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Journal articles on the topic 'Taoist Temples'
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1
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 (December 26, 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 (January 22, 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 (July 18, 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 (June 16, 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 (April 13, 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, 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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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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Nianchen, Ren. "METALLIC ARCHITECTURE OF CHINA IN LATE MIDDLE AGES: TYPOLOGY AND ARTISTRY." Architecton: Proceedings of Higher Education, no. 4(72) (December 28, 2020): 12. http://dx.doi.org/10.47055/1990-4126-2020-4(72)-12.
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The article considers the use of copper-alloy and iron casting technology in China from the Song dynasty (960–1279 AD) to the Qing dynasty (1644–1912 AD) inclusive. The architectural typology covers cult buildings – Buddhist and Tibetan-Buddhist pagodas, Taoist temples, and secular park pavilions. The specifics of the technology and artistic expressiveness distinguishing Chinese metallic architectural structures are identified based on concrete examples using the formal stylistic method of art analysis and technical analysis method. It is concluded that the metallic architecture did not work out new structural and art forms, the casting technique reproducing the structures and décor of wooden prototypes. This was associated with both the conservatism of visual perception and centuries-long standardized forms of cult and palace architecture. The casting technology potentialities enabled the structural and decorative features of wooden prototypes to be reproduced in every detail.
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Ding, Seong Lin, and Kim Leng Goh. "The impact of religion on language maintenance and shift." Language in Society 49, no. 1 (December 4, 2019): 31–59. http://dx.doi.org/10.1017/s0047404519000642.
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ABSTRACTThis article explores religious impact on language maintenance and language shift in two Hakka communities in Malaysia. While research has shown a trend towards language shift in these communities, whether religious institutions can play a role in heritage language maintenance remained unclear. The key findings are as follows: (i) language use patterns differ among various religious groups; (ii) this difference is due mainly to religious practices, that is, whether a heritage language is used as the ‘language of religion’; and (iii) most religious institutions, except Taoist temples and Basel churches, seem to fuel shifting. However, the tendency to move towards the ‘bi-language of religion’ threatens even the efforts of Basel churches. The study indicates interesting possibilities regarding religious impact but also shows, paradoxically, that the priority of Hakka-based religious institutions is to promote their religions, not to sustain the threatened heritage language. (Language maintenance, language shift, religious impact, Hakka Chinese community)*
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HSIAO, Yuyen, and Kayoko TORIKAI. "ANALYSIS OF VISITORS AND HOW THEY SPEND THEIR TIME IN TEMPLES : Studies on the gathering functions of visitors in Taoist temples in Tainan city (Part 1)." Journal of Architecture and Planning (Transactions of AIJ) 69, no. 585 (2004): 79–86. http://dx.doi.org/10.3130/aija.69.79_3.
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Yang, Peifan. "Taoist music of China in the context of the religious practice of Taoism." PHILHARMONICA. International Music Journal, no. 4 (April 2023): 49–59. http://dx.doi.org/10.7256/2453-613x.2023.4.43892.
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The subject of the research is the music of Chinese Taoism, which was formed as an integral part of religious rituals in Taoist monasteries. In the depths of the ancient culture of Taoist monasticism, a stable system of genres, a stable circle of melodies and a set of ritual instruments has developed. The purpose of the study is to consider Taoist music in the context of the centuries-old spiritual practice of Chinese Taoism. The object of the study is the music that voices the rituals and ceremonies of Taoism as an integral religious system. The ideas of Taoism as a philosophical system are touched upon indirectly. For the first time in Russian-language musicology, a periodization of Taoist musical culture has been developed, two levels of interaction between music and ritual, determined by the type of worship, have been identified and analyzed, varieties of vocal intonation of Taoist prayers have been identified, and the connection between Taoist music and local folklore traditions of China has been substantiated. The main conclusions of the study: in the history of Taoist music, five periods can be distinguished, the change of which is due to the development and complication of the ritual practice of Taoism, the expansion of instruments, the spread of liturgical tunes outside the monasteries; the religious traditions of Taoism predetermined the selection of temple instruments, among which the timbres of percussion and wind instruments predominate; the functioning of music in spiritual rites is determined by the internal (in the monastic circle) or external (in the secular environment) type of ritual; in the musical practice of Chinese Taoism, four types of vocal intonation can be distinguished - chanting, scan, recitation, vocalized speech; Taoist music is closely connected with the folklore culture of various provinces of the country.
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Tovbych, Valerii, Oleh Slieptsov, Mykola Dyomin, and Olena Kozakova. "PHILOSOPHICAL AND RELIGIOUS TEACHINGS OF CHINA AS THE BASIS OF ART AND ARCHITECTURE." Spatial development, no. 5 (November 24, 2023): 121–28. http://dx.doi.org/10.32347/2786-7269.2023.5.121-128.
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The social life of China, its culture and art were determined by the local religion of Taoism, and the main postulates were laid out in the treatise "Daodejing" ("The Book of Tao and De", 6th century AD). Accordingly, a person with the whole way of life became a participant in the cycle of phenomena in nature, and therefore felt that he was not the main creation of God, as it was in Christianity, but only one of the components of the universe.
Unlike Christianity, the phenomenon of Buddhism consists in the absence of a "logos" – the deity at the heart of the religion, since initially the image of the Buddha was interpreted as the image of a person who has achieved enlightenment. In Buddhism, there was no thesis about the value of human existence, which was interpreted as one-moment and changeable.
Now let's trace how the specific philosophical and religious teachings of China influenced art and architecture.
This is clearly visible both in secular buildings and in the temples of the three religions. The phenomenon of the transformation of the borrowed religion of Buddhism on local soil can be illustrated by the example of the unique cave temple complex of Dunhuang, the creation of which lasted over a thousand years, from the 4th to the 14th century. On the example of the wall paintings of sanctuaries, it is possible to trace how the borrowed subjects and techniques were gradually diversified and improved under the influence of local painting techniques. Moreover, scenes of secular life, portraits of benefactors, as well as a pantheon of Taoist deities were gradually added to the purely Buddhist subjects (fetian – the Chinese version of the heavenly apsaras, lords of Fuxi and NЯwa, etc.).
The principles of feng shui and established hierarchy were also maintained in secular architecture and landscape design. So, all the main facades were oriented to the south, and the screens acted as barriers for evil spirits (in the gardens, such a function was performed by "natural screens" – "green screens", when one natural picture covered the other and it was impossible to view the entire garden at the same time. Chinese garden became the personification of the harmony of the world, therefore each landscape picture was carefully thought out. It was believed that gazebos – small pavilions in the garden became a place where a person encountered the laws of perfect harmony of nature.
An analysis of the relationship between traditional Chinese architecture and art and traditional philosophical and religious teachings proves that architecture and art were subject to the principles of feng shui and local "religious syncretism".
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Oetomo, Repelita Wahyu. "KELENTENG CIN BUK KIONG, PULAU RUPAT." Berkala Arkeologi Sangkhakala 9, no. 18 (September 5, 2019): 61–67. http://dx.doi.org/10.24832/bas.v9i18.344.
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Generaly, the Chinese Temple is a place for Chinese people doing their religious activities, e.g. pray God, anchestor, prophet and the soul related with Konfusianism, Taoism and Buddhism. The name of some Chinese Temples use their main god or god's superiority. It's interested in analyzing the architecture of the building of Chinese Temple because of its uniqueness
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WANG, Ruiqi, Ying LOU, and Xiong LI. "Stone Chamber (“Shishi”) and Chamber of Quietude (“Jingshi”): Construction Techniques of Taoist Temples and Environmental Spaces in Mount Hua." Landscape Architecture 31, no. 3 (March 1, 2024): 132–39. http://dx.doi.org/10.3724/j.fjyl.202304230200.
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Xie, Hui, Zhaohui Peng, Jian Kang, Chang Liu, and Huifei Wu. "Soundscape Evaluation Outside a Taoist Temple: A Case Study of Laojundong Temple in Chongqing, China." International Journal of Environmental Research and Public Health 19, no. 8 (April 11, 2022): 4571. http://dx.doi.org/10.3390/ijerph19084571.
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The unique architectural form and religious background of Taoist buildings can lead to a special acoustic environment, but there is a lack of research on the soundscape evaluation of Taoist buildings. Laojundong Taoist Temple was selected as the research site. The psychological and physiological responses of Taoist priests and ordinary people, and strategies for soundscape renovation were investigated by conducting field measurements, interviews, soundwalks, and audio–visual experiments. There was significant negative linear regression between the LAeq,5min and soundscape comfort (p < 0.01). The visual landscape comfort of ordinary people was notably correlated with landscape diversity (p < 0.01), whereas their soundscape comfort was markedly correlated with the degree of natural soundscape and audio–visual harmony (p < 0.01). The soundscape evaluation by Taoist priests was affected by their belief, activity types, social factors, and spatial positions. With the increasing proportion of the natural elements in the visual landscape in the temple, the acoustic comfort of Taoist priests and ordinary people significantly increased with the addition of bird sounds (p < 0.01). However, with the increasing proportion of Taoist scenes, Taoist music only significantly improved the acoustic comfort and heart rate of ordinary people (p < 0.01).
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Ye, Jian Hua. "Study on the Restoration and Protection of Huixian Taoist Temple in Wuxiang of Shanxi." Applied Mechanics and Materials 638-640 (September 2014): 2257–60. http://dx.doi.org/10.4028/www.scientific.net/amm.638-640.2257.
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According to the survey Huixian Taoist Temple history and heritage buildings, based on a comprehensive study of Surveying and mapping, on the plane, architectural structure, artistic form, the value of information are analysed, and effectively solves the problem of Huixian Taoist Temple view of building protection and repair.
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Zhu, Yuhua, and Bowen Li. "A Review on the Post-Earthquake Emergency Conservation Project of Fulong Taoist Temple." Journal of World Architecture 6, no. 3 (May 17, 2022): 19–30. http://dx.doi.org/10.26689/jwa.v6i3.3903.
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The 2008 Wenchuan earthquake in Sichuan Province caused significant damage to Dujiangyan irrigation system, which is one of the world’s cultural heritages. After the earthquake, the Chinese government launched the post-earthquake emergency conservation project for cultural heritages. The Fulong Taoist Temple in Dujiangyan was the first to adopt the conservation project. The earthquake-damaged Fulong Taoist Temple was restored in just 18 months. This article reviews the entire emergency conservation project of Fulong Taoist Temple in Dujiangyan after the earthquake, discusses the restoration principles and technical methods used in this project, and uses the comments of the Asia-Pacific Heritage Protection Award to expound the historical significance of this protection project.
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Wu, Chen Chung, Shieh Liang Chen, and Hsin Hung Lin. "Influence of Institutional Factors and Perception of Climate Change on Carbon Reduction Behavior in Taiwan Temples." Innovation on Design and Culture 3, no. 1 (March 26, 2024): 1–12. http://dx.doi.org/10.35745/idc2024v03.01.0001.
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In Asian countries where Buddhism and Taoism are mainstream religions, incense burning is a daily practice. Taiwan has the largest religious population in the world, and the ritual culture, especially in Minnan, hinders carbon reduction and impacts the environment negatively. In previous studies, the temple's carbon-reducing behaviors have not been dealt with seriously. Thus, we explored the relationship between the public and the temple's carbon-reducing behaviors under internal and external pressure using institutional theory to understand the public recognition of reducing the use of incense, gold paper burning, and firecrackers. We conducted an integrated analysis of the public's perception of climate change and carbon reduction behavior of temples using institutional theory, a strategy model. The results provide a basis for decision-making and suggestions for government agencies, academics, and companies in environmental protection and can be used to enhance the awareness of environmental protection caring for nature, and sustainable development in Taiwan.
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Shen, Jiachen. "Analyse the differences in origin and layout of Chinese Buddhist and Taoist architecture." SHS Web of Conferences 180 (2023): 01011. http://dx.doi.org/10.1051/shsconf/202318001011.
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This article mainly lists differences between Buddhist and Taoist architecture in China, and compares them in various aspects by analyzing the layout and origin of the architecture and combining religious meanings. As an important material manifestation of Chinese local religion, temple architecture not only represents the cultural core of Chinese religion, but also reflects the cultural heritage and profound connotations of Chinese religion. Chinese religious architecture combines the ideas of classical palace architecture and garden architecture design, so temple architecture can be regarded as a treasure in Chinese architectural art. As a cultural symbol and microcosm, they also greatly enhance the importance of people’s understanding and protection of religious architectural art. The article combines the viewpoints of multiple experts to supplement and explain the core points of the article, and preliminarily explores the main reasons for the formation of the layout and style of Buddhist and Taoist architecture. Through research, the author aims to deeply explore the design differences between Buddhist and Taoist architecture.
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Ye, Jian Hua. "Research on Protection and Restoration of Colored Paintings of Huixian Taoist Temple." Advanced Materials Research 598 (November 2012): 27–30. http://dx.doi.org/10.4028/www.scientific.net/amr.598.27.
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Huixian Taoist Temple is the Taoist architecture heritage of Quanzhen Religion during Jin and Yuan dynasties. The colored paintings kept in four main buildings possess history and art value. Based on the investigation and mapping of the existing paintings, the protection and restoration plan is determined according to the comparison, analysis and value estimation. Further discussion is forwarded on the protection method with advanced scientific concept and new technology.
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Ye, Jian Hua. "Application of Pressure Grouting for Crack Strengthening in Sanqing Hall." Applied Mechanics and Materials 204-208 (October 2012): 3086–89. http://dx.doi.org/10.4028/www.scientific.net/amm.204-208.3086.
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As one of the common hazards to buildings, cracks will directly affect the bearing capacity and life of the structure. The pressure grouting introduced to the restoration project of Sanqing Hall of Huixian Taoist Temple has been proved efficient with character of simple and speedy execution and effective crack strengthening.
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Nguyen, Nhu, and Quyet Nguyen. "The Religious Aspect of Confucianism During The Ly-Tran Dynasties, Vietnam." Griot : Revista de Filosofia 24, no. 2 (June 30, 2024): 234–46. http://dx.doi.org/10.31977/grirfi.v24i2.4815.
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This article explores the religious dimensions of Confucianism during the Ly-Tran dynasties (1009-1400 AD) in Vietnam, a period marked by significant sociopolitical and cultural transitions. Initially introduced as a moral and ethical philosophy from China, Confucianism underwent a complex process of localization, blending with indigenous Vietnamese beliefs and practices as well as Buddhism and Taoism. Through historical records, literary works, and ritual practices documented in “The Complete Annals of Đại Việt” and other classical texts, this study delves into how Confucianism not only served as a guiding principle for governance, education, and social norms but also manifested religious aspects that influenced spiritual and religious life in Vietnam. The religious aspects of Confucianism during this era are evident in several key areas. Firstly, the concept of Heaven (Tian) and the Mandate of Heaven played a crucial role in legitimizing royal authority, with rulers and Confucian scholars frequently invoking divine will to justify political actions and social order. This sacralization of monarchy underpinned by Confucian ideals facilitated the integration of Confucianism into Vietnamese spiritual life. Secondly, the incorporation of Confucian rituals and practices, such as the Heaven Worship Ceremony (Tế Giao) and the veneration of Confucius and other sages at the Temple of Literature, highlights the religious dimensions of Confucian practice, emphasizing reverence, filial piety, and the moral obligations of rulers and subjects alike. Moreover, the article discusses how Confucianism interacted with and was influenced by Buddhism and Taoism, leading to a syncretic religious landscape in Vietnam. This interaction is illustrated through the blending of Confucian principles with Buddhist and Taoist ideals, affecting notions of kingship, governance, and the cosmological order. In conclusion, the religious aspect of Confucianism during the Ly-Tran dynasties significantly contributed to the shaping of Vietnamese identity, governance, and cultural heritage. By examining the religious dimensions of Confucianism, this article provides a more nuanced understanding of its role in Vietnamese society, highlighting the complex interplay between philosophy, religion, and politics in historical Vietnam.
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Shuo, Yeh (Sam) Shih, Chris Ryan, and Ge (Maggie) Liu. "Taoism, temples and tourists: The case of Mazu pilgrimage tourism." Tourism Management 30, no. 4 (August 2009): 581–88. http://dx.doi.org/10.1016/j.tourman.2008.08.008.
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Goossaert, Vincent. "1898: the Beginning of the End for Chinese Religion?" Journal of Asian Studies 65, no. 2 (May 2006): 1–29. http://dx.doi.org/10.1017/s0021911806000003.
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On July 10, 1898, the reformist leader Kang Youwei 康有為 (1858–1927) memorialized the throne proposing that all academies and temples in China, with the exception of those included in registers of state sacrifices (sidian 祀典), be turned into schools. The Guangxu emperor was so pleased with the proposal that he promulgated an edict (shangyu 上諭) the same day taking over Kang’s phrasing. On three occasions in the following weeks, the editorial in the famous Shanghai daily Shenbao 申報 discussed the edict not as a piece of legislation aiming at facilitating the creation ex nihilo of a nationwide network of public schools, but as the declaration of a religious reform, that is, a change in religious policy that would rid China of temple cults and their specialists, Buddhists, Taoists, and spirit-mediums. This it was, indeed, although both Chinese and Western historiography have so far usually neglected to appreciate the importance of the religious element in the so-called Wuxu reforms (June 11–September 21, 1898) and later modernist policies. This importance, as we will see, can be gauged both in the writings of some of the reformist leaders, and among the populations concerned by the practical consequences.
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Siegler, Elijah. "Field Notes: Taoist Tai Chi Society & Fung Loy Kok Temple." Journal of Daoist Studies 1, no. 1 (2008): 192–94. http://dx.doi.org/10.1353/dao.2008.0010.
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Dmytrenko, Andrii, Oleksandr Ivashko, and Yulia Haraborska. "RELATIONSHIP BETWEEN NATIONAL IDENTITY AND EXTERNAL INFLUENCES IN ARCHITECTURE AND ART (EXAMPLE OF CHINA, ALGERIA AND LIBYA)." Spatial development, no. 6 (December 26, 2023): 11–18. http://dx.doi.org/10.32347/2786-7269.2023.6.11-18.
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The topic of the research is devoted to the combination of national traditions and external borrowings in the architecture and art of the cultures of North Africa and the Far East. On the example of the historical sites of Shaanxi province and the Dunhuang cave temple complex in China, it is possible to trace how borrowed architectural and artistic traditions were gradually modified in local conditions. On the example of Shaanxi province, it can be noted how the construction of a type of multi-tiered Buddhist pagoda borrowed from India gradually came to naught, instead, in the Late Dynastic periods, the construction of temples of traditional Chinese religions / philosophical teachings – Taoism and Confucianism – was intensified. Examples of ancient mosques in Xi'an, the capital of Shaanxi province, whose appearance and decorative decoration are identical to temples of traditional Chinese religions are illustrative.
A study of the architecture of Northeast Africa (the so-called Maghreb region) showed that the Maghreb tower-type minaret was the most resistant to changes and external borrowings: it is even found in mosques of the Ottoman period. The multiculturalism of Libya has led to the fact that mosques of fundamentally different types are simultaneously present within the country, each of which embodies the architectural preferences of a certain ethnic group of the population and is adapted to the natural and climatic conditions of a particular region. The same situation is observed in the case of mosques in Algeria.
The greatest impact of local traditions on the transformation of external borrowing is observed in China. In Algeria and Libya, more remote regions were the most protected from external influences, on the other hand, the phenomenon of multiculturalism is observed in the coastal territories.
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Burhanudin, Dede. "Klenteng Kuno Boen Bio di Surabaya (Nilai dan Makna Ajaran Khonghucu)." Jurnal Lektur Keagamaan 15, no. 1 (May 10, 2018): 149. http://dx.doi.org/10.31291/jlk.v15i1.519.
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Boen Bioyang Temple, located in Surabaya City, is one of the houses of worship in Indonesia that still cling to the purity of Confucian religious teachings. Especially, it still maintains the pure values of Confucian tea¬chings that do not go through syncretism like other temples. Temples in Indonesia are mostly Tridharma temples used by three religions, namely Confucianism, Buddhism and Taoism.
This article wishes to reveal (1) the context and historical back¬-ground of the founders of Boen Bio Temple, which includes the time, the founding figures, and the conditions of the community around that time; (2) data on the architectural model of the building, and the objects as well as the philosophical meanings contained therein and (3) the role of religious spreading and the social and cultural use since its inception to date.
The expected benefits of this research can add to the religious treasures of the Indonesian archipelago, exploring the values of local wis¬dom. These also conserve and preserve historical religious places of worship in Indonesia, especially the Confucian Chinese people who are Confucians in Surabaya and generally the people of Indonesia.
Basically, the research method used here is descriptive and quali-tative, related to history. The use of such methods may present evidence of evidence and facts contained in the temple through the stages of historical studies. A historical approach is made to describe the historical back¬ground of the existence of a historic place of worship, while the archae¬ological approach is done to describe the ancient objects and the symbols within them.
Keywords: Temple, Confucianism, Chinese, Surabaya, Indonesia.
Latar belakang penelitian Klenteng Boen Bio yang ada di Kota Surabaya ini, adalah salah satu satu tempat ibadah di Indonesia yang masih berpegang teguh pada kemurnian ajaran agama Khonghucu. Teru-tama masih mempertahankan nilai-nilai murni ajaran Khonghucu yang tidak mengalami sinkretisme seperti kelenteng-kelenteng lainnya. Jika Kelenteng-kelenteng di Indonesia kebanyakan merupakan kelenteng Tri-dhar¬¬ma yang digunakan oleh tiga agama, yakni Khonghucu, Budha dan Tao.
Adapun tujuan dan manfaat dari penelitian ini diantaranya (1) untuk mengungkapkan konteks latar sejarah berdirinya Klenteng Boen Bio, yang meliputi waktu, pendiri, serta kondisi masyarakat di sekitar saat itu. (2) Didapatnya data tentang model aristektur bangunan, dan benda-benda berikut makna filosofis yang terkandung di dalamnya serta (3) mengetahui peran penyebaran agama serta pemanfaatan sosial budaya sejak awal berdirinya sampai saat ini. Manfaat yang diharapkan dari penelitian ini dapat menambah khazanah keagamaan Nusantara, menggali nilai-nilai kearifan lokal dan mengkonservasi dan melestarikan tempat-tempat iba¬dah keagamaan bersejarah di Indonesia. khususnya masyarakat Tionghoa yang beragama Khonghucu di Surabaya dan umumnya masyarakat Indonesia.
Secara mendasar metode penelitian ini deskriptif kualitatif yang terkait dengan sejarah dan kekunoan.Penggunaan metode tersebut diharap¬kan dapat memaparkan bukti temuan dan fakta yang terdapat pada Klen¬teng tersebut melalui tahapan kajian sejarah. Pendekatan yang dilakukan disesuaikan dengan sifat penelitian yang akan dilakukan yaitu historis dan arkeologis. Pendekatan historis dilakukan untuk men-deskripsikan latar belakang sejarah keberadaan rumah ibadah bersejarah, sedang¬kan pende¬ka¬tan arkeologis dilakukan untuk mendeskripsikan benda-benda kuno serta simbol yang ada didalamnya.Karena keterbatasan waktu dan teknis, maka dalam penelitian ini hanya di analisis melalui pendekatan sejarah.
Kata Kunci: Klenteng, Khonghucu, Tionghoa, Kota Surabaya, Indonesia.
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Wang, Kuo-Yan. "When a Taoist Temple Serves as a Seller and Believer Becomes a Buyer." Review of Religious Research 56, no. 2 (February 20, 2014): 341–42. http://dx.doi.org/10.1007/s13644-014-0155-4.
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Zhang, Xuesong. "The Number and Regional Distribution of Chinese Monks after the Mid-Qing Dynasty." Religions 14, no. 3 (February 27, 2023): 317. http://dx.doi.org/10.3390/rel14030317.
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The total number of ordination certificates issued between 1736 and 1739 was 340,112. Analyzing the amount and regional distribution of ordination certificates during the early Qianlong period is helpful for us in clarifying the amount and regional distribution of Chinese monks since the mid-Qing Dynasty. The total number of Buddhist monks did not change measurably during the two hundred years from Qianlong’s reign until the Republic period, remaining between 600,000 and 700,000. Although the census in the 1930s did not cover Taoist monks, as previously discussed, their number may have been similar to that during Qianlong’s reign. As a result, the number of monks (both Buddhist and Taoist) did not changed much after the mid-Qing Dynasty, despite many historical changes since the 19th century, such as population growth, the Taiping Heavenly Kingdom Movement, the promotion of education with temple property, and the warlord conflicts. The number of Buddhist monks in Northern China declined significantly from 1742 to 1936, while that in the regions along the midstream and downstream of the Yangtze River and in Southwestern China, it increased significantly. However, the geographical layout of Chinese Buddhism did not changed much, as there was neither a noticeable decline nor a noticeable revival in the number of monks and nuns.
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Wang, Kuo-Yan. "Live with the Deity: Presence and Significance of Taiwanese Taoist Temple Affiliated Pilgrim Accommodation." Review of Religious Research 57, no. 1 (September 18, 2014): 157–58. http://dx.doi.org/10.1007/s13644-014-0192-z.
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Shive, Glenn. "Refugees and Religion in Hong Kong: 1945–1960." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 107–20. http://dx.doi.org/10.1163/25424246-00301007.
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This article points to the importance of religion for refugees and the migration process. After World War II and civil war in China, many refugees flocked to Hong Kong (HK) for safe haven in the British colony, and possible subsequent migration abroad. Christian congregations in HK, and missionaries who themselves were refugees from China, offered hospitality and support services across refugee groups. They advocated for the colonial government to help settle refugees by building low-cost urban housing, schools, medical clinics and new infrastructure. This new workforce was crucial to HK’s industrialization which took-off in the 1950s. With the decline of HK’s trade economy due to the Cold War embargo of China, many refugees became entrepreneurs-of-necessity by starting family businesses that absorbed migrant labour. Religiously-inspired assistance to refugees, from within one’s group and beyond, made a big difference in assimilating newcomers and helping them to rebuild their lives in adverse conditions. Beyond Christian responses, the article also explores the role of the Wong Tai Sin Taoist temple in Kowloon, itself uprooted from Guangzhou and replanted in HK. It reassured displaced people with cultural continuity to their ancestor halls and offered psycho-social assistance through spirit-writing divination, herbal medicine and Taoist worship adapted from rural Chinese villages to urban workers struggling to improve their lives and adapt to Hong Kong.
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Adhitama, Satria. "Analisis Keterbukaan Sikap Wihara Nam Hai Kwan Se Im Pu Sa Terhadap Agama dan Kepercayaan Lain." Kamaya: Jurnal Ilmu Agama 6, no. 2 (April 24, 2023): 185–206. http://dx.doi.org/10.37329/kamaya.v6i2.2431.
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Indonesia is a pluralistic country with various religious entities and beliefs that live and develop in Indonesia. This plurality has the potential to cause conflict. Conflict can be avoided by the openness of religious institutions towards other religions or beliefs. One of the ways to show this is the openness of a house of worship towards other religions and beliefs. This research aims to dig deeper into the openness of the attitude of the Nam Ha Kwan Se Im Pu Sa Temple towards other religions and beliefs. Data was collected by deep interviews, observation, and documentation. The selection of informants or research subjects was carried out purposively. This temple has a very open attitude towards other religions and beliefs by making altars or pavilions for holy figures of other religions and beliefs. This temple not only honors Buddhist figures but also other figures such as Macopo from Taoism, Spiritual Bells from Confucianism, Our Lady from Catholicism, Lord Ganesha from Hinduism, Eyang Semar from Java, Eyang Prabu Siliwangi from Tatar Sunda, and Nyai Roro Kidul who is trusted by local residents as the sovereign of the South Sea. In addition to erecting altars and pavilions for holy figures of other religions and beliefs, this temple also organizes religious rituals adapted to local culture. Not only during cap go, the Kliwon Friday Night ritual is also carried out by this temple.
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Shen, Ling, Yuhu Kang, and Qiwu Li. "Analytical Study of Polychrome Clay Sculptures in the Five-Dragon Taoist Palace of Wudang, China." Coatings 14, no. 5 (April 26, 2024): 540. http://dx.doi.org/10.3390/coatings14050540.
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During the Ming Dynasty, the Five-Dragon Palace functioned as a royal Taoist temple set atop one of China’s holiest Taoist mountains, Wudang Mountain. Two tower polychrome sculptures with exquisite craftsmanship have remained over the centuries. In this study, the painting materials and the techniques used to construct these sculptures were analyzed through multiple characterization methods, including optical microscope (OM) observations, micro-Raman spectroscopy, scanning electron microscopy–energy-dispersive X-ray spectroscopy (SEM−EDS), X-ray diffraction (XRD), micro-Fourier-transform infrared spectroscopy (μ−FTIR), and pyrolysis–gas chromatography/mass spectrometry (Py−GC/MS). The results revealed that the pigments used in these sculptures included red pigments, which were composed of mercury (II) sulfide (cinnabar or vermillion), minium (Pb3O4), and hematite (Fe2O3); green pigments, which included atacamite and botallackite (Cu2Cl(OH)3), and blue pigments, which comprised smalt (CoO·nSiO2) and azurite (Cu3(CO3)2(OH)2). The white base layer was composed of quartz and mica minerals combined with gypsum or plant fiber, and the gold foil was adhered to the surface using heated tung oil. In addition, a special multi−layer technique was applied, with red under the golden gilding, white under the blue layer, and gray and black under the green layer. Drying oil was used as a binder for lead-containing pigments. This study offers substantial proof of reliable techniques to use in the continuing conservation of these sculptures, and it also serves as a foundation to determine if they can be dated to the late Ming or early Qing Dynasty (17th century).
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Lei, Zhongbin, Wei Wu, Guohua Shang, Yuqing Wu, and Julin Wang. "Study on colored pattern pigments of a royal Taoist temple beside the Forbidden City (Beijing, China)." Vibrational Spectroscopy 92 (September 2017): 234–44. http://dx.doi.org/10.1016/j.vibspec.2017.08.005.
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Lei, Zukang, Longyu Wan, and Ye Zhang. "Investigation, Diagnosis, Assessment and Conservation Strategy for a Wall Painting at Wudang Mountain Taoist Temple Using BIM Technology." Studies in Conservation 63, sup1 (August 2018): 377–80. http://dx.doi.org/10.1080/00393630.2018.1475050.
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Febriyani, Atik. "Ciswak Ritual as a Ritual of Rejecting the Annual Bala of the Chinese." Bambuti 4, no. 2 (November 14, 2022): 11–27. http://dx.doi.org/10.53744/bambuti.v4i2.46.
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This article discussed the ciswak ritual at a temple in the Chinatown area of Semarang, namely the Sinar Samudra Temple. Ciswak is a ritual of rejecting reinforcements performed by the Chinese every year to protect themselves from bad things. The research methodology and data collection technique are qualitative in collecting data through direct interviews and field research. Field research was carried out from a few days before the ritual until the ciswak ritual was completed using a descriptive analysis design. The Chinese consider that if the ciswak ritual is performed solemnly in both reading prayers and ritual movements and including repentance, which is carried out all day long, then this aims to show the sincerity of humans to want to receive protection and blessings from the gods and avoid away from evil and danger. This ritual is not only because one's birth sign is Chiong( bad luck) in that year, it is also because of the belief to carry out the ritual of repelling reinforcements every year even though the birth sign is not chiong. Chinese people in Semarang still strongly believe in the values of ancestral heritage in the teachings of Taoism
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Goossaert, Vincent. "Bureaucratie, taxation et justice Taoïsme et construction de l’État au Jiangnan (Chine), XVIIe-XIXesiècle." Annales. Histoire, Sciences Sociales 65, no. 4 (August 2010): 999–1027. http://dx.doi.org/10.1017/s0395264900036830.
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RésuméLa dimension territoriale de l’organisation socioreligieuse de la Chine moderne est étroitement liée au taoïsme et à sa vision bureaucratique du monde. L’article met en évidence ce lien dans le cas de la région du Jiangnan à l’époque moderne. Cette région est caractérisée par des élites taoïstes particulièrement bien implantées. Ces élites contrôlent des temples centraux qui entretiennent avec les communautés territoriales des rapports de type bureaucratique: elles nomment les dieux locaux de ces communautés, perçoivent un impôt symbolique de leur part, et leur donnent accès à un système de justice divine. Ce faisant, elles fonctionnent comme une branche religieuse de la bureaucratie impériale, à laquelle elles sont par ailleurs intégrées. Cette triple bureaucratie, taoïste, divine, et impériale, a fonctionné jusqu’au début du XXesiècle.
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M. PIMENTEL, BERNARDINO, RICHARD DL RODRIGUEZ, and RHIA D. DEL ROSARIO. "Ntra. Sra. De Los Desamparados and Postcolonial Resistances." International Multidisciplinary Research Journal 4, no. 2 (June 23, 2022): 325–36. http://dx.doi.org/10.54476/23311.
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This paper exhibits narratives on Catholicism and Spanish colonialism in the Philippines – primarily executed by the state and political apparatuses of Spain. Accordingly, colonialism is only an accident to Catholicism and vice-versa due to the inevitability of resistance, which always exists in the dynamic network of power relations. Catholicism and colonialism are not absolutely and essentially inseparable with one another, since conflict between the two has been occurring since the colonial period and until today. There is a clear dynamic interconnectedness between Catholicism and colonialism, but Catholicism is not Spain as how colonialism is not Catholicism. More so, this paper used ethnography with a review of primary and secondary sources of historical data that argues the ‘emergence of consciousness to the socio-cultural and historical narrative of present-day downtown Santa Ana as a precolonial burial site called ‘Lamayan’ with its ancient mythology of ‘Diwata sa Bukal’. Furthermore, the Santa Ana Lao Ma is enshrined in the Taoist temple behind the Santa Ana Church; and the contemporary Filipinization of Ntra. Sra. de los Desamparados seen in Mandaluyong and Marikina are cases of post-colonial resistances that people find today. Keywords: Post-colonial Resistances, Power Relations, Catholicism, Virgin Mary
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Li, Rui, and Jiang Feng. "Chan, Garden, and Poetry: The Tidal Sounds in the Changshou Monastery Garden of Canton in the Qing Dynasty." Religions 15, no. 6 (May 28, 2024): 664. http://dx.doi.org/10.3390/rel15060664.
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The Caodong School (曹洞宗) advocates the integration of Buddhism, Taoism, and Confucianism (三教會通) and interprets Chan through the I Ching (以易釋禪). During the transition from the Ming to the Qing Dynasty, there was extensive interaction and mobility between the Ming loyalists (遺民) and Chan monks. This accelerated the secularization of monks and promoted the construction of temple gardens, which were expressed and preserved through literary Chan poetry. This study explores the relationship between Buddhist concepts and garden construction through a specific case, the Changshou Monastery Garden (長壽寺花園) in Canton (now Guangzhou) during the Qing Dynasty. This study examines how the Chan master Shilian Dashan 石濂大汕 (1633–1705), who journeyed to Dang Trong (Cochinchina 廣南) to spread Buddhist teachings, shaped the design and layout of the temple garden, reflecting Buddhist ideals and Caodong principles. This study analyzes the changes in landscape at the Changshou Monastery Garden, according to “the sound of tides” (潮音) from a Buddhist perspective. It also reveals how Dashan, as both a monk and a literati, blended Chan and Chinese philosophy in making the garden. The cultural resonance of tides within religious and literati traditions furnishes novel insights and prospects for the development of garden spaces.
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Kim, cheol woong. "A Review of the Goryeo's Gyeongnyeongjeon." Institute of History and Culture Hankuk University of Foreign Studies 86 (May 31, 2023): 111–36. http://dx.doi.org/10.18347/hufshis.2023.86.111.
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Gyeongryeongjeon of Goryeo was very important as a royal ancestral worship facility. As a result, there are several research results. However, there were some differences between the research results, so this was reviewed again. First, It looked at whether Gyeongryeongjeon was Seosangje or Somokje. As a result of the review, it seems that Gyeongryeongjeon was Seosangje. This is because until the Tang and Song Dynasties, the shrine system, including the Taemyo Shrine, was a Seosangje, and the Taemyo Shrine of Goryeo was also a Seosangje. And It reviewed the issue of the joint building between the king and the queen. As a result of the review, it seems that only King Taejo and the previous kings were enshrined in each room of Gyeongryeongjeonl. Next, According to the studies so far, it was generally considered that Gyeongryeongjeon was built by imitating Song's Gyeongryeonggung. However, this view is open to reconsideration. Gyeongryeonggung was built as Taoist temple, and the first time portrait of the emperor was enshrined was in the 2nd year of Cheonseong(1024), the 15th year of King Hyeonjong of Goryeo. The characteristic of the predecessor monarch's Sinoeojeon was that Gyeongryeongjeon was before Gyeongryeonggung. Therefore, it is not clear whether Gyeongryeongjeon was built under the influence of Gyeongryeonggung.
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wang, Fang. "The Influence of Chinese Traditional Philosophical Ideas on Ancient Chinese Architecture." Философия и культура, no. 2 (February 2023): 37–48. http://dx.doi.org/10.7256/2454-0757.2023.2.39792.
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The formation and development of any architectural form and system has its own historical and cultural background. The ancient Chinese architectural system has a long history and characteristics inseparable from the historical development of Chinese traditional philosophy. Chinese philosophy, as a theory of human self-consciousness, does not give knowledge, but mainly gives ideas and ways of thinking for the needs of human self-development; At the same time, ancient Chinese architecture became a physical object reflecting the idea of traditional Chinese philosophy. Therefore, in order to explore ancient Chinese architecture, it is necessary to analyze and study it from the point of view of traditional Chinese philosophy. Like Confucius' thoughts on etiquette, the idea of the "doctrine of the middle" and the concept of hierarchical division; These ideas had a profound influence on ancient Chinese architecture, including urban planning, traditional dwellings, the environment, Lao Tzu's desire for harmony and unity between man and nature, worship of the gods, etc., as well as the theory that emerged later "Feng Shui", etc. temple space and garden architecture in the south of the Yangtze River. This article is devoted to the analysis of the influence of Confucianism and Taoism on the general principle of designing spaces of ancient Chinese architecture. The article selects some typical examples of ancient Chinese architecture for analysis. The following principles are manifested in the design of spaces of Chinese architecture under the influence of Confucianism and Taoism: moderation of living space; the principle of symmetry, balance and coordination; architectural hierarchy formed on the basis of the needs of "rituals"; integration of architecture and the environment; design of spaces according to "Feng Shui".
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Rho, Jae-Hyun, Hwa-Ok Kim, Yool-Jin Park, and Young-Suk Kim. "The Meaning Landscape of the Three Religion Consilience of Confucianism, Buddhism, and Taoism Embraced in Cheongamsa Temple, Gimcheon." Journal of Korean Institute of Traditional Landscape Architecture 35, no. 1 (March 31, 2017): 57–67. http://dx.doi.org/10.14700/kitla.2017.35.1.057.
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CHEN, JINHUA. "A Daoist princess and a Buddhist temple: a new theory on the causes of the canon-delivering mission originally proposed by princess Jinxian (689–732) in 730." Bulletin of the School of Oriental and African Studies 69, no. 2 (June 2006): 267–92. http://dx.doi.org/10.1017/s0041977x06000127.
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Yunjusi has, over the past few decades, earned a worldwide reputation for the immense repository of Buddhist scriptures carved on the stone slabs that are stored there (the so-called Stone Canon of Fangshan [Fangshan shijing]). The heroic enterprise of carving the whole Buddhist canon into stone had already been initiated during the Daye era (604–617) thanks to the resolve of the monk Jingwan (?–639) and support from Empress Xiao (d. after 630) of Sui Yangdi (r. 604–617) and her brother Xiao Yu (574–647). However, it did not accelerate until 740 when Xuanzong, as urged by his sister Princess Jinxian (689–732), ordered two eminent monks from the capital monastery Great Chongfusi (one of them being the great Buddhist historian and cataloguer Zhisheng [fl. 740s]) to deliver over four-thousand fascicles of Buddhist translations, which constituted the main body of the newly compiled Kaiyuan Buddhist canon, to Yunjusi to serve as base texts for the stone scriptures. This event is remarkable and puzzling for at least three reasons. First, although Yunjusi, a local temple situated far from the capitals, was not a Kaiyuan monastery, it still had the honour of being chosen as a recipient of the Kaiyuan canon. Second, one cannot help but wonder why and how two Chongfusi monks, who were of obvious prestige, should have demonstrated such enthusiasm in escorting so many Buddhist texts to this apparently marginal temple. Finally, it is difficult to understand why Princess Jinxian, who was then an ordained Taoist nun, played such an active and decisive role in this project. Such a remarkable and important event inevitably invited considerable attention from scholars, who have noted, and attempted to explain, several aspects of the mystery surrounding Princess Jinxian's Yunjusi ties. This article attempts to address this old issue from a perspective that has never been explored. It broaches and elaborates on the possibility that the great AvatamD saka master Fazang's (643–712) possible ties with Yunjusi form a major missing piece in this complex puzzle.
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Kim, David, and Won-il Bang. "Guwonpa, WMSCOG, and Shincheonji: Three Dynamic Grassroots Groups in Contemporary Korean Christian NRM History." Religions 10, no. 3 (March 19, 2019): 212. http://dx.doi.org/10.3390/rel10030212.
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The new religious movements (NRMs) initially emerged in the regional societies of East Asia in the middle nineteenth and early twentieth centuries including Joseon (Korea). The socio-political transformation from feudalism to modernisation emaciated the religiosity of the traditional beliefs (Buddhism, Taoism, Confucianism, shamanism, and folk religions). Colonial Korea experienced the major turning point in which various syncretic NRMs surfaced with alternative visions and teachings. What is, then, the historical origin of Christian NRMs? Who are their leaders? What is their background? What is the main figure of the teachings? How did they survive? This paper explores the history of Korean Christian new religious movements from the 1920s Wonsan mystical movements to 1990s urban and campus movements. Through the contextual studies of denominational background, birth, founder, membership, key teachings, evangelical strategy, phenomenon, services, sacred rituals, globalisation, and media, the three grassroots groups of Guwonpa (Salvation Sect: Good News Mission), WMSCOG (World Mission Society Church of God), and Shincheonji Church of Jesus the Temple of the Tabernacle of the Testimony (SCJ) are argued as the most controversial yet well-globalised organisations among Christian NRMs in contemporary Korea.
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Bujard, Marianne. "Le Miaoyuan guan 妙緣觀, temple des Affinités merveilleuses, une fondation taoïste des Ming à Pékin." Cahiers d'Extrême-Asie 25, no. 1 (2016): 131–50. http://dx.doi.org/10.3406/asie.2016.1474.
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Shin, Kwang-hee. "An example of the Taoist and Buddhist paintings produced the Joseon Dynasty: Doksung-do (the painting of Buddhist Solitary Saint) in the collection of Anyangwon Temple." Society of History Education 82 (February 28, 2023): 283–312. http://dx.doi.org/10.17999/sohe.2023.82.07.
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Polkhov, S. A. "O̅TA GYU̅ICHI. «SHINCHŌ-KŌ KI», BOOK IX (COMMENTED TRANSLATION INTO RUSSIAN)." Journal of the Institute of Oriental Studies RAS, no. 3 (13) (2020): 229–48. http://dx.doi.org/10.31696/2618-7302-2020-3-229-248.
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The article provides a Russian translation of the book IX of «Shincho̅-ko̅ ki». This part of the chronicle narrates the renewal of the war between Nobunaga and Honganji Temple. The followers of the True School of Pure Land besieged in Ozaka managed to inflict painful counterattacks against the forces of the “unifier of Japan”. Nobunaga detachments, trying to capture the Kizu fortress on the outskirts of Ozaka were surrounded and defeated. Ban Naomasa, one of his prominent military leaders, was killed, the army from Ozaka attacked the Tenno̅ji fortress, and only the help immediately rendered by Nobunaga saved the garrison from death. After that, Nobunaga blocked Ozakа on land and at sea. However, the fleet of the Mo̅ri house, which joined the ranks of Nobunaga opponents, and the allies of Mo̅ri were able to defeat the naval forces of Nobunaga and deliver provisions to Ozaka, which allowed Honganji to continue the struggle. Book IX also contains a description of the construction of Azuti Castle and its main tower (tenshu), Nobunaga’s residence. The unique information of the chronicle formed the basis for the further reconstruction of the tenshu’s appearance. The castle became the personification of the wealth and omnipotence of Nobunaga, a reflection of his claims to the role of supreme ruler of Japan. The wall paintings of the main tower halls manifest the influence of Confucianism, Buddhism and Taoism. The key symbols of the images are taken from Chinese political ideology.