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Dissertations / Theses on the topic 'Traditional culture of China'

Author: Grafiati

Published: 24 April 2022

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1

Rask, Hannes, Kishi Di Pan, and Sandahl Emelie Nyreröd. "Dealing with Guanxi and Mianzi : Challening the Traditional Unifying Approach towards Culture." Thesis, Internationella Handelshögskolan, Högskolan i Jönköping, IHH, Företagsekonomi, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-18233.

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This paper will display a comparative analysis on how one culture is viewed, differently and similarly, by two other cultures, and how such perceptions impact on cross-cultural management. Hofstede’s (1980) studies on culture dimensions are incorporated substan-tially in the research, nevertheless, his assumption that culture is apprehended universal-ly will be refuted. The contribution of this research is that it is based on the presump-tion that culture will be viewed divergently by people of different cultural backgrounds, by employing a triangular comparison among three countries; Sweden, Australia and China.Whilst working in China, expatriates will encounter Chinese social values of guanxi and mianzi, which are terms well imprinted within the Chinese culture. Guanxi deals with how people in China establish, handle and maintain interpersonal relationships. Mianzi is a term for describing how Chinese preserve their pride and honour in social situa-tions. The concepts will be employed when conducting the comparisons of Australian and Swedish expatriate managers’ interpretations on the two respectively. Findings were qualitatively collected by interviewing expatriates from Australia and Sweden, to-gether with the theoretical framework, combined in a triangular analysis. It was con-cluded that the young Australian entrepreneurs scrutinized guanxi and mianzi in a more critical manner in comparison to the elder Swedish managers, who had a more neutral approach towards the Chinese social values.

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Thu¨rmer, Leung Andrea. "Dragon business : how the traditional concept of ‘guanxi’ works in modern day China." Thesis, University of Leicester, 2011. http://hdl.handle.net/2381/10283.

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There has been undoubtedly a rapid economic growth in China over the last few decades and globalization has affected many business practices in China. Therefore this study addressed the interesting question of how the traditional concept of ‘guanxi’ works in modern day China. This was investigated through the lived experiences and perceptions of how Hong Kong executives establish business relationships in China. This research is important because ‘guanxi’ has often been associated with the success factor of business practices in China. Through a qualitative research methodology this research found that the practices of ‘guanxi’ take a changing and integrated approach. While some elements including favours and benefits have changed to become more indirect, less materialistic and depend on trust, other elements like socializing, hierarchy and the long term orientation in a business context have decreased in importance. Further the different experiences in the government sector, different company size, geographic locations in China, as well as the emergence of a new generation, have shown that the formation of networks cannot be generalized, but take different approaches depending on the situation. The significance of this is that ‘guanxi’ is less important for large organizations and the new generation of Western influenced managers in China. Finally while experiences of ‘guanxi’ change, they take a more international perspective while maintaining some traditional elements such as face. This suggests that Chinese business practices combine and accept apparent opposite values of international and traditional practices.

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Tomlin, Jody Lee. "Prospects for Political Reform in China." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3744.

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This study is intended to analyze levels of institutional confidence in China. The purpose is to measure the relationship between changing political and cultural values with modernization and levels of institutional criticism. To analyze institutional criticism modernization and political culture theories are used. Using these theories together offers explanatory power as to what political and cultural values may change and why changes in confidence in governance may occur. These theories include socioeconomic, traditional, and political values to measure institutional confidence in 1990 and 2007. The examination of traditional versus modernization values imply that individuals possessing these opposing values display different confidence in governance levels. The findings suggest that those having higher socioeconomic standing and greater modernization values have a lower level of confidence in governance. Although modernization brought a decrease in confidence in governance, institutional criticism is lower than expected in China. In some cases the status quo is preferred. The findings suggest relatively stable levels of institutional confidence. This implies that the Chinese Communist Party (CCP) has remained moderate to highly legitimate despite the rigidity of their authoritarian political structure. These findings weaken claims that substantial political reform measures will occur within China in the foreseeable future.

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Li, Gaoli. "The innovative expression of Chinese traditional culture and art in contemporary architectural design." Doctoral thesis, Universitat Politècnica de Catalunya, 2019. http://hdl.handle.net/10803/667528.

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Recent improvements in contemporary Chinese society will not only be reflected by new economic models, cultural products, scientific and technological achievements and aesthetic values, but also manifest in diverse unconventional new methods of architectural design. In the twentieth century, one of the main issues in architectural debate was to find a new synthesis between modernity and national tradition. However, outcomes were often reduced to borrowing some formal features from the past to uncritically combine with the ubiquitous international style and other trends. It was only at the end of the century that some authors in China began to work on a deeper connection with traditional cultural values. Their projects keep the essence of all times specific national character in a work which, however, undoubtedly belongs to our present time. This research picks selected pioneering cases to study how design and art in contemporary Chinese society develops and innovates departing from the deeply set ideologies of traditional Chinese national culture. The relations between architecture and society, architecture and man, architecture and environment, architecture and history and architecture and culture will be analyzed through the study of present-time Chinese architects’ with successful attempts at contributing unique architectural alternatives for contemporary China: Leoh Ming Pei, winner of the Pritzker Architecture Prize in 1983, Cui Kai, prestigious member of the Chinese Academy of Engineering and Wang Shu, winner of the Pritzker Architecture Prize in 2012 and others. As the main goal of the present research, it will be emphasized that it is possible nowadays to pave new ways of architectural design which are capable of fulfilling requirements and functional needs in modern times, but are simultaneously, truly, meaningfully in connection to the country’s highly appreciated ancient values. These were expressed in diverse manifestations of Chinese culture and art through the different historical periods, mainly in architecture, city design, gardening and painting. By combining modern architectural languages and design methods with the traditional Chinese aesthetic and culture, these masters have created an architectural pattern marked with Chinese cultural features, which not only present a historical continuity with the best traditional examples, but also provides a new perspective for gaining a better understanding of the old culture as well as draws attention to the true spirit of their work. This work tackles this question from a quite wide perspective which includes aspects from history, politics, philosophy, religion, landscape, garden design, poetry, connection to nature, light, space, materials and building techniques. The research was developed simultaneously to another one in the same research unit which focuses exclusively on -and so goes deeper into- one of the most relevant concepts of this approach: Chinese traditional painting and architectural poetics in present day architecture and design. Both researches complement each other so opening a field -a new and fertile one- for further exploration, practice and research. Through the balance of the adoption of their own intuitions, the conscious utilization of new building materials, and the respect for Chinese history and culture, these designers have been constantly developing and improving creative ideas and aesthetic notions, and carried an unremitting practice in the creation of an all-encompassing, past, present and future Chinese architectural space. They have started the engine of a new contemporary design which is deeply committed to geographical, natural, cultural and historical context, in opposition to the globally dominant formalism that is currently repetitively sweeping across China and the rest of the world.

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5

Lee, Shing-yip, and 李成業. "The ecology of a traditional tidal shrimp pond in Hong Kong, the production and fate of macrodetritus, and implications for management." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1988. http://hub.hku.hk/bib/B31231597.

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6

Zhang, Zuotang. "An ethnography of traditional rural folk funeral practice in northwestern China." Thesis, University of Maryland, Baltimore County, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3637357.

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This ethnographic study will analyze data collected through field-based observations, primary ritual texts, and locally conducted interviews of the yin-yang practitioners in the three small villages of Fanmagou, Qijiazhuang, and Wangdazhuang in northwestern China. The practice referred to as yin-yang in this region is part of an archaic folk religious system that can be traced back to at least the Qing dynasty (1644-1911). Despite its deep cultural roots, it is becoming endangered due to the impact of national policies (governing religion and culture) and the general adaptation to modernity in China. Due to the localized nature of this cultural system, the main research method used will be qualitative ethnographic description, with a Geertzian "thick description" approach to interpretive analysis. The collected data is roughly divided into three categories: (1) transcriptions of interviews with yin-yang practitioners and other local villagers; (2) video tapes, photographs, and field notes of local religious rituals, specifically memorial and burial rites that are led by the yin-yang practitioners, and (3) my own translations of yin-yang scriptural texts that are used in leading the rituals themselves, as well as for the teaching and training of young yin-yang apprentices. The interpretive ethnography that is produced from these rich primary sources will also be considered for its curriculum applications in two primary higher education contexts: 1) As a rich primary source for courses in Chinese culture and language—conducted in either Chinese or English language context, and 2) As a source of engaging and culturally relevant texts for courses in content-based ESOL for Chinese students (in China presumably).

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Leung, Siu-fai, and 梁肇輝. "The population dynamics of Metapenaeus ensis (Penaeidae) and Exopalaemon styliferus (Palaemonidae) in a traditional tidal shrimppond at the Mai Po Marshes Nature Reserve, Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1991. http://hub.hku.hk/bib/B31232668.

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8

Zhang, Ye. "The marsh and the bush : outlaw hero traditions of China and the West." Curtin University of Technology, Research Institute for Cultural Heritage, 1998. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=10791.

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This thesis makes a comparative study of cultural differences and similarities between Chinese and Western outlaw heroes. It examines this cultural phenomenon from eight angles: the outlaw hero as constructed by history, literature and folklore; outlaws constructed as archetypal heroes; social and cultural contexts; outlaw heroes and revolution; a comparative case study of outlaws in Northeast China and Australia; underground cultural products (the "lore" and 'law"); ballads and proverbs reflecting values of outlaw heroism; and the fate of outlaws and the outlaw hero.Historical and folkloric explanatory frameworks are applied to outlaw hero traditions. Archetypal outlaw heroes and their successors, praised or criticised, are all constructed through a long process which combines reality recreated and fiction made real. Characteristics of archetypal outlaw heroes are inherited by later outlaws in China and the West. Though there are common codes and values of outlaw heroes in China and the West, different attributes are manifested in their attitudes towards brotherhood, organisation and women, and also in bandit sources and bandit categories.Western outlaw heroes are seldom involved in revolution, but their Chinese counterparts are connected with the Taiping revolutionary movement, the republican revolution and the Communist revolution. Some Communists are no more than outlaw heroes in the eyes of the poor and bandits in the eyes of the Kuomintang However, the alliance between outlaw heroes and revolutionaries is a fragile one.Northeast China and Australia have some parallels in their outlaw hero traditions. Convicts and immigrants play an important part in frontier banditry. The environment of both provides fertile soil for banditry and immigration. Among modem outlaws in Northeast China are chivalrous bandits and bandits who heroically fight against foreign Invaders. ++
Bandit culture is valuable heritage in China. Bandits' ceremonies, argot, internal regulations, worship and superstition, and routine and recreational activities are all important facets of Chinese outlaw culture.Outlaw heroes never bend their bodies under pressure; they rebel rather than wait for death; and they never rob the locals. This is all reflected in bandit ballads, proverbs and other lore discussed in the thesis. Death is what most outlaws have to face, and how to fade it is a significant element in the construction of the outlaw hero. The arguments of this thesis are based on folkloric, historic and literary sources, many of which are here translated into English for the first time.

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9

Karp, Emma Rose. "The Rise of Childhood Obesity in China: Social and Cultural Factors Within the Modern Environment." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1398835468.

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10

Lui, Tak-hang, and 呂德恒. "Macrobenthic faunal assemblages of a traditional tidal shrimp pond at Mai Po Marshes Nature Reserve, Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B29775346.

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11

Samuels, Carmencita Marioano. "Cultural ideology and the lanscape of Confucian China : the traditional si he yuan." Thesis, University of British Columbia, 1986. http://hdl.handle.net/2429/26604.

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The cultural geography and architectural history of China has long been a subject of separate and distinguished interest and research, the one focusing primarily on the vernacular landscapes of peasants and folk societies, and the other focusing predominantly on the grand architectural monuments of empire and religious orders. Seldom has the impetus for both interests been combined so that the cultural life of the people, rich and poor, powerful and powerless alike, and the history of the architectural environment are linked as products and reflections of one another. In the long history of the development of the built environment of China, however, at least one component of the landscape has always figured especially prominent in the interface between society and architecture, namely the vernacular and the elite courtyard compound house. The ideal and the actuality of the courtyard house reveals itself in history, in literature, and on the land as a hardened depository of the most essential values, beliefs and codes of social behavior in Confucian China. Its extraordinary durability and conformity, and its eccentricities were everywhere and almost always a statement about the integrity of the Confucian worldview. Moreover, it was a statement on behalf of an official and encoded cultural and state ideology and its essential li or "proprieties." Its durability was at one with the durability of a total Confucian and Imperial state-sponsored ideology and system. Its change and its eccentricities were, like the ideology and system it housed, grammatical conjugations on a well established and legitimate theme, filled with verve and excitement, but always with an intrinsic order predicated on the logic of the Confucian cultural ideology and state system. It is the principal aim of this study to explore the linkage between culture and architecture in the human landscape of Confucian China as revealed by the courtyard compound. The main thesis of the study is that the built environment and the courtyard compound in particular reveals itself as a Confucian social landscape the meanings of which are apparent in its symbology, in the assignment of status places within its boundaries, and in its overall design, form and structure. In this way too, the study is a study in the social fabric and ideological commitments of a once powerful tradition whose hold on the landscape was virtually without exception, but which has now dissipated or disappeared into the furnaces and highrise structures of the industrializing and revolutionary ideologies of the twentieth century.
Arts, Faculty of
Geography, Department of
Graduate

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12

Rasatapana, Nattakan. "Communication and management in a traditional Chinese/Thai poultry company." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2182.

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In Thailand a Chinese poultry company employs a traditional Chinese management style which is a didactic syle of leadership. While the company has dramatically grown in the last twenty years, the management structure has not changed to accomodate the organization's growth. The company is experiencing increased turnover and high absenteeism. The purpose of this study is to identify the threats and weaknesses facing the company in terms of decision making, job descriptions, and communication and management structure.

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13

Guo, Wanli, and Zhen Li. "Towards an Understanding of Management Style Differences between China and Sweden : Based on impressions from 5 Chinese R&D employees in Sweden." Thesis, University of Gävle, Department of Business Administration and Economics, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4499.

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With the world becomes closer, the issue of understanding management and culturedifference is getting more and more important. The purpose of this research is to findhow culture factors impact management style in China and Sweden. The study usedHofstede’s five cultural dimensions, traditional management practice and Denison’smodel of organizational culture and effectiveness as framework to identify whatdifferent management styles exist between two countries, as well as explain why thedifference occurs in term of national culture dimensions and traditional managementpractice.The interviews were made by five Chinese employees whom have work experiencesin China and now are working in Swedish organization in Sweden. From theirperspectives, the paper found the dimension of involvement and consistency issignificant different between two countries, which reflects on the aspects of teamorientation, empowerment, capability development, agreement, coordination andintegration. Moreover, Swedish companies are easier to adopt advanced technologyand innovation than Chinese companies. In general sense, it seems to Swedishorganizations obtain higher learning capacity than Chinese organizations. Finally, thispaper pointed out that both countries have a long-term strategy, but it’s more realisticin Sweden.Subsequently, those differences were analyzed by national culture, namely, Hofstede’sfive culture dimensions, and the traditional management practices in China andSweden. After discussion and analysis, the study found: the small power distance,feminine value and lower uncertainty avoidance as well as lower hierarchy are thereasons of Swedish management style such as high level of agreement, goodcommunication, and high capability development in Sweden. Meanwhile, the largepower distance, masculine value, high uncertainty avoidance, guanxi and paternalismstyle of leadership are the mainly reasons of Chinese management style such likelower level of team orientation, ineffective and lower learning capacity in China. Inaddition, the long-term orientation cause Chinese organization like to have a longtime planning, but the paternalism style of leadership induce the strategy of companydeparts from the reality. It has to note that the limitation of this study is the smallnumber and the limited scope of interviewees. Finally, it is suggested that Chineseorganization should learn several advanced management methods from Swedishorganization.

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李小田 and Siu-tin Anne Lee. "Traditional Chinese shop signs in the Sheung Wan District of HongKong: the search for historical, cultural andarchitectural identity." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31473726.

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Guo, Diane D. "Building the Invisible: Bridging the Gap Between Past and Future in Chinese Architecture." University of Cincinnati / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1336762867.

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16

Ma, Huier. "Local Traditional Knowledge in Its Urban Context: A Case Study of Bai Ethnic Minority in Dali, China." Thesis, Université d'Ottawa / University of Ottawa, 2020. http://hdl.handle.net/10393/40731.

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As China experiences rapid urbanization, local traditional knowledge (LTK) has been increasingly brought to the public’s attention as a significant feature of cultural identity and inclusiveness. Especially in the ethnic minority areas, it is important to respect LTK so that the cultural identity and social cohesion of ethnic minorities can be sustained in an increasingly urbanized environment. The objective of this research is to explore the incorporation of LTK during the process of urbanizing China’s ethnic minority regions from the perspective of residents. Using Dali City as a case study, this dissertation investigates local Bai people’s perspective on LTK with urbanization in mind. Questionnaire surveys, focus group discussions, and daily field observations are employed to examine how Bai LTK is impacting Dali’s cultural landscape. Based on the questionnaire surveys answered by 80 Bai people, this research finds that Dali has a well-preserved Bai cultural landscape. Complementary to the questionnaire findings, the focus group data and daily field observations provide robust conclusions on how local Bai people perceive the preservation of their culture. Respondents placed a high cultural value on Bai language, traditional architecture, and traditional festivals. Nonetheless, a discrepancy is evident between participants’ preferences regarding the conservation of Bai traditions, which reveals the culture preservation is facing challenges. By demonstrating that there are profound differences in Bai LTK conservation between the urban and rural areas, this study contributes to more realistic descriptions of the impact of urbanization in Dali. Particularly, it captures the cultural processes which transform the built environment and reveals a better strategy to integrate LTK with urban development. The decision-making process for ethnic culture preservation is highly complicated and refers to achieving a benefit equilibrium for every stakeholder using a more participative approach. LTK indicates an intrinsic value to a livable city and is instrumental in an inclusive urbanism. The research findings assert a better understanding of culture preservation from the perspective of Bai people in Dali and shed light on the interplay between LTK and sustainable development in the ethnic minority region.

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Cheng, Yu-wai Irene, and 鄭濡蕙. "A socio-cultural study of Kaiping Watchtowers: a traditional Chinese county's encounter with foreignarchitectural inspirations from the 1920's to 30's." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B31476879.

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18

Zhan, Mei. "The worlding of traditional Chinese medicine a translocal study of knowledge, identity, and cultural politics in China and the United States /." online access from Digital dissertation consortium, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3067989.

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19

Kennelly, Estelle M. "Culture of indifference : dilemmas of the Filipina domestic helpers in Hong Kong." Thesis, University of St Andrews, 2008. http://hdl.handle.net/10023/509.

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In this study, an examination of the everyday experiences of the contract migrant Filipina domestic helpers exposes a culture of indifference which pervades the Hong Kong society on all levels--individual, community, and judiciary. At the centre of the abuses inflicted upon the Helpers is the employment contract with extraordinarily restrictive terms which promotes abuse by many employers. This study also looks at the transnational informal social infrastructure which has been organized by the Filipino community to mediate the hostile working environment engendered by the indifference of the global economic and political climate upon their lives. Faced with the task of implementing new policies for controlling labour migration into Hong Kong, the legislators have focused on the end result and finding the means with which to accomplish their goal. Embedded within this process are unexamined cultural mores and practices. Although the starting point is to benefit the community, by providing domestic helpers to serve the middle and upper class households, too often the abusive consequences to individual migrants are ignored as the women become the means to an end. Migration has often been viewed as an aberration to the notion of the sedentary community. Treated as an anomaly, it is the migrant who problematizes simple theoretical positions of social organization and structure. The migrant is always treated as the one who does not conform to the ideal community and is conveniently merged into existing social categories, such as the lower status of women in Hong Kong, and the lower status of domestic workers -- relegated thereby to the periphery of the society's consciousness.

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Zhao, Zhiyong. "La protection juridique du patrimoine culturel en Chine." Thesis, Clermont-Ferrand 1, 2013. http://www.theses.fr/2013CLF10408.

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Le patrimoine culturel chinois se compose d’une multitude de biens matériels et immatériels. Il incarne la vitalité et la créativité de la nation chinoise. Il participe aussi au devenir de la civilisation chinoise. La question du patrimoine culturel constitue une préoccupation majeure dans la société chinoise contemporaine. Selon l’évolution politique du pays, des mesures juridiques ont été adoptées. Enjeu actuel pour le Gouvernement et les autorités locales, des règlementations spécifiques ont été mises en place pour assurer la protection du patrimoine culturel. Elles ne cessent d’être complétées et améliorées dans un contexte de patrimonialisation mondialisée dans le cadre de la Convention concernant la protection du patrimoine mondial, culturel et naturel de 1972 et de la Convention pour la sauvegarde du patrimoine culturel immatériel. L’application de la loi sur la protection du bien culturel et de la loi pour la sauvegarde du patrimoine culturel immatériel et l’intervention du juge permettent d’apprécier leur portée effective
Chinese cultural heritage consists of a multitude of tangible and intangible assets. It embodies the vitality and creativity of the Chinese Nation, and also participates in the pursuit of Chinese civilization Cultural heritage is the main problem of contemporary Chinese society. According to political developments, legal measures have been adopted. Because of current challenges for the Government and local authorities, specific regulations have been put in place to ensure the protection of cultural heritage. They are constantly being added to and improved in with the Global Heritage phenomenon, under the Convention Concerning the Protection of World Cultural and Natural Heritage and the Convention for the safeguarding of Intangible Cultural Heritage. The application of the law for the protection of Cultural Relics and the law for the safeguarding of Intangible Cultural Heritage and the intervention of jug allow appreciating its effective range

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Hu, Guo Dong. "The factors that influence electronic payment adoption by SMEs in two cities of China." Thesis, University of the Western Cape, 2008. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_8049_1263765238.

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Ivana, Prica. "Kineski vrt – Arhitektura i kultura vrta u kineskoj tradiciji." Phd thesis, Univerzitet u Novom Sadu, Fakultet tehničkih nauka u Novom Sadu, 2014. http://www.cris.uns.ac.rs/record.jsf?recordId=85822&source=NDLTD&language=en.

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Tema disertacije, Kineski vrt – arhitektura i kultura vrta u kineeskojtradiciji i njena naučna pripadnost određeni su i uslovljenikonceptualnom razlikom između evropskog i kineskog vrta. Ova razlikaukratko glasi: evropski vrt se pretežno sadi, dok se kineski vrtkonsekventno gradi. Glavni predmet umetnosti građenja kineskog vrtaje jedinstvena artikulacija prostora koja podrazumeva izražajnasredstva arhitekture ali i učešće gotovo svih elemenata koji su seikada razvili u kineskoj kulturi. Istraživanje obuhvata analizuistorijskog razvoja, filozofsko – teorijske osnove estetike vrta,morfologiju i tipologiju arhitektonskog prostora kao i analizu većegbroja sačuvanih vrtova Ming i Ćing perioda.
This thesis aims to provide deeper insight into the art of landscaping as theset of ideas and practices that governs Chinese traditional architecture. It isbased on multidisciplinary research on historical, cultural, philosophical andartistic aspects of garden design. Examination is directed toward broadeningof domain knowledge as to create the base for different approach to what isgenerally perceived as modern architecture. Theoretically and empirically itsuggests the importance of the articulation of site over the building design.Each chapter explores different facts of the relationship between site andarchitectural object.

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Zhang, Yimeng. "Chinese drawing, architectural poetics : traditional painting as a semantic representation of modern architectural design." Doctoral thesis, Universitat Politècnica de Catalunya, 2019. http://hdl.handle.net/10803/667320.

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This thesis is partly an attempt to explore the potential of pre-modern Chinese painting, on its distinctive formats and schemes to achieve spatial depth and time duration, as a way to interpret and design architecture. By a survey on changing modes of Chinese traditional landscape and cityscape paintings in different scales, the poetic language of painting will be gradually explored. Beyond pictorial techniques, language is concerned with an ideological level of understanding and experience. Thus, it signposts a wider significance of architectural representation – as a verbal medium to express narrative and critic semantics besides visual effects. In this thesis, we will also see how traditional painting remains a base in the ideating process of several contemporary Chinese architects, so to avoid a mere uncritical imitation of international models. A subtle fusion of contemporaneity with cultural identity afforded by the presence of taken concepts from traditional painting, allows this architecture to increase its meaning and dimension. Lastly, understanding such processes of ideation can possibly provide us assistance in the intuitive formulation of ways to enrich Western architecture. Particularly, establishing poetic connections to our cultural traditions can be a useful strategy to prevent Western architecture's frequent falls into empty excesses of utilitarianism, iconicism or simple banality.
Esta tesis en parte intenta explorar la capacidad de la pintura china pre-moderna en sus peculiares formatos y esquemas para lograr expresar la profundidad del espacio y la duración del tiempo, como una manera de interpretar y diseñar arquitectura contemporánea. Mediante un estudio de la pintura tradicional de temática paisajística y urbana, y a diferentes escalas, se analizará el lenguaje poético de la pintura china. Más allá de las técnicas pictóricas, este lenguaje se sitúa en un nivel ideológico de comprensión y experiencia; expresa, por tanto, una gama de significados más amplia que la mera representación arquitectónica, actúa como lo haría un medio verbal para expresar una semántica de tipo crítico y narrativo, además de los consiguientes efectos visuales. En esta tesis, también veremos cómo la pintura tradicional sigue siendo la base del proceso de creación de ideas de varios arquitectos chinos contemporáneos para evitar así una mera imitación acrítica de modelos internacionales. Una fusión sutil de la contemporaneidad con la identidad cultural proporcionada por la presencia de conceptos de la pintura tradicional permite a esta arquitectura ganar nuevas capas de significado y dimensión. Por último, comprender tales procesos de ideación puede brindarnos ayuda en la formulación intuitiva de formas de enriquecer la arquitectura occidental. En particular, establecer conexiones poéticas con nuestras tradiciones culturales puede ser una estrategia útil para prevenir las frecuentes caídas de la arquitectura occidental en los excesos vacíos del utilitarismo, el iconicismo o la simple banalidad.

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Sung, Tzu-Hsuan. "Cosmétiques, beauté et genre en Chine. Une analyse de la presse et des publicités (Fin des Qing - 1930)." Thesis, Lyon, École normale supérieure, 2015. http://www.theses.fr/2015ENSL1039.

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Cette recherche porte sur une analyse historique au sujet des cosmétiques et de la beauté en Chine depuis la fin de la dynastie Qing jusqu’au début des années 1930. Cette étude va traiter les différentes conceptions en rapport avec les cosmétiques et la beauté de l’apparence des femmes, ainsi que leur évolution. Par rapport aux approches pour expliquer ces différentes manières, cette étude se base sur la presse et les publicités, alors que ces deux types de sources se chargent de la transformation de la culture chinoise à l’époque de la « modernisation ». La première partie de mon travail décrit l’émergence des « cosmétiques » occidentaux, et le développement de l’industrie des cosmétiques en Chine. A travers cette partie, la perception chinoise sera dévoilée. La deuxième partie analyse le déroulement du concept de la beauté de l’apparence, et sa relation avec l’utilisation de cosmétiques. Dans ces deux parties, une culture de la féminité de consommation voit le jour. Par conséquent, nous verrons également quelles classes de femmes consomment des cosmétiques, ou sont représentées pour promouvoir leur utilisation
This study explores the related issues of cosmetics, the female body, and consumption in Chinese urban culture from the end of nineteenth century to 1930. I propose to examine the subjects as follows: the definition and the use of cosmetics, the difference between cosmetics and makeup products, shaping the culture of female consumption, and the discursive construction of the "beautiful body". The first chapter studies the transformation of the word “cosmetic”, from the traditional definition to its modern-day meaning. The participation of the media, notably the newspapers, will be introduced with the emergence of the Western-style pharmacy. The next two chapters address how cosmetics became an industry. This part will offer an explanation of how the consumer was created by the Chinese cosmetic companies. Finally, the last three chapters examine: 1) the concept of a woman’s (or women’s) beauty; 2) the concept of the beauty of women. How does this issue belong to women? And what kind of women are part of this reflection? By probing these questions, the difference between cosmetics and makeup products will be examined, and will reveal the extent of “women’s” participation. Today, the culture of using cosmetics is a manifestation of women’s common sense. Further, this study illustrates that the culture of “beauty” not only embraces a personal dimension, but also a national and international dimension

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Li, Min. "La contribution de la Culture Traditionnelle Chinoise à la communication sur le Développement Durable." Phd thesis, Toulon, 2011. http://tel.archives-ouvertes.fr/tel-00624573.

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Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l'économie et l'environnement. La culture traditionnelle chinoise s'attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l'homme et la nature. Le développement durable cherche à créer pour le futur un état d'harmonie entre les êtres humains et entre l'homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l'harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l'homme et le social ; le taoïsme met l'accent sur la communication entre la nature et l'homme ; le bouddhisme quant à lui privilégie la communication entre l'esprit et le corps de l'homme. Nous tenterons de montrer à partir d'analyses de discours scientifiques, politiques et d'une enquête en Chine et en France, qu'une meilleure compréhension pour l'occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet.

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Ning, Zhuo tao. "Chine-Occident : les transferts culturels entre idéologie et tradition." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAG032.

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Faire une recherche sur l'histoire de l'art contemporain chinois implique la formation de deux questionnements essentiels. Tout d'abord, il est possible d'émettre un doute quant à la pertinence de l'emploi du terme contemporain. L'interminable débat sur la notion de contemporanéité a laissé place au second questionnement, d'ordre géographique. Existe t-il un art contemporain chinois ? De Ma Yuan à Dong Qichang, la première grande partie de cette recherche s'est employée à brosser le portrait de l'inclinaison prise par l'art chinois. Il sera intéressant d'observer comment les artistes actuels se sont emparés de la culture antique chinoise et l'ont ressuscitée à travers le prisme de leur réalité contemporaine. Il convient d'opérer une scission dans le schéma chronologique, matérialisée par l'avènement de la République Populaire de Chine. L'aversion pour l'art du Parti Communiste associée à la volonté d'asservir la production artistique de manière utilitariste fut la source d'une esthétique et de codes formels inédits, directement empruntés au réalisme socialiste russe et à la propagande nazi
The research on the history of the Chinese contemporary art implies two essential questions. First of all, we may question the use of the word "contemporary". The never-ending debate concerning contemporaneity has lead to the second question which concentrates on a more geographical point. Does a contemporary Chinese art really exist? From Ma Yuan to Dong Qichang, the first part of this research aims at tracing the evolution of Chinese art. It will be interesting to see how current artists seized the traditional Chinese culture and resurrected this art through the prism of their contemporary reality. It is necessary to link this ascension to the rising of the Popular Republic of China. The hatred of the Communist Party for art, associated to the will of producing a new utilitarian art, were the source of innovative aesthetics and formal codes directly influenced by the Russian socialist realism and the Nazi propaganda

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Estenson, Kimberly. "“A Good Girl Can Fight Her Way Through a Thousand Troops”: An Analysis of Nushu Culture and its International Representation." Wittenberg University Honors Theses / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=wuhonors1617206164352421.

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Yeh, Ting-Fun A. "Place-making in traditional China." Thesis, Massachusetts Institute of Technology, 1986. http://hdl.handle.net/1721.1/14989.

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Thesis (M.C.P.)--Massachusetts Institute of Technology, Dept. of Urban Studies and Planning, 1986.
MICROFICHE COPY AVAILABLE IN ARCHIVES AND ROTCH
Bibliography: leaves 166-171.
by Ting-Fun A. Yeh.
M.C.P.

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Dong, Han. "Traditions et création : une approche de la culture Baizu sous l'angle de l'ethnomusicologie, Yunnan, Chine." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0684.

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Etant musicienne et ensignante de la musicologie à l'Université des Arts de Yunnan, les expressions artistiques fondamentales du patrimoine immatériel de la culture bai, une minorité nationale du Sud-Ouest de la chine, à laquelle j'appartiens, sont l'objet de ma recherche. Celle-ci se situe donc au croisement de l'ethnographie et de l'ethnomusicologie. Après une introduction au Baizu, de la région de l'ancienne capitale, Dali, et des montagnes environnantes, à sa langue orale et au système d'écriture chinois, qui la caractérise, les recherches sur le terrain portent sur de nombreux aspects de cette culture, à savoir: les chansons et les jours dans la vie quotidienne sont présentées, ce qui conduit nécessairement à une ethnographie de la vie villageoise; les rites de mariage, les cérémonies funéraires et les fêtes, qui permettent d'aborder divers aspects de la vie rituelle dans cette culture. ; l'analyse porte sur la musique vocale selonj les contextes; l'analyse formelle des compositions poétiques et musicales: la dimension ethnomusicologique sera alors mise en oeuvre; le théâtre bai; la musique intrumentale et l'organologie; les fonctions de la musique dans le monde contemporain dans les chefs lieux et dans la capitale conduiront à une étude plus sociologiques des phénomènes de globalisation. Par cette approche pluridisciplinaire, je souhaite rendre compte de la complexité des ces expressions artistiques
Coming from musicology and as a musician (piano), I have attempted to describe, analyze, comprehend and defend, the specificity of the Bai music - a cultural minority of Yunnan - its main features and the the influences it has received as of today. This work is an attempt at the crossroads of ethnography and ethnomusicology. After a brief introduction to the Baizu of Dali and the surrounding mountains, its oral language and madrine script, the inquiries in the field focused on : songs in daily life, marriage, funerals and feasts, allowing a presentation of various aspects of daily life and ritual life. Vocal music, as well as instrumental music, are then analyzed in context, (ethnography) but also the poetic and musical composition are analyzed at the formal level (ethno-musicology). Bai theater as performed by the villagers, instrumental music as well as dance are presented and analyzed. Organology and the manner to play the local instruments open the whole research. A sociological survey on the trends of today in a global world, bring the work to a close. By a pluridisciplinary approach we hope the complexity of the artistic expressions of the Bai intangible heritage is brought to light

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Wu, Hsin-Chao. "Local Traditions, Community Building, and Cultural Adaptation in Reform Era Rural China." Thesis, Harvard University, 2014. http://nrs.harvard.edu/urn-3:HUL.InstRepos:13070033.

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This dissertation examines the so-called revival of local traditions in reform-era China. It compares the different paths of adapting local traditions to market transitions and a changing political landscape. Three questions guide this study: 1) given state suppression of tradition, to what extent is power and society in localities still structured by traditional practices? 2) What determines how a particular community can provide support to individual members? 3) Does the cultural legacy of a community constrain how the community can respond to new situations? And how easily can a community reformulate the past to suit the present need? This study argues that local communities have actively used traditional practices to build community strength and deal with a variety of community issues arising from changes in the political landscape and socio-economic situations. Traditional practices are not nostalgia, but are the base for collective action and social organization in rural communities. The revival of traditional practices constructs community identity, defines how one relates to others, and instructs how one experiences the group to which one belongs. This study shows that the same sets of cultural practices and symbols with different arrangements can produce different degrees of community solidarity and strength. Variation on the use of traditional practices for building community in different localities is explained through an interactive model with a number of factors jointly shaping the community strength. These are the local legacy, the state, the new market economy, and interests of individual community members. These factors have different interactive relations in each local community, and result in different degrees of community strength. This study adds to our understanding of reform era China in two particular aspects. The first is to demonstrate how the collective aspect of traditional practices has worked in rural communities. The second is to demystify the effectiveness of Chinese culture on economic development. My study does not treat Chinese culture as a holistic system. Rather, it shows that in economic behavior there is nothing essentially Chinese, such as using lineage or family networks. Cultural utility, such as strong and effective lineage networks, is a result of complex interaction among top-down state forces, the market, local culture, and individual interests, and cannot be duplicated simply out of functional utility and rational calculation.
Sociology

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Guan, Qian 1966. "Lilong housing : a traditional settlement form." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27475.

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"Li" means neighborhoods, "Long" means lanes. These two words combine to describe an urban housing form which characterizes the city of Shanghai. Indissociable from the growth of Shanghai from 1840s to 1949, lilong settlements still comprise the majority of housing stock in the city center today. Inherited traditional dwelling patterns prevailing in the southeast China, profound transformation due to drastic social changes during that era produced lilong housing. Though, these transformation were demonstrated by the evolution of lilong's house forms, the settlement's general organization pattern persisted.
Lilong settlement, as a low-rise, ground-related housing pattern, has many advantageous features: hierarchical spatial organization network, separation of public and private zones, high degree of safety control, strong sense of neighborly interaction and social cohesiveness, and so on. These factors make the lilong neighborhoods a pleasant place to live and hence they are loved by local populace.
This thesis traces the evolution of lilong settlement forms in response to social transformation, and analyzes its indigenous design features and urban characteristics. As an ultimate goal, this thesis also explores the key characteristics of this settlement pattern, and the valuable experience that could be drawn as reference in contemporary housing design.

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Tafoya, Matthew Kirk. "Traditional Navajo Culture is a Protective Factor." Thesis, The University of Arizona, 2014. http://hdl.handle.net/10150/555854.

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"Traditional Navajo Culture is a Protective Factor" is intended for those who have a stake in Indigenous spiritual, mental, physical, and emotional health. Native Americans, Alaska Natives, and Native Hawaiians are Indigenous minorities in the USA that tend to consistently top the charts in deficient measures like depression, diabetes, heart disease, obesity, domestic violence, substance use/abuse, and suicide. The West does not offer any explanation as to the cause but is trying to fight these diseases and disorders by allocating federal funds for tribes, urban Indians, and Native groups to devise ways to minimize negative health effects by employing prevention practices that respect and are informed by the local Native cultures. This thesis examines these public health issues from a modern Indigenous perspective that use Navajo specific examples that combine both Western and Indigenous philosophies and paradigms to propose a solution that is strength-based, culturally-informed, and locally-driven.

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Gibbs, Levi Samuel. "Song King: Tradition, Social Change, and the Contemporary Art of a Northern Shaanxi Folksinger." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1371429829.

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Perkins, Morgan. "Reviewing traditions : an anthropological analysis of contemporary Chinese art worlds." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365526.

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De, Cure Gregory John. "Dividing China : crises of identity and state in traditional and modern China /." Title page, contents and abstract only, 2000. http://web4.library.adelaide.edu.au/theses/09AR/09ard2781.pdf.

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Ouyang, Yuzhi. "Conflit culturel et rapport au savoir chez les étudiants chinois en Chine contemporaine." Paris 8, 2008. http://octaviana.fr/document/140535292#?c=0&m=0&s=0&cv=0.

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Avec l'avancement en Chine d'un processus de modernisation qui est considéré comme une "occidentalisation" aux yeux de nombre de Chinois, la vie en Chine s'est structurée autour de ce qui apparaît comme un conflit entre la culture traditionnelle chinoise et la culture occidentale. Puisque, selon Bernard Charlot, le rapport au savoir est un rapport social au savoir, ce conflit culturel sociétal a inéluctablement un impact sur le rapport au savoir chez les étudiants chinois. La thèse qui est présentée ici entend étudier ce qu'est devenu, de nos jours et sous l'influence de ce conflit culturel, le rapport au savoir chez les étudiants chinois dans l'enseignement supérieur. La question est abordée, dans une première partie théorique, sur les plans historique et socioculturel. Puis, afin de donner à voir la manière dont cette vie conflictuelle provoquée par la rencontre entre deux cultures si différentes l'une de l'autre se manifeste dans la jeunesse étudiante chinoise d'aujourd'hui, le travail aborde le terrain, à travers deux séries d’enquêtes réalisées entre 2003 et 2006 dans diverses villes chinoises, sous forme de questionnaires à spectre large et d'entretiens conduits en profondeur dans la province de Guangdong. A travers les analyses de ces données et en mobilisant les connaissances historiques de la première partie, il est montré que le rapport au savoir chez les étudiants chinois contemporains se caractérise par une tendance au matérialisme, notion qui est étrangère à la culture traditionnelle chinoise, mais qu'il reste toutefois marqué par certaines caractéristiques de la culture traditionnelle chinoise, comme le pragmatisme
In a modernizing China where progress is seen by many natives as a "Westernization" process, life is structured by what appears to be a genuine conflict between the traditional Chinese culture and Western culture. Since, according to Bernard Charlot, our relationship with knowledge is a social trait, this sociocultural conflict must impact how Chinese students relate to knowledge. The thesis we present here strives to study how the relationship that links Chinese university students to knowledge has evolved under the influence of such a cultural conflict. We derive in the first, mostly theoretical, part both historical and sociocultural perspectives that help understand the issues at stake. Then, to better stress how this conflictual life, brought up by the mixing of these two vastly different cultures, pervades Chinese student youth today, we designed and conducted between 2003 and 2006 two series of investigations in various Chinese cities, using both wide-spectrum surveys and more detailed interviews in Guangdong Province. Using both the analysis of the collected data and the more general perspectives introduced in the first part, we suggest that the relationship with knowledge is, for contemporary Chinese students, strongly shaped by their current fascination for materialism, although such a notion is foreign to the traditional Chinese culture, but that it still exhibits features more reminiscent of the traditional Chinese culture, such as pragmatism

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胡小屛 and Siu-ping Mable Wu. "Patients perceptions of traditional Chinese medicines." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2002. http://hub.hku.hk/bib/B31970862.

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Gan, Tong. "Living with water : traditional settlements of Chinese water towns." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64112.pdf.

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Shum, Kwok-hoi, and 沈國海. "Chinese traditional values and the father-child relationship." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31250117.

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Liu, Chaomei. "Traditional Chinese medical clinic system." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2517.

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The Chinese Medical Clinic System is designed to help acupuncturists and assistants record and store information. This system can maintain and schedule appointments and view patient diagnoses effectively. The system will be implemented on a desktop PC connected to the internet to facilitate the acupuncturists record of information.

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He, Xinying, and 何欣縈. "Tradition vs. authenticity : the intangible cultural heritage of the Nianli Festival at Zaohu temple." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/208073.

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The Gaozhou area in Guangdong province has been recorded in history since the Qin (秦) dynasty. In these historical records, there are various kinds of traditional cultural practices passed from ancient times to modern days. Some of these practices represent the cultural tradition of southwestern Guangdong region and they are a combination of the Cantonese and Hakka cultural heritage. One of such combined Cantonese-Hakka heritage is Nianli, a most important festival taken by local people as the most important event in the year. However, few scholars pay attention to the Nianli Festival as an important representative cultural heritage. Hence, it is valuable to look the Nianli Festival and find out what are the intangible cultural values that make it so treasured by villagers that it is a widespread practice in southwestern Guangdong. The scope of the research is about how the Nianli Festival could be considered as intangible cultural heritage. On this basis, we can discuss further about the authenticity and the core values that have to be considered when protecting the heritage. The focus is about the tradition of the Nianli（年例）Festival. Nianli is a traditional practice popular among southwestern Guangdong, and in this dissertation, the case is adopting a villages communities surrounding the Zaohu Temple（皂湖庙）. The methodology of the research is by using cultural mapping to map the oral history and practice of villagers from the Zaohu Temple community about their Nianli Festival.
published_or_final_version
Conservation
Master
Master of Science in Conservation

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Wong, Kwok-hing Dominic, and 王國興. "Sustaining the intangible cultural heritage: the traditions of Yue Lan Festival in the redevelopment of Ngau TauKok Estate." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31473878.

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Hsu, M. F. "The origins of Chinese traditional architecture." Thesis, University of Edinburgh, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372973.

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Joern, Albert. "The repositioning of traditional martial arts in Republican China." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=114301.

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In this thesis, I discuss how practitioners of martial arts in the Republican era of China were engaged in a process of reinventing what embodied the field of martial arts during a time when physical culture was treated as an instrument of nation-building in response to colonial discourses and the process of modernization. Martial arts were repositioned from being a loosely associated field of practice for people who engaged with a set of combative skills that focused on weapons training that championed archery and spear fighting, towards being a recreational activity with a formalized body of knowledge, skills and practices imbued with a Chinese sense of identity suitable for the modern class of urban and educated Chinese citizens. It is my belief that these efforts were a very important factor in why the practice of martial arts today is so closely associated with concepts of self-cultivation. This repositioning of Chinese martial arts was driven by a schism between the traditionalists who defended the beliefs and practices from the imperial age of China, and the modernists who saw the complete adoption of Western technologies and concepts as the only course for the modernization of China. Due to the shifting politics around education, understandings of the body and its representation in society, the efforts to preserve traditional practices were complicated through the dynamics related to identity and state power. The field of martial arts was criticized by reformists and modernists such as those involved with the New Culture Movement, who argued that China needed to embrace scientific notions of the Western nations and abandon "feudal superstitions." Within this context, the field of traditional Chinese martial arts was stigmatized by associations with the failed Boxer Rebellion, the diversity of practices and the secrecy that existed between different schools of practice. In response to the modernity movements that criticized the traditional systems of belief that martial artists drew upon to substantiate their systems of practice as a recreational pursuit, associations such as the Jingwu Tiyu Hui and the Zhongyang Guoshuguan were formed according to Western institutional models as part of the effort to unify and "modernize" Chinese martial arts. The teachers and administrators involved with these institutions wanted to preserve the practice of martial arts, and to accomplish this they had to develop new ways to systemize the training methods, essentially reinventing them by promoting them to a new generation of students in a format that had never existed before.
À travers cet essai, j'examine la façon dont les pratiquants d'arts martiaux dans l'ère républicaine de la Chine étaient impliqués dans le but de réinventer ce qu'incarnait le domaine des arts martiaux à une époque où la culture physique était traitée comme un instrument de construction de la nation en réponse au discours colonial et au processus de modernisation. Les arts martiaux ont été repositionnés à partir d'un ensemble de personnes indirectement associés qui se livraient à un ensemble de combats et qui concentraient leurs compétences sur des entraînements aux armes encourageant le tir à l'arc et le combat à la lance, afin de devenir une activité de loisir avec un corps formalisé de connaissances, de compétences et de pratiques imprégnées avec une identité chinoise adapté à la classe moderne urbaine et de citoyens chinois éduquée. Ceci est ma conviction que ces efforts ont été un facteur très important dans la raison pour laquelle la pratique des arts martiaux aujourd'hui est si étroitement associée aux concepts de la culture de soi.Ce repositionnement des arts martiaux chinois fut motivé par le schisme entre les traditionalistes qui défendaient leurs croyances et leurs pratiques de l'époque impériale de la Chine, et les modernistes qui, eux, ont vu l'adoption complète de technologies et de concepts occidentaux comme le seul mouvement bénéfique à la modernisation de la Chine. En raison de la politique à travers l'éducation, la compréhension du corps et de sa représentation dans la société, les efforts visant à préserver les pratiques traditionnelles ont été compliquées par la dynamique liée à l'identité et le pouvoir de l'état. Le domaine des arts martiaux a été critiqué par les réformistes et les modernistes incluant ceux qui furent impliqués dans le « New Culture movement», qui a fait valoir que la Chine devait embrasser des notions scientifiques des pays occidentaux et abandonner leurs «superstitions féodales. » Dans ce contexte, le domaine des arts martiaux traditionnels a été stigmatisé par des liens avec la révolte des Boxers, la diversité des pratiques et la discrétion qui existait entre les différentes écoles de pratique.En réponse aux mouvements de modernité qui ont critiqué les systèmes de croyances traditionnels dont les pratiquants d'arts martiaux ont fait appel à l'appui de leurs systèmes pour justifier leur pratique comme une forme de loisir, des associations telles que les Jingwu Tiyu Hui et le Zhongyang Guoshuguan ont été formés selon les modèles occidentaux institutionnels dans le but d'unifier et de , en quelque sorte , moderniser les arts martiaux chinois. Les enseignants et les administrateurs concernés par ces institutions voulaient préserver la pratique des arts martiaux, et pour ce faire ils ont dû développer des nouvelles façons de systématiser les méthodes de formation, les réinventer en les promouvant à une nouvelle génération d'étudiants sous une forme qui n'avaient jamais existé auparavant.

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Lu, Qiang. "The art of traditional architectural ornaments in northern China." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3297119.

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Thesis (Ph.D.)--Indiana University, Dept. of Folklore and Ethnomusicology, 2007.
Title from dissertation home page (viewed Sept. 25, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0705. Adviser: Henry Glassie.

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Iyimoga, Christopher Okuba. "Broadcasting and the traditional media in Nigeria." Thesis, University of Leicester, 1986. http://hdl.handle.net/2381/34592.

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Chu, Hoi-shan, and 朱海山. "Museum for traditional Chinese garment." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31983856.

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Flath, James A. "Printing culture in rural North China." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ56541.pdf.

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Diame, Maguette. "Traditional Culture and Educational Success in Senegal, West Africa." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11518.

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xi, 112 p.
This thesis explores the effects of: 1) traditional values, 2) parental involvement, and 3) poverty on student performance. Instead of regarding tradition and poverty as obstacles, this paper argues that they can play a positive role in improving the educational quality. This thesis draws on interviews in three communities with administrators, teachers, students, parents, and elders. They show that traditional culture plays an important role in ensuring student motivation, but it is not clear which aspects of tradition will be incorporated into the curriculum, and by whom. My work also shows that parental involvement in schools is largely limited to fund-raising, and there is demand for more engagement. Finally, this project reveals that poverty is a double edge sword: it contributes to the school drop-out problem but also can serve as a tremendous source of personal motivation for students who want to help improve the economic condition of their families.
Committee in charge: Dennis Galvan, Chairperson; Stephen Wooten, Member; Kathie Carpenter, Member

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ENRIGHT, NANCY K. "TRADITIONAL AUTHORITY ATTITUDES, MORAL WORLDVIEWS AND THE CULTURE WAR." University of Cincinnati / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1092805089.

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