"
Zhang Zexun.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000.
Can kao wen xian (leaves 73-82)
Fu Zhong Ying wen zhai yao.
Chapter 第一章 --- 導論 --- p.1
Chapter 一 --- 問題的提出與考察
Chapter 二 --- 關於北魏道教造像碑石刻研究的回顧 --- p.5
Chapter 第二章 --- 北魏道教造像碑的開始及其樣式 --- p.9
Chapter 一 --- 獨立的道教造像碑樣式 --- p.11
Chapter 二 --- 雙教碑樣式 --- p.23
Chapter 三 --- 陝西鄜縣石弘寺石刻樣式 --- p.30
Chapter 第三章 --- 北魏獨立的道教造像碑刻藝術内容的分析 --- p.34
Chapter 一 --- 主神像 --- p.35
Chapter (1) --- 早期獨立道教像的神仙像樣式
Chapter (2) --- 魏孝文帝的體制改革與造像藝術之變遷 --- p.37
Chapter 二 --- 宇宙的空間和不死的母題一龍、日、月、飛仙 --- p.42
Chapter (1) --- 龍、曰、月
Chapter (2) --- 飛仙 --- p.46
Chapter 第四章 --- 通過雙教碑的藝術内容看道教與佛教 --- p.50
Chapter 一 --- 雙教碑的藝術内容 --- p.51
Chapter (1) --- 魏文朗道佛造像碑
Chapter (2) --- 王守令道佛造像碑 --- p.55
Chapter (3) --- 師氏道佛造像碑 --- p.59
Chapter 二 --- 通過造像内容看道教與佛教 --- p.62
Chapter 第五章 --- 結論 --- p.69
參考書目 --- p.73
圖錄：北魏道教造像碑 --- p.83

本文採取道教文獻研究方法，以蔣叔輿（1162-1223）所撰的《無上黃籙大齋立成儀》為例子，探討南宋道教黃籙齋儀的發展與變革。
黃籙齋儀是具有久遠歷史發展之道教科儀，其儀式傳統可接源六朝道教科範。蔣叔輿承其師留用光（？-1206）的啟導，從六朝靈寶經典中編修齋儀，其中《金籙簡文》和《黃籙簡文》的科範更是蔣氏整理「古法」黃籙齋儀時最重要的參考；而內容則以懺謝為中心。
另一方面，在一個新科儀、新法術傳統出現之變革時代，南宋黃籙齋也不可避免地出現了一些新變革，其中最明顯是文書系統和薦拔度亡儀式的加入。
黃籙齋之文書系統，是一個涉及「文書」、「天上官署」、「印篆」、「法」、「籙」的龐大系統；這是吸收了世俗行政文書之應用，亦是道教科儀能區別於一般民間祭祀的重要特點。另各法派之文書系統、印篆運用、對行儀者法籙要求也各成一系，這亦是讓我們判別不同法派齋儀的重要依據。
此外，南宋黃籙齋晚上新增的度亡儀式，包括了破獄、召魂、沐浴、設斛、鍊度、傳戒環節，並會分正薦亡魂、普薦幽魂兩線並行，而且兩種薦度的重點也不一樣。對比「古法」黃籙齋儀，這些新儀式更著重採用行符、存想、唸呪的法術來薦拔度亡。然而通過對這些法術行持的分析，又會發展其源與六朝道教經科有不少聯繫。
南宋黃籙齋儀一方面延續了六朝靈寶黃籙齋儀懺謝的傳統，另一方面又能確保齋儀能從新法術中吸取養份，以更有效而全面地拔度亡魂。《無上黃籙大齋立成儀》的黃籙齋儀同時存在著新、古兩類儀式；這種試圖於新法術和舊傳統中以爭取平衡，只怕亦是南宋黃籙齋在儀式變革的一種體現。
This thesis adopts the study of Daoist liturgical texts, based on Standardized Rituals of the Supreme Yellow Register Retreat (WushangHuanglu dazhai licheng yi 無上黃籙大齋立成儀) written by Jiang Shuyu 蔣叔輿 (1162-1223), to investigate the development and transformation of rituals of the Yellow Register Retreat (Huanglu zhai 黃籙齋).
The thesis attempts to demonstrate that rituals of the Huanglu zhai had a long historical Daoist ritual background. The rituals could be tracked back to the liturgies of Six Dynasties. Jiang Shuyu was inspired by his teacher Liu Yongguang 留用光 (?-1206) to compile the rituals of Retreat (zhai 齋) from Lingbao 靈寶 scriptures. Among the scriptures, Jinlu jinwen 金籙簡文 and Huanglu jinwen 黃籙簡文 were the most important references for Jiang to compile "old ways"(gufa 古法). The central idea of them is confession and apology (chanxie 懺謝).
It was an era with the transformation of new rites, the Huanglu zhai in Southern Song unavoidably brought in some reforms. The most obvious two examples were the application of the system of written-documents (wenshu 文書) and the ritual of salvation of souls (duwang 度亡).
The system of written-documents in the Huanglu zhai is enormous and it involved written-documents, supernal offices (guanshu 官署), stamps (yin 印), rites (fa 法) and register (lu 籙). It absorbed the administrative documents system. And it was a crucial differentiation between Daoist ritual and folk sacrifice. Different rites adopted different systems of written-documents, different use of seals and different requirements on the ritual master. These are important evidences for us to differentiate various traditions of the rituals of zhai.
Besides that, the Huanglu zhai of Southern Song introduced the ritual of salvation of souls at night, including breaking the hell, summoning the souls, bathing, feeding, refining and teaching the precepts. They were divided into two parallel lines, the salvation of the ancestors and the universal salvation of orphan souls, and their focus were different. Comparing to Lingbao "old ways", these new salvation of souls rituals valued more on sending talismans (fu 符), visualization (cunxiang 存想), and chanting incantations (nianzhou 唸呪). And through analyzing these practices, we discovered that the origin has many connections with the scriptures and liturgies of Six Dynasties.
The ritual of Huanglu zhai, on the one hand continued the practice of confession and apology of LingbaoHuanglu zhai ritual in Six Dynasties, on the other hand it ensured the ritual could absorb new elements from the new rites in order to save the souls effectively and thoroughly. The ritual of Huanglu zhai in WushangHuanglu dazhai licheng yi included both old and new rituals. It tried to strike a balance between the new practice and the old tradition. That also demonstrated the transformation of Huanglu zhai in the Southern Song Dynasties.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
梁斯韻.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 235-263).
Abstracts also in Chinese.
Liang Siyun.

Liu, Jingyu.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 97-101).
Abstracts in English and Chinese; includes Chinese.
Introduction --- p.1
Chapter Chapter One --- The Prominence of Daoist Warrior Gods --- p.12
Chapter 1 --- Black Killer --- p.12
Chapter 2 --- Zhenwu --- p.19
Chapter 3 --- Marshal Deng Bowen --- p.29
Chapter 4 --- Marshal Wen Qiong --- p.32
Concluding Remarks --- p.34
Chapter Chapter Two --- The Cult of Marshal Wen in the Daoist Canon --- p.37
Chapter 1 --- Authorial Background --- p.37
Chapter 2 --- The Rites of Earth Spirits --- p.38
Chapter 3 --- "Hagiography of Grand Guardian Wen, Supreme Commander of the Earth Spirits" --- p.45
Chapter 4 --- The participation of Heavenly Master Daoism --- p.63
Concluding Remarks --- p.66
Conclusion --- p.68
Appendix --- p.72
"Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.72
地祗上將溫太保傳 --- p.84
"Addendum to the Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.91
溫太保傳補遺 --- p.94
Bibliography --- p.97

本文的研究重點，是清代乾隆九年( 1744 ) 成書，由劉體恕編辜的《呂祖全書》三十二卷本。筆者會先探索早期流傳的呂祖賓信仰文本，包括呂洞賓仙傳故事的兩宋文人筆記、金元道書， 及明清之際多出自扶乩的呂祖道書，作為研究的基礎，因為後期出現的呂祖道書，其內容多是早期文本的整理與重構， 這有助於了解呂祖道書的傳承與發展。論文的研究環繞幾個主要問題，首先，呂洞賓信仰如何由地方信仰發展至後來的道派傳統?當中的傳承與發展有沒有一種穩定的結構?呂祖的信仰者處於不同的時間、派別、信仰形式，他們之間有沒有通過特別的方式作信仰的交流，甚至互為影響?筆者認為，劉體恕編裹的《呂祖全書》三十二卷本是清代呂祖信仰重要的發展，有著承先啟後的角色。在《呂祖全書》三十二卷本刊行以後，個別的呂祖道壇以《呂祖全書》三十二卷本為藍本，編集自己的呂祖道書集成，如乾隆四十年( 1775 ) 成書，由邵志琳編纂的《呂祖全書》六十四卷本、嘉慶年間由京官蔣予浦先後編集的《全書正宗》和《道藏輯要》以及由全真龍門派道士閔一得，於道光年間刊行的《古書隱樓藏書》 ，在這些呂祖道書集成的編纂中，反映了其所屬呂祖道壇的信仰特色。
論文的參考材料主要為兩末的文人筆記、收入《正統道藏》的呂祖道書和藏外其他呂祖文本， 多種地方史志及歷史地圖，以及部分金石資料等。詳細考察這些資料，有助了解呂洞賓仙傳的傳承與發展，也可以探索地方上呂祖信仰的活動及其實踐特色。從《呂祖全書》的編纂出發，也有助於對清代呂祖道壇的構成，他們的信仰及實踐有更多的了解。研究的焦點特別集中於呂祖道壇的參與者，他們來自不同的社會階層，包括朝廷命官、儒士文人、地方鄉紳、商人、道士等，他們參與編慕呂祖道書，構成了清代呂祖道壇的進一步發展。
有關呂祖道壇的研究是複雜的，不單是因為歷史上曾出現大量的文獻資料由社會不同層面、不同背景的作者構成，也由於呂祖道壇這個信仰現象在中國宗教歷史發展中存在複雜的發展路向。本文的目的旨在通過劉體恕編纂的《呂祖全書》三十二卷本出發，探討後來出現由個別清代呂祖道壇以其為基礎編集呂祖道書集成，通過編纂歷史和發展考察清代呂祖道壇的信仰特色。
The focus of this research was placed on the compilation of Lüzu quanshu (The Complete Works of Patriarch Lü Dongbin), which works completed by Liu Tishu with 32 scrolls in the 9th year of Qianlong Reign (1744). In the thesis, the earlier texts related to the immortal Lü Dongbin will be examined, as by the past researches revealed that the later texts of Patriarch Lü inside the Daoist Canons and spread among the cults, which in its main lines was a product of spirit- writing practices, were reconstituted and reconstructed by those earlier works during Sung to Ming. I pose the following questions in the thesis: How did the cults of Patriarch Lü change over time? Who contributed to the transmission and the transformation? In what ways did the different cults of Patriarch Lü coexist and interact? The compilation of Lüzu quanshu completed by Liu Tishu in the 9th year of Qianlong Reign, is an important collection of texts of Patriarch Lü. After the compilation of Liu Tishu, there were several groups of peple, represents different cults of Patriarch Lü, to begin with their own compilation based on their needs. Such as the 64 scrolls reprint version of Lüzu quanshu by Shao Zhilin in 40th year of Qianlong Reign, the compilation of Quanshu Zhengzong and later the Daozang jiyao of a scholar- official, Jiang Yupu in Jiaqing Reign, and the works of a daoist priest of Quanzhen Longmen school, Min Yide and his Gu Shuyinlou cangshu. Those different works of compilation of the texts of Patriarch Lü, revealed their faith features of their cults.
The study draws its sources in different materials, including earlier and later texts related to Patriarch Lü , the notes materials from Sung to Ming, hagiographical accounts in the Daoist Canon, various local gazetteers and historical maps, and those steles and inscriptions reveals the practices and activities of the cults of Patriarch Lü in Qing Dynasty. Detailed descriptions of the history of the texts and hagiographies of Patriarch Lü are meant to help the exploration of the transmission history and their transformation of the cults. In the account of different compilation of the texts of Patriarch Lü, an examination toward the cults Patriarch Lü in Qing Dynasty can be launched, the study focused attention on the importance of the participants which came from many different social groups of late imperial China, including scholar- officials, local elites, Daoist priests, trades people, and artisans, especially those that influenced the growth of their cults represented by the compilation.
The research on the cults of Patriarch Lü is complicated, as there is a much larger body of texts, produced by variety of authors who representing a wide range of social backgrounds. The main goal of this thesis is to explore the faith features of the cults of Patriarch Lü, by the continues influences of the texts, hagiographies of Patriarch Lü, and his teaching of practices, which the author attempted to clarify the importance of the the compilation of Lüzu quanshu in the historical development.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
李家駿.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 196-218).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Li Jia'jun.
Chapter 第一章 --- 緒論
Chapter 第一節 --- 呂洞賓信仰的歷史背景 --- p.1
Chapter 第二節 --- 有關呂洞賓信仰的研究回顧 --- p.4
Chapter 第三節 --- 研究的課題及方法 --- p.11
Chapter 第二章 --- 早期呂洞賓信仰及其道書文本的流傳
Chapter 第一節 --- 兩宋的呂洞賓傳說文本分析 --- p.19
Chapter 1. --- 兩宋文人筆下的呂洞賓仙傳事跡 --- p.19
Chapter 2. --- 早期的呂洞賓道書文本 --- p.24
Chapter 3. --- 南宋《純陽呂真人文集》 --- p.25
Chapter 第二節 --- 金元全真教與呂洞賓信仰 --- p.31
Chapter 第三節 --- 明清時期的呂洞賓信仰及早期呂祖傳說的發展 --- p.41
Chapter 第三章 --- 《呂祖全書》三十二卷本的編集與成書 --- p.48
Chapter 第一節 --- 清代的湖北武昌府江夏縣與涵三宮 --- p.48
Chapter 第二節 --- 《呂祖全書》三十二卷本的主要編暴者 --- p.65
Chapter 1. --- 劉體恕 --- p.65
Chapter 2. --- 劉允誠、劉蔭誡 --- p.69
Chapter 3. --- 黃誠恕 --- p.70
Chapter 4. --- 呂祖道壇江夏涵三宮 --- p.70
Chapter 5. --- 小結 --- p.74
Chapter 第三節 --- 《呂祖全書》三十二卷本版本研究和內容結構 --- p.76
Chapter 1. --- 《呂祖全書》的版本研究 --- p.76
Chapter 2. --- 《呂祖全書》三十二卷本的內容結構 --- p.86
Chapter 第四節 --- 小結 --- p.103
Chapter 第四章 --- 劉體恕編《呂祖全書》對清代呂祖道書:編集的影響 --- p.105
Chapter 第一節 --- 邵志琳編《呂祖全書》六十四卷本 --- p.105
Chapter 1. --- 《呂祖全書》六十四卷本的編彙與成書 --- p.106
Chapter 2. --- 邵志林對《呂祖全書》三十二卷本的增補 --- p.115
Chapter 3. --- 小結 --- p.124
Chapter 第二節 --- 蔣予浦編《道藏輯要》 --- p.126
Chapter 1. --- 《道藏輯要》的主要編彙者蔣予浦 --- p.129
Chapter 2. --- 蔣予浦參與的呂祖道壇覺源壇 --- p.132
Chapter 3. --- 呂祖道壇覺源壇的呂祖信仰 --- p.135
Chapter 4. --- 小結 --- p.136
Chapter 第三節 --- 閔一得編《古書隱樓藏書》 --- p.138
Chapter 1. --- 閔一得與湖州全蓋山的呂祖信仰 --- p.140
Chapter 2. --- 《古書隱樓藏書》與金蓋山的呂祖信仰 --- p.149
Chapter 第四節 --- 小結 --- p.161
Chapter 第五章 --- 《呂祖全書》對清代呂祖道壇的影響--以西樵山雲泉仙館為例 --- p.164
Chapter 第一節 --- 西樵山雲泉仙館的創辦背景 --- p.166
Chapter 第二節 --- 西樵山雲泉仙館的發展及館內的信仰生活 --- p.169
Chapter 第三節 --- 西樵山雲泉仙館刊行的道書文獻 --- p.175
Chapter 1. --- 《善與人同錄》及《呂祖師降三教幽科》 --- p.175
Chapter 2. --- 《太微仙君呂純陽祖師功過格》 --- p.177
Chapter 3. --- 《呂祖無極寶懺》 --- p.179
Chapter 第四節 --- 小結 --- p.189
Chapter 第六章 --- 總結 --- p.191
參考文獻

張澤珣.
論文(哲學博士)--香港中文大學, 2003.
參考文獻 (p. 171-179).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zhang Zexun.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (p. 171-179).

This dissertation examines the powerful vortex of John Sung's revivals in China and Southeast Asia, which directly influenced ten percent of all Chinese Protestants by the end of the 1930s. It begins in 1926 with his decision to pursue theological education in the United States, and ends with his physical collapse in 1940. But the work is not focused on biographical details; it is primarily concerned with how Sung's ministry evolved. Contrary to the numerous biographies on Sung that circulate in multiple languages, he did not return to China as a newly born-again believer enthusiastic to call the nation to repentance. Instead, this work demonstrates that Sung first floundered in China, spending several years piecing together his conversion narrative, and he adopted the revivalism that made him famous only after joining the Shanghai Bethel Mission in 1931. Once those pieces fit together, however, Sung became the preeminent Chinese evangelist of the twentieth century. The dissertation uses archival material and unrestricted access to Sung's own diaries not only to reconstruct the transformations within Sung's ministry, but also to make new dimensions of his work accessible. Particular attention is given to class, women, and divine healing. Sung's revivals appealed to the xiaoshimin, or China's petty urbanites, who sought a modern spirituality that befit their urban lives, yet wanted a religious system that addressed their traditional concerns. Women appeared at Sung's revivals in disproportionate numbers, because in China and Southeast Asia revivalism and modernity fueled one another, and women could use that combustible mix to cast new places for themselves in local societies--even if it meant challenging Sung's own perception of women. Sung's practice of healing, derived from the holiness movement, temporarily challenged China's medical pluralism, before eventually becoming part of it. Analysis of Sung's ministry suggests that revivalism was a powerful tool for personal and social revitalization. Through it, Sung not only rebuilt his own life and ministry, but he also used revivalism to recreate a distinctively Chinese spirituality, though now Christianized and expressed in ways appropriate to China and Southeast Asia's modernizing cities.

Finally, the research sketches in more details about Lin Lingsu's background before he set his foot in Beijing; moreover, with referring to a few of compiled works of Taoist rituals, the text gives a terse but adequate description of his reformation of Taoist ritual contents. In conclusion, this thesis probes further into his status among Taoist rituals, and states that the Shenxiao Sect ritual has made a real impact on Lingbao Donghua Sect, which is closely linked with Lin Lingsu's birthplace, Wenzhou.
On the basis of consulting the related academic results and methodologies achieved by Chinese and foreign scholars, the text widely garners materials of all kinds, which include Taoist literature, history records, anthology, notes, and local history as sources in addition to the three most basic and widely-circulated versions of Lin Lingsu's biography.
The research provides several insights into some of the issues that remain debatable to this day. To start with, it reveals that back in early Northern Song Dynasty in Sichuan area there prevailed a Thunder-God register, an affiliate of Celestial Masters' talismans and registers. Also in the discovery is that in anthologies and notes, composed in the same period, in the coastal region to the south of the Yangzi River there existed the depiction of Thunder Troop which was mentioned in the Taoist Canon. All these records show that Thunder Rites not only is the outcome of a distinctive, thunder-roaring climate in the southeast coast of China, but it is also characterized as being intricate, and most importantly it has long been filed in the officially-compiled Taoist Canon.
Then, the research gives a specific and clearer outline of Shenxiao Movement. In the external aspect, it has done an even more comprehensive investigation from different angles: the symbolic meaning that the establishment of Shenxiao Temples represents, the scale and geographical distribution. Internally, the text points out that the Shenxiao teachings has an almost inseparable connection with the Taoism's three traditions, Shangqing, Lingbao and Celestial Masters, in terms of personages, scriptures and rituals etc. What's more important is that Shenxiao teachings, intrinsically, has its ordination practice, scripture and ritual, which greatly qualify the sect as a denomination of the Taoist faith.
This thesis is a case study of Lin Lingsu (1076-1120), a Wenzhou native Taoist priest in Northern Song Dynasty. The text, aimed at the course of his life as well as the religious events, in which he was later involved in Bianjing, delves into the development of Taoism in Northern Song Dynasty---Shenxiao Movement in particular, launched by him during the periods of Zhenghe (1110-1118) and Xuanhe (1119-1125), the reign of Emperor Huizong---and hence the influence as the result of it. In other words, the research builds itself on a network connecting a single personage and time lengthways with events, space and other relevant personages breadthways. Thereafter, it goes further into some issues related with Taoism in Northern Song Dynasty and reevaluates a negative perspective of Lin Lingsu seen in Song History.
李麗涼.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 240-257).
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0607.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 240-257).
Li Liliang.

Research materials will be drawn from four sources: various local historical resources, epigraphies, Daoist canon and popular literature like Tang strange writings. The project will make full use of epigraphies of local Daoist monasteries in the area of Chuzhou and local gazetteers of Zhejiang Province which inform historical development of the Ye Fashan cult in the region.
This study begins with the attempts to reconstruct the history of Palace Chapel Daoist Priest Ye Fashan and his Daoist family through analyzing the epigraphies of Ye's father, grandfather and himself. Before he died, Ye donated his houses as Daoist monasteries, which earned the clan's social reputation in the local society of Chuzhou, as well as for his offspring and local Daoist priests in the monasteries. Between the late Tang and the Song period, Ye was later worshiped as both the ancestor and local deity by the Ye clan. Local people even built ancestral temple in the Daoist monastery. Furthermore, Ye also received ample worships in many Daoist monasteries across the Chuzhou region because of his typical cultural hero activities such as making rains and controlling drought.
This thesis endeavors to explore the development of the local cult of Daoist priest Ye Fashan from the Tang Dynasty until the Song Dynasty. It aims at tracing the cult's historical and religious background within an academic context, which emphasizes studying history of Daoism and Daoist immortals in local society.
Ye Fa-shan is revered as a Daoist deity in many hagiographical sources found in the Daoist canon. The image of Ye in the Daoist hagiography is deeply influenced by strange writings and novels flourished in Tang, which emphasize the esoteric activities and thaumaturgy of Ye. His image as a Ritual Master in such narratives actually reflects the religious memory of the Tang people. Ye's esoteric image was further re-figured by new schools of Daoist ritual in the Song period. Ye was believed to be an important initiator of the Fu and Fa which were Daoist techniques to summon spirits and exorcise evils. In this thesis, the purpose of a biographical study of Ye Fashan is to acquire an archeological understanding of a Daoist cult between the Tang and the Song periods. Through an in-depth understanding of the popular literature and Daoist canon, the dissertation will try to reconstruct Ye's multiple images in local imagination and Daoist sources.
吳真.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 203-218).
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0608.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 203-218).
Wu Zhen.

Chow Wai-yin.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leave [243]-259).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts in English and Chinese.

The thesis is a study of Richard Casey and the Department of External Affairs in the 1950s, and the policies proposed or adopted by the Department in relation to three Asian nations: China, Indochina and Indonesia. This will illuminate the workings of a key government department that was at the front line of the early Cold War. The 1950s was a crucial decade in fostering relationships with Australia’s northern neighbours, many either emerging from, or fighting against, colonial rule. The actions of the Minister for External Affairs and his Department, whether positive or negative, would lay the foundations of Australian foreign policy for future decades. The thesis explores the ways in which Casey approached different regions in Asia in order to provide an analytical framework of how his policies toward Asia developed over time. The thesis examines whether Casey’s ideas about Asia were influenced by the particular circumstances of each country or whether other imperatives determined his approach to Asia. A study of Casey’s tenure in External Affairs will also involve an analysis of the level of support for Casey and his department both within Federal Cabinet and from Prime Minister Menzies.

羅明輝 = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.
論文(博士)--香港中文大學, 1998.
參考文獻 (p. 272-275).
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Luo Minghui = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.
Lun wen (bo shi)--Xianggang Zhong wen da xue, 1998.
Can kao wen xian (p. 272-275).
Zhong Ying wen zhai yao.

Firstly, while the Yao people inhabit in wide geographic regions stretching across Southern China and South East Asia, even overseas, the Paiyao, a branch of the Yao who inhabits only in the Liannan district of the Guangdong province, is unique not only in their geographical inhabitancy but also cultural characteristics.
Secondly, while Yao people's Getang ritual is a wide spread ritual practice with local variations, there has not been any in-depth study on the Getang ritual of the Paiyao people.
The significance of this study are Three-fold.
The thesis aims to study the soundscape of Paiyao ethnic nationality's "Getang Ritual" in Guangdong Province.
Thirdly, with a musicological concern, this thesis approaches its subject from the perspective of "soundscape of the ritual enactment", (Tsao Penyeh 2006: 81) and aspires to reach an understanding of the wider meaning of the Getang ritual among the Paiyao people and their society.
This study consists of the following three processes: (1) Fieldwork to investigate and compile ethnographic texts from both the researcher's observation and insiders' oral narrations and relating to actions in the makings of the ritual soundscape. (2) Analysis of the ritual "sounds", in terms of themselves and their extra-musical factors. (3) Interpretation of the meaning of ritual sounds and their soundscape of Paiyao's Getang ritual within the framework of the belief system that consists of a trinity of sounds and soundscape, ritual enactment and belief.
This thesis has seven chapters, with its theoretical and methodological reverences indebted to ritual studies by Tsao Penyeh (his research of ritual and ritual soundscape of China's belief systems) and Clifford Geertz (his many writings on anthropological theory and methodology, as well as his study of "reinterpretation to other's interpretation").
周凱模.
Adviser: Pen-Yeh (Poon-Yee) Tsao.
Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 2945.
Thesis (doctoral)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (p. 289-317) and indexes.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Zhou Kaimo.

論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 341-355).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zhong Ying wen zhai yao.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 341-355).