Relevant bibliographies by topics / Taoist Temples

Contents

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

Academic literature on the topic 'Taoist Temples'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Taoist Temples"

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Yeong, Yin Mei, Khairul Aidil Azlin Abd Rahman, Nor Atiah Ismail, and Nangkula Utaberta. "The Symbolism and Survivability of Royal Identity (RI) for the Upper Section of the Taoist Temple Built in the 19th Century in the Klang Valley, Malaysia." Journal of Design and Built Environment 23, no. 3 (2023): 83–97. http://dx.doi.org/10.22452/jdbe.vol23no3.5.

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Taoist temples are considered a nation-specific religious and exceptional cultural landmark regionally. The design principle of the lower, middle, and upper sections of the physical building profoundly symbolised royal identity (RI). Scholars discovered that despite Chinese lineage positively recognising the importance of this symbolism, they were clueless about it, notably the configuration of the upper section. The objective of this paper is primarily to identify the design symbolism of the Taoist temple and assess the survivability of the RI for the upper section: 1) roof form; 2) ornamentation and 3) roof colour. Qualitative research was administered by conducting an observational study amongst the ten selected Taoist temples constructed in the 19th century in the Klang Valley. The results revealed that most of the design symbolisms inherited from the Southern region of Mainland China and RI were lessened. Interestingly, the samples synthesised the orthodox RI with indigenous local Malay vernacular architecture, the ventilated roof. The finding not only potentially intensifies the Chinese community by providing insightful knowledge, but it also eases the practical-knowledge gap amongst design practitioners and revitalises the tourism industry in the culture, arts, and heritage domains.
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Lin, Chao Shui, Chun Hung Hu, Peng Lai Chen, and Tsair Rong Chen. "The Illumination Characteristics of Glass-Based Mazu Temple Buildings Compared to Traditional Temples in Taiwan." Advanced Materials Research 805-806 (September 2013): 1616–19. http://dx.doi.org/10.4028/www.scientific.net/amr.805-806.1616.

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The role of religion in providing people spiritual stability and the necessity for conducting worships has increased the demands of religious buildings. Taoist religious buildings have a significant presence in Taiwan. With increasing environmental awareness and declining wood production, current constructions of Taoist buildings have shifted from using wood to employing reinforced concrete as building material. However, insufficient indoor lighting results in buildings requiring artificial lighting, which in turn leads to energy consumption. Therefore, a glass-based material Mazu temple is proposed to substitute wood and reinforced concrete material. The design consideration for building is illustrated in this paper. Furthermore, the illumination of the Mazu temple constructed will is analyzed and compared to a traditional Taoist temple building. The results show that the illumination of glass-based temple buildings is better than traditional temple buliding. Hence, it could reduce the require time of artificial lighting.
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Shen, Ching-Cheng, Hsi-Lin Liu, and Dan Wang. "The Influence of Different Factors of Product Attachment on Taoist Tourism Loyalty." Sustainability 15, no. 3 (2023): 2123. http://dx.doi.org/10.3390/su15032123.

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Zinan Temple is one of the Taoist temples in Taiwan, demonstrating the vital status of religious activities and beliefs. Creating religious products that tourists like through unique religious resources and conducting product differentiation competitions is essential for religious tourism to attract tourists. The research used a convenience sampling method, and 377 online questionnaires were distributed and used SPSS 21.0 to conduct linear regression. This research affirms the positive effect of product attachment on loyalty through indispensability and irreplaceability, as well as irreplaceability being a more critical intermediary variable. This research has verified the theoretical impact of religious tourism products on loyalty and makes specific recommendations on improving Taoist tourists’ loyalty to enhance the tourism competitiveness of Zinan Temple. Therefore, this research provides practical suggestions for religious development and cultural sustainability.
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Ratna Amina, Nurtyasih Wibawanti, Suwandi Sumartias, Siti Jamilah Az Zahra, and Sherica Rafa Almira. "INTEGRATIVE COMMUNICATION IN CONSERVING TAOISM AND CHINESE CULTURE SIU HOK BIO TEMPLE SEMARANG, CENTRAL JAVA." Sosiohumaniora 25, no. 2 (2023): 294. http://dx.doi.org/10.24198/sosiohumaniora.v25i2.47586.

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Pagoda as a cultural product and religious institution that must be maintained as a national cultural treasure. Siu Hok Bio Temple is one of the oldest temples in Semarang. The pagoda is able to maintain the authenticity of the building and the values of Chinese culture and Taoist religious values, and even become a center of reference for the culture and values of Taoism. However, there are concerns about its sustainability because there is no younger generation who want to continue their cultural and religious values. Starting from this, this research wants to examine by focusing on the efforts of pagodas to maintain their existence as centers of Chinese culture and Taoist values in areas where the majority are of other religions. This research uses a theoretical approach through the perspective of social exchange evolution theory developed by Sillar, 2019 and ICT (Integrative Communication Theory) theory, 2005. The research method uses subjective interpretive research, a qualitative approach through participatory research. The conclusion of the research shows that the external approach to the environment is carried out in participatory communication quite successfully. However, in building communication with the congregation the pagoda tends to be puritanical and conservative, so that integrative communication cannot be carried out, which in the end does not occur conducive social exchange. The recommendation is to separate the values of Taoism and Chinese culture in order to be adaptive to the younger generation who have entered the digital world.
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Knorozova, Ekaterina Yu. "The image of the crane in vietnamese traditional culture." Russian Journal of Vietnamese Studies 7, no. 2 S (2023): 136–45. http://dx.doi.org/10.54631/vs.2023.72-474680.

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The image of the crane (stork) is associated with the most ancient ideas, has spread among different peoples. This is one of the symbols of Vietnamese culture, the sacred bird Lak, whose images are present on the bronze drums, resembles a crane. In Vietnam, there are still sculptures in temples depicting a turtle with a Lac bird on its shell. The image of the crane was used by Buddhism. A lonely crane in Confucianism is a hint of a major dignitary dissatisfied with his fate, perhaps retired and therefore inclined to Taoism. Cranes (especially white ones) are considered to be the birds on which the Taoist immortals fly. Nguyen Trai's poems mention the yellow crane.
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Le, Dinh Son, and Trong Duong Tran. "Rites for/of Power: Research on the Harmony of Three Teachings in Vietnam during the Former LL (LL SB) Dynasty (1428—1527)." Russian Journal of Vietnamese Studies 8, no. 1 (2024): 81–93. http://dx.doi.org/10.54631/vs.2024.81-607329.

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This article studies the harmony of Three Teachings in Dai Viet during the period of the Former Lê dynasty (Lê Sơ period) (1428–1527). Most of the previous studies have suggested that Lê Sơ was the period advocating for the monopoly of Confucianism and rejecting Buddhism and Taoism. However, this article will prove that the Lê Sơ dynasty was thoroughly using Confucian classics under the Song dynasty, applying the model of Confucian state of the Great Ming dynasty, while still developing management policies on Taoism and Buddhism. The “The Convergence of Three Teachings” was a dynastic policy, in which Confucianism played a major role in ideological, political and cultural activities, while Buddhism and Taoism played a supporting role in ritual and religious activities of the dynasty and folklore. The results show that the “The Convergence of Three Teachings” is a constant of Vietnamese history from the Lý – Trần dynasties onward. The Lê Sơ royal court both developed Confucian cultural institutions and managed Buddhist and Taoist monasteries, temples and rituals. This can also be considered the foundation for the Three Teachings to come together in the later stages.
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HSIAO, Yuyen, and Kayoko TORIKAI. "ANALYSIS ON THE MANAGEMENT SYSTEMS OF TEMPLES : Studies on the gathering functions of visitors in Taoist temples in Tainan city Part2." Journal of Architecture and Planning (Transactions of AIJ) 70, no. 597 (2005): 69–76. http://dx.doi.org/10.3130/aija.70.69_2.

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Lin, Chaohui. "The Evolution of Landscape Layout Concept of Lingnan Taoist Zuting Temples in the Qing Dynasty." Natural Resources 14, no. 08 (2023): 121–33. http://dx.doi.org/10.4236/nr.2023.148009.

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Yan, Yingwei, Kenneth Dean, Chen-Chieh Feng, et al. "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 (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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f, f. "The Study on the Spatial Narrative of San Shui Xiao Du." Society for Chinese Humanities in Korea 85 (December 31, 2023): 193–206. http://dx.doi.org/10.35955/jch.2023.12.85.193.

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This paper starts from the perspective of ‘space’ and studies the spatial narrative of San Shui Xiao Du by Huang Fu mei in late Tang Dynasty form modern narratology. Space, as one of the most important elements of the novel, its spatial structure presented in the novel is the result of the author's intention. These spaces existing in the work not only construct the framework of the novel, but also place the central idea of the literary work. Therefore, exploring the narrative function of space in the text is conducive to better understanding the meaning of each place in the novel. This paper mainly takes the artistic space in the work as the research object, which refers to the four real spaces of Ancestral Temples, Family Mansion, Temples Taoist, and Military war. By intensive reading and comparative analysis of the text, it reveals the narrative function of the four real space in the novel from three aspects：promoting the development of the storyline, shaping the characters’ images and satirizing the social situation. It can be seen that the space in literary works not only be regarded as the background of the story, but also play an irreplaceable role in the narrative of novels.
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Dissertations / Theses on the topic "Taoist Temples"

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Wong, Choi-kuen. "Ching Chung Taoist temple of Hong Kong Dao jiao Xianggang qing song guan /." Click to view the E-thesis via HKUTO, 1999. http://sunzi.lib.hku.hk/hkuto/record/B31952409.

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Wong, Choi-kuen, and 黃彩娟. "Ching Chung Taoist temple of Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952409.

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Ng, Chung-kwan Wallace. "Building as an incomplete urban topography : a public terrain at Wong Tai Sin Temple /." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947448.

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Simon, Scott 1965. "Economics of the Tao : social and economic dimensions of a Taoist monastery." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68136.

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Most studies of monasticism have concentrated on the religious discourse of asceticism as a withdrawal from the secular world. Based on three months of field research in a Taoist monastery at a holy mountain in Wenzhou, China, however, this thesis describes the close relationship between the monastery and the local society and economy. Social and economic factors influence the decisions of individuals to become monks or nuns. Through networks of lay disciples, the monastery maintains close social links to society. Furthermore, the monastery is intricately tied to the economy as a provider of ritual and tourist services. It is hoped that this thesis will contribute to a better understanding of the place of religious institutions in rural Chinese society.
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Ng, Chung-kwan Wallace, and 吳仲君. "Building as an incomplete urban topography: apublic terrain at Wong Tai Sin Temple." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31985373.

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Su, Yanfang, and 苏艳芳. "Mapping the lost cultural landscape of the Donghua Daoist Temple in Chongqing: a study of the importance ofcultural landscape for Daoist sites." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48348491.

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 Daoist architecture, as the cultural carrier of Daoism, has close relationship with cultural landscape which is a key element in the conservation of Daoism sites. However, very little scholarly attention has been paid to it, and obviously this is a threat to the integrity of Daoist architecture and also the intangible part behind it – the continuity of Daoism culture. To date, 86 properties with 5 trans-boundary properties and 1 delisted property on the World Heritage List have been included as cultural landscapes: of these only 3 were in the China, whilst none of them is related to Daoism. The relatively small number of Chinese nomination is due partly to less concern to the cultural landscape during inscription in china, despite its great importance. Moreover, though some Daoism sites and architecture have been proved to have universal value and inscribed as world heritage, such as Mount Qingcheng and Dujiang yan Irrigation System, Ancient Building Complex in the Wudang Mount and Mount Sanqing shan National Park, some official presences have ignored the fact that they would fulfil the category of continuing landscape of outstanding universal value with cross reference to the associative cultural landscape category. And the objective of this dissertation is to provide an understanding of the close relationship between Daoist architecture and cultural landscape which seems to have never been integrated with each other, and also the important role that cultural landscape plays in the survival and conservation of Daoist architecture, through a case study of a Daoism temple in Chongqing.<br>published_or_final_version<br>Conservation<br>Master<br>Master of Science in Conservation
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Li, Chun-tung, and 李俊彤. "Envisioning authority: the Mongol imperium and the Yonglegong mural paintings and architecture." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48079911.

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This thesis addresses the question of how the Mongol imperium’s patronage in combination with Quanzhen Taoist proselytism inspired the mural paintings and architectural forms of the Yonglegong永樂宮. The Taoist temple of Yonglegong was constructed during the Yuan dynasty (1279-1368) on the site of the former residence of the Taoist immortal L? Dongbin呂洞賓. During the period of the temple’s construction from 1244 to 1358, the Quanzhen 全真order, to which the Yonglegong was affiliated, thrived under the Mongol imperium. Previous scholarship has emphasized the Quanzhen order’s autonomous and exclusive role in the formation of Yonglegong. An analysis of the development of the Quanzhen from its establishment in late Jin dynasty (1115-1234) to its rise to prominence during the Yuan suggests that it received significant imperial supports and thus was not wholly autonomous. The Quanzhen order’s development was intertwined with and propounded by imperial patronage. The Yonglegong’s status as one the three holiest patriarch halls of the order ensured its centrality as a showpiece of the Mongol-Quanzhen collaboration. This study explores the iconographic innovations of Chaoyuantu 朝元圖 (Paying homage to the Origins), a representation of the Taoist universe, a subject that existed in pre-Yuan art; and the Hagiography of L? Dongbin, a new category of Taoist imagery. These two mural painting programs show different modes of appropriation. In the Chaoyuantu, the Mongol imperium altered the scheme of depiction and inserted new iconography in order to register their claims over established traditions of representation. As for the depiction of L? Dongbin, prior to Yonglegong, the immortal was only represented in single scenes, not in a fully developed biographical narrative. The Hagiography of L? Dongbin represents arguably a new genre of narrative depiction that facilitated an alternative ideology. Such alterations are regarded in this thesis as evidence that illustrates the shared interests of the Mongol imperium and the Quanzhen order as they intersected. In comparison with the mural paintings, the Yuan dynasty architectural structures’ significance has not been adequately recognized in earlier scholarship. This thesis reexamines the implications of the architectural features’ parameters and the unique alignment of structures in the Yonglegong. As such this study acknowledges the Yonglegong’s multiple identities as a complex that serves both the imperial and religious interests. It also evaluates the extent to which the architectural structures directed the organization and presentation of the mural paintings they housed. Through the reclamation of Yongleong’s historical context, aligned as it was with a Mongol-Quanzhen collaboration, this study recognizes the larger significance of the temple complex. The Mongol imperium in combination with the Quanzhen order have given rise to a new formulation of Taoist mural paintings and architecture with new iconography, themes and modes of representation.<br>published_or_final_version<br>Fine Arts<br>Master<br>Master of Philosophy
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Liu, Yonghua 1970. "The world of rituals : masters of ceremonies (Lisheng), ancestral cults, community compacts, and local temples in late imperial Sibao, Fujian." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84524.

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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.
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Meunier, Marjorie. "Aspects économiques des pratiques religieuses taoïstes contemporaines entre temples et monde séculier (Chine, Europe)." Thesis, Lille 1, 2016. http://www.theses.fr/2016LIL12010.

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La diffusion rapide du taoïsme dans le monde chinois dont il est issu, mais aussi bien au-delà, pose la question du modèle économique qui permet à ces organisations religieuses de se développer. Cette thèse étudie les aspects économiques de ce taoïsme contemporain à travers l'analyse des instances économiques élémentaires et leurs interactions entre elles et avec le monde laïc. Les résultats dessinent une économie du taoïsme monastique contemporain fondée sur un système de lignées de pseudo-parenté religieuse où les maîtres se transmettent une approche spécialisée de leur rôle d’échange entre les mondes humains et divins. Ces lignées s'inscrivent dans un ordre organisé pour favoriser la mobilité et le tissage de liens entre lignées, qui s’opposent autour de leurs activités religieuses spécialisées. Les apports de ressources laïcs qui financent les temples et lignées, dépendent de l'adéquation de la réponse des maitres aux besoins des laïcs, à travers leurs services et enseignements<br>The rapid growth of Daoism in the Chinese world and beyond questions the economic model at play in these religious organisations. This thesis analyses the economic aspects of this contemporary monastic daoism through the study of basic economic elements, their interactions with each other and with the laity. Results point to an economy based on a religious lineage system, where is transmitted a specialised approach to the master's role of medium between worlds. Those lineages are affiliated to an order organised to promote mobility and networking between them, which oppose each other on their specialised religious activity. Lay ressources on which temples and lignages are funded, depend on the adequacy of the masters’ response to the laity's needs through their services and teachings
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"Wong Tai Sin oblation and soothsaying complex: a transitional space in an expression of Chinese traditional architecture." 2002. http://library.cuhk.edu.hk/record=b5891333.

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Wu Chun Ho.<br>"Architecture Department, Chinese University of Hong Kong, Master of Architecture Programme 2001-2002, design report."<br>CONTENT --- p.P-1<br>PROJECT BRIEF --- p.P.2<br>MISSION STATEMENT --- p.P.3<br>ISSUES & GOALS --- p.P.4<br>SITE ANALYSIS --- p.P.5-7<br>DESIGN PROCESS --- p.P.8-18<br>Chapter APPENDIX I: --- DRAWINGS<br>Chapter APPENDIX II: --- FINAL PRESENT
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Books on the topic "Taoist Temples"

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Yueli, Zhu, and Yuan Zhihong, eds. Zhongguo Dao jiao gong guan wen hua. Zong jiao wen hua chu ban she, 1996.

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Yin, Zhihua. Chinese tourism: Taoism. Foreign Languages Press, 2005.

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Qiao, Yun. Dao jiao jian zhu: Shen xian dao guan. Zhongguo jian zhu gong ye chu ban shu, 2004.

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Geng, Guang'en. Wudang Shan gu jian zhu qun =: The ancient building complex in the Wudang Mountains. Tian di tu shu you xian gong si, 2002.

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"Beijing wen wu jian zhu da xi" bian wei hui, ed. Si guan: Temples. Beijing mei shu she ying chu ban she, 2011.

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author, Shi Xiaojun, and Yan Jianhua author, eds. Dao ying Shenjiang: Hai shang Bai yun guan. Hua xia chu ban she, 2016.

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Nan, Shun-xun. China's sacred sites. Himalayan Institute Press, 2007.

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Peng, Shaozhou. Taiwan dao miao zhi: Di 2 ji, Taibei shi. Zhonghua dao jiao wen hua fu wu she, 1987.

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Zhongguo dao jiao bian ji bu. Dong tian sheng jing: Famous centres of Taoism. Zhongguo dao jiao xie hui, 1987.

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Wang, Penghui. Qing dai Min chu Xinjiang Zhendi Dao de fo si dao guan yan jiu. Xinjiang ren min chu ban she, 2016.

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Book chapters on the topic "Taoist Temples"

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"The Taoist Temple Clergy." In The Taoists of Peking, 1800–1949. BRILL, 2007. http://dx.doi.org/10.1163/9781684174546_004.

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Birrell, Anne. "Chinese and Japanese Studies." In A Century of British Medieval Studies. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197263952.003.0013.

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This chapter examines British work on Chinese and Japanese studies. It explains that for a significant part of the twentieth century British sinologists have been trendsetters worldwide in the field of medieval studies. Most of the British research focused on Tun-huang studies, the Taoist canon, Buddhist temple art, Chinese landscape painting, Sung porcelain and Chinese poetry. This chapter also stresses the need to examine the concepts of gender and egalitarianism with the framework of current trends in medieval sinology.
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"Department, Guizhou Normal University. He is a member of the Chinese Musicians’ Association and Director of the Society for Nuo-drama of China. Tsao Penyeh is Senior Lecturer in Ethnomusicology at the Chinese University of Hong Kong. His research interest in Chinese music includes singing-narratives, puppet theatre, and ritual music. Tsao heads the Ritual Music in China Research Programme at the Music Department of the Chinese University of Hong Kong, aiming to systematically investigate Taoist and Buddhist ritual music as well as ritual music of other ethnic nationalities in China. With a team of twenty scholars, the Research Programme is presently conducting a three-year project ‘Comparative Study of Regional and Transregional Taoist Ritual Music Traditions of Major Temples in China, Hong Kong and Taiwan’. Tian Lian-tao is an ethnomusicologist and composer, and professor of the Central Conservatory of Music, Beijing, China. He has conducted extensive research into the traditional music of China’s minority nationalities for more than forty years. Xiu Hailin was born in Shanghai in 1952 and graduated from the department of Musicology at the Central Conservatory of Music in 1983. He is currently the Assistant Professor and Assistant Director of the Institute of Music, Central Conservatory of Music. Tsui Ying is currently an ethnomusicology Ph.D. student in the University of Pittsburgh (Pennsylvania, USA). He received his B.A. in 1987 and his M.Phil. (Chinese music), in 1990 from the Chinese University of Hong Kong. His major field of interest in Chinese instrumental music. In Hong Kong, he has been active as a Chinese flute player as well as a conductor in the modernized Chinese folk orchestras, as well as a Western flute player, for over a decade. His master thesis studied amateur Chinese orchestras in Hong Kong in the seventies with reference to the musical characteristics of the kind of repertoire performed and the social context in which the orchestras emerged. Tsui’s doctoral dissertation is on the issues concerning the traditional Cantonese music ensemble. Ruth Wingyu Yee , a founder of the Shatin Cantonese Opera Troupe, Hong Kong, has for the past ten years been serving on its management committee and performing as a principal actress. She was a solo folksong singer." In Tradition & Change Performance. Routledge, 2012. http://dx.doi.org/10.4324/9780203985656-17.

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Conference papers on the topic "Taoist Temples"

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Zhang, Xinyu, and Pablo Ramirez. "Social Media Communications Strategies among Taoist Organizations in China: The Role of Weibo as a Communication Platform for Taoist Temples." In World Conference on Media and Mass Communication. TIIKM, 2016. http://dx.doi.org/10.17501/medcom.2017.3111.

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Zhang, Xinyu, and Pablo Ramirez. "Social Media Communications Strategies among Taoist Organizations in China: The Role of Weibo as a Communication Platform for Taoist Temples." In World Conference on Media and Mass Communication. The International Institute of Knowledge Management (TIIKM), 2017. http://dx.doi.org/10.17501/medcom.2017.2111.

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"The Assessment of Young Generation Understanding and Awareness toward Artistic Ornamental of Taoist Chinese temple from 1800-1900AD in Klang Valley, Malaysia." In International Social Science, Humanity and Education Research Congress. Eminent Association of Pioneers, 2016. http://dx.doi.org/10.17758/eap.eph716006.

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