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Artículos de revistas sobre el tema "Hokkien (Chinese people)"

Autor: Grafiati
Publicado: 27 de julio de 2024
Última modificación: 31 de julio de 2025

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1

Bualek, Punnee. "The Chinese Hokkien People and the Orchard Development in Bang Kho Laem in the Past." MANUSYA 17, no. 2 (2014): 73–95. http://dx.doi.org/10.1163/26659077-01702005.

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In this article the writer attempts to provide the answers to two questions. These are: 1) Why did the Chinese Hokkien people come to practice orchard gardening in Bang Kho Laem? 2) How were these Chinese Hokkien people able to create these praiseworthy orchards? The researcher surveyed the total number of orchards belonging to the Chinese Hokkien people in this area and conducted in-depth interviews with five households of Chinese Hokkien orchard gardeners.
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2

Chin, James K. "Junk Trade, Businesss Networks and Sojourning Communities: Hokkien Merchants in Early Maritime Asia." Journal of Chinese Overseas 6, no. 2 (2010): 157–215. http://dx.doi.org/10.1163/179325410x526104.

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AbstractThe people of south Fujian, better known as “Hokkiens,” have a long seafaring tradition. Isolated on the remote southeastern periphery of China, they cast their eyes on the territories beyond the sea as early as the 10th century. Sporadic records suggest that Hokkien merchants were actively engaged in trading at emporia ranging from Korea in the north to Sumatra in the south. With the development of maritime trade, they started to sojourn overseas, and some of them even stayed abroad for a very long period. Hokkien merchants were known for their commercial acumen and ability to adapt t
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3

Sew, Jyh Wee. "Hokkien as a Heritage Language of Citizenry in Singapore." Issues in Language Studies 9, no. 2 (2020): 18–32. http://dx.doi.org/10.33736/ils.2393.2020.

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In examining Hokkien as a heritage language in Singapore, this discussion hopes to contribute to an enriching of the perception of citizenship in an ever-evolving national narrative towards one people (Mathew, 2017). The Singapore Census of Population statistics indicate that 11% of ethnic local Chinese households speak Hokkien. Singaporean television serials and movies that use Hokkien as the medium of narration achieve encouraging viewership and box office ratings, hinting that Hokkien is understood, or appreciated by a significant number of the local population as a language of prominence.
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4

To, Huynh Anh Tuan, Hoang Lan Đang, and Thi Ngoc Phuong Bui. "Devotion to Ong Bon (Xuan Tian Shang Di) of the Chinese Community in Binh Duong." INTERNATIONAL JOURNAL OF SOCIAL SCIENCE HUMANITY & MANAGEMENT RESEARCH 04, no. 01 (2025): 67–75. https://doi.org/10.5281/zenodo.14615551.

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Xuan Tian Shang Di is a significant deity within Taoist and Vietnamese folk religion, esteemed for his power, valor, and sanctity. This belief system was introduced from China with the migration of Chinese people and has become established in various regions of Vietnam. In Binh Duong, this belief takes on a unique form within the Hokkien Chinese community (Hoa Phuoc Kien). The Hokkien Chinese community, particularly the Wang clan, has specifically identified Ong Bon with Xuan Tian Shang Di. Over time, this belief has become deeply integrated into the spiritual life of the community and has enr
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5

Wijaya, Linda, Amrin Saragih, and Zainuddin Zainuddin. "Maintenance of Hokkien Language by Its Speakers in Medan." SALTeL Journal (Southeast Asia Language Teaching and Learning) 3, no. 1 (2020): 18–27. http://dx.doi.org/10.35307/saltel.v3i1.43.

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Indonesia is famous for various culture that attracts many tourists from several part of the world to have a visit. Besides having numerous culture, Indonesia is flourished with different ethnics, too, such as the Javanese, the Bataknese, the Indian and the Chinese. Every ethnic speak with different language, but formally the national language is Indonesian language. In this study, the researcher, who derives from Chinese ethnic and resides in Medan, has taken interest in preserving her mother tongue which is Hokkien language. Hokkien language is an informal language which is used by the Hokki
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6

Tien, Adrian. "Offensive language and sociocultural homogeneity in Singapore." International Journal of Language and Culture 2, no. 2 (2015): 142–68. http://dx.doi.org/10.1075/ijolc.2.2.01tie.

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Offensive language use in Singapore’s languacultures appears to be underpinned by cultural norms and values embraced by most if not all Singaporeans. Interviews with local informants and perusal of Singapore’s linguistic and cultural resources led to the identification of eight offensive words and phrases deemed representative of Singaporean coarseness. This set was narrowed down to a smaller set of common words and phrases, all Chinese Hokkien, all culturally laden. The finding that, although originally Hokkien, all of them are accessible not only to the Chinese-speaking population but also t
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7

Chang, Yen-Jung, Hsin-Chien Huang, and Yuting Hsueh. "ASOMROF: A Transmedia Project of Sci-Fi Content Inspied by the Local Ethnic History for Technology Art Works." AVANCA | CINEMA, no. 14 (January 5, 2024): 576–82. http://dx.doi.org/10.37390/avancacinema.2023.a547.

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This communication depicts the evolution and transmedia of science fiction content inspired by the immigration and land reclamation history of early Hakka people who arrived in Taiwan from China in the 17th century for technology art works, including a dancing performance that combines virtual and real dancers in real-time, as well as an augmented reality exhibition. For early determined cooperation, the project was set to be related to Hakka culture. The Hakka are one of two major ethnic groups of Han Chinese immigrants who arrived in Taiwan around the 17th century, after the Hokkien, the oth
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8

Pratama, Muhammad Iqbal. "Komunikasi Antar Budaya Masyarakat Melayu Dengan Masyarakat Tionghoa Di Sumatera Selatan." Jurnal Ilmu Sosial, Humaniora dan Seni 2, no. 6 (2024): 612–16. https://doi.org/10.62379/jishs.v2i6.1814.

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Communication between Malay and Chinese cultures in South Sumatra reflects the mutual influence and interaction between the two groups.there are various influencing factors, including language, religion, values, traditions and social habits. Language is an important means of intercultural communication. In South Sumatra, Malays generally use Malay as their daily language, while Chinese use Chinese such as Hokkien, Hakka or Mandarin. However, in intercultural communication, there is often an adoption of words or phrases from one language to anotherReligion Also Plays an Important Role in Interc
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9

Hoogervorst, Tom G. "Urban Life in Two 1920s Sino-Malay Poems." Prism 19, no. 2 (2022): 454–73. http://dx.doi.org/10.1215/25783491-9966747.

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Abstract Batavia, the capital of the former Netherlands Indies, was home to a popular Chinese-run printing industry that published works in the Malay vernacular. Two 1920s Sino-Malay poems reveal firsthand accounts of the city's vibrant sociocultural landscape. Sair park (The Poem of the Park) narrates everyday life at the parks of the colonial metropole, including the opportunities these urban spaces provide for illicit encounters between men and women. Pantoen tjapgome (The Quatrain of the Lantern Festival) describes the festivities of an important holiday that increasingly drifted away from
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10

Chan, Hong Yin. "A Preliminary Study of the Social History of the Cantonese Chinese Community in Singapore." Translocal Chinese: East Asian Perspectives 16, no. 2 (2022): 151–80. http://dx.doi.org/10.1163/24522015-16020003.

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Abstract This paper aims to provide a historical study of the development of the Cantonese community in Singapore. Through an archival study of various Cantonese associations, it will focus on the connotations of what it means to be Cantonese and the lives of Cantonese people in the context of Singapore. According to a 2020 Singapore population census, the “Cantonese” are currently the third largest Chinese-dialect group, making up almost fifteen percent of the Chinese population on the island state. The term Cantonese, in Singapore, commonly refers to those originating from the vicinity of Ch
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11

Ben Said, Selim, and Teresa Ong. "Catering to Multiple Audiences: Language Diversity in Singapore’s Chinatown Food Stall Displays." Lublin Studies in Modern Languages and Literature 43, no. 4 (2019): 31. http://dx.doi.org/10.17951/lsmll.2019.43.4.31-48.

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<p>The visibility of bilingualism and multilingualism has increased in the urban landscape of major cities, a phenomenon commonly attributed to a globalized world economy, increasingly fluid national boundaries, and the subsequent contact between people, languages, and cultures. This is no truer than in countries such as Singapore, which has a history of cultural multilingualism driven by economic imperatives. Our study employs a mixed methods approach to present the diversity of language variation on signboards in Singapore’s Chinatown having resulted from the area’s culture and history
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12

Guingona (顧恒), Phillip B. "A Ghost and His Apparition Roam the South China Sea: Limahong and the Dream of a Hokkien Nation (南中國海上陰魂不散的鬼魅及其幻影：林鳳和一個閩南民族的夢)". Translocal Chinese: East Asian Perspectives 11, № 1 (2017): 90–124. http://dx.doi.org/10.1163/24522015-01101006.

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Through an analysis of three “hauntings” that spanned the sixteenth to twenty-first centuries, this article highlights recurring instances of Hokkien political maneuvering when the possibility of an autonomous Fujian or maritime-based Hokkien empire threatened the contrasting imperial and national missions of Spanish, Chinese, and Filipinos in the region. The first haunting occurred in the Spanish-controlled Philippines from the sixteenth to nineteenth centuries when the imagined threat of an invasion from China led to reactionary pogroms and a schizophrenic Spanish China-policy. The second ha
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13

Jordan, David K. "Languages left behind." Language Problems and Language Planning 26, no. 2 (2002): 111–27. http://dx.doi.org/10.1075/lplp.26.2.02jor.

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The Unicode standard is an enormous step toward realizing the goal of a single computer encoding scheme for virtually all of the world’s scripts. Although not all computers will necessarily have the type fonts to print all characters, at least all computers will be able to recognize what characters are required for proper display of text in almost any language. However the Unicode standard presupposes that each language has a script consisting of a finite number of agreed-upon characters. Some languages still lack such agreement. As planning has gone forward for Unicode, more and more code poi
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14

Song, Jin. "An analysis of hybrid music and ethnicity in Quangang Beiguan." Arts & Communication 1, no. 1 (2023): 419. http://dx.doi.org/10.36922/ac.419.

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Quangang Beiguan, widespread in Quangang District, Quanzhou, also spreads to Hui’an County, Taiwan, Singapore, Malaysia, and elsewhere. In 2006, it was included in the first batch of representative protection projects inscribed in the National List of Intangible Cultural Heritage of China. Taking this paper as a unique showcase for Chinese traditional culture, the translator sticks to the vernacular names with English translations and/or romanization beside. Beiguan consists of two parts: one is qu (“songs”) featuring lyrics, the other pu (“notation”) characterized by purely instrumental music
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15

Joby, Christopher. "De invloed van het Nederlands op contacttalen in zeventiende-eeuws Taiwan1." Internationale Neerlandistiek 59, no. 2 (2021): 115–35. http://dx.doi.org/10.5117/in2021.2.002.joby.

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Abstract In 1624, the Dutch East India Company (VOC) arrived on the island of Taiwan and established a trading post there, which would continue to function until 1662. During this period, Dutch missionaries came to the island with the intention of proselytizing the indigenous Formosan peoples. They built churches and schools and translated Gospels and catechisms into Formosan languages. Over time, language policy changed and there was a concerted effort to teach the indigenous people Dutch. Many Chinese, including traders, fishermen and farmers, also went to Taiwan in this period. To support i
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16

Herman, Herman, Ridwin Purba, and Amrin Saragih. "Lexical Items of Flora and Fauna in Local Languages: An Ecolinguistics Study." Journal of Social Science and Humanities Research 1, no. 1 (2022): 24–28. http://dx.doi.org/10.56854/jsshr.v1i1.49.

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Ecolinguistcs study is becoming more popular year by year since many researcher, linguists, and other experts do some researches. Wendel’s (2005:51) definition of ecolinguistics formulated that the ecological approach to language takes into consideration the complex network of relations occurring between environment, languages and people speaking these languages. Since ecolinguistics related to environment, language and people speaking the language, this research is aimed to discuss about the local languages, Hokkian and Tio Cu related to the environment. The data used in this article is the l
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17

Oktaviany, Eva, A. Erna Rochiyati S., Edy Hariyadi, Andang Subaharianto, and Ali Badrudin. "CAMPUR KODE DALAM TUTURAN MASYARAKAT ETNIK CINA BENTENG DI DESA LEBAK WANGI, TANGERANG: KAJIAN SOSIOLINGUISTIK." SEMIOTIKA: Jurnal Ilmu Sastra dan Linguistik 24, no. 2 (2023): 316. http://dx.doi.org/10.19184/semiotika.v24i2.38490.

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The Benteng Chinese ethnic community in Desa Lebak Wangi, Tangerang uses Benteng Chinese dialect of Indonesian which is mixed with elements of Hokkian dialect of Chinese, English, Sundanese, and Betawi language. The purpose of this study is to describe the forms and factors behind the occurrence of code mixing in daily communication in the speech of Benteng Chinese ethnic community in Desa Lebak Wangi, Tangerang. This research uses a descriptive qualitative method. The results obtained from the data analysis show that the code mix in this study consists of two forms, namely: (1) code mix in th
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18

Sutami, Hermina, and Assa Rahmawati Kabul. "Culinary for The Spirits: The Reality of Cultural Acculturation of The Chinese Peranakan of Palembang." MANDARINABLE : Journal of Chinese Studies 3, no. 1 (2024): 88–103. http://dx.doi.org/10.20961/mandarinable.v3i1.1091.

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We usually talk about food, the way it is served, its types, and its beauty aspects in terms of satisfying the pleasures of the human eye and sense of taste. Therefore, in gastronomy, the things above receive great attention. Unsurprisingly, culinary art institutions have been established up to the academic level since decades ago. However, this paper presents a slightly different field of gastronomy, namely gastronomy for the ancestral spirits prayer ceremony, named coki/cuki prayer in Hokkian language (祖祭) which is still practiced today by the Chinese Peranakan of Palembang or we can say “Pe
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19

Anh Tuan, To Huynh, Đang Hoang Lan, and Bui Thi Ngoc Phuong. "Devotion to Ong Bon (Xuan Tian Shang Di) of the Chinese Community in Binh Duong." International Journal of Social Science Humanity & Management Research 04, no. 01 (2025). https://doi.org/10.58806/ijsshmr.2025.v4i1n09.

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Xuan Tian Shang Di is a significant deity within Taoist and Vietnamese folk religion, esteemed for his power, valor, and sanctity. This belief system was introduced from China with the migration of Chinese people and has become established in various regions of Vietnam. In Binh Duong, this belief takes on a unique form within the Hokkien Chinese community (Hoa Phuoc Kien). The Hokkien Chinese community, particularly the Wang clan, has specifically identified Ong Bon with Xuan Tian Shang Di. Over time, this belief has become deeply integrated into the spiritual life of the community and has enr
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20

Hue, Guan Thye. "Chinese Temples and Transnational Networks: Hokkien Communities in Singapore." Cultural Diversity in China 2, no. 2 (2017). http://dx.doi.org/10.1515/cdc-2017-0001.

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AbstractThis paper is intended as an overview of different categories of Chinese temples and other institutions in Singapore and their transnational networks, in particularly on Hokkien communiities in Singapore. It focusing on some preliminary research findings related to this Hokkien communities and their religious networks, examines the Minnan (South Fujian) Protector Gods (Regional or Village temple Main Gods) and the Minnan Taoist Altars, as well as their religious networks connecting Fujian, China and the Chinese communities in Singapore. The main argument of this paper is that all the r
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21

ZS, Zulfa Saumia. "ORANG TIONGHOA, PERKEBUNAN GAMBIR, LADA DAN KONTESTASI DI TANJUNGPINANG ABAD KE-19." Paradigma: Jurnal Kajian Budaya 13, no. 2 (2023). http://dx.doi.org/10.17510/paradigma.v13i2.1067.

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This study examines the relationship between Chinese people, pepper and gambier plantations and contestation in the context of the expansion of Chinese people in Tanjungpinang during the Dutch colonial period. This study reveals the transformation of the Chinese immigrants, originally brought as laborers on plantations owned by Bugis nobles, into plantation owners under Dutch colonial intervention. The research was conducted using historical methods whose analysis was based on primary sources: Koloniaal Verslag, Memorie van Overgave (MvO) and Regeering Almanac voor Nederlandsch-Indie (RAN). Th
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22

Ding, Seong Lin, and Wei Han Chee. "“What I want to do I do not do”: on bi- and multilingual repertoires and linguistic dislocation in a border town." Multilingua, December 16, 2021. http://dx.doi.org/10.1515/multi-2021-0096.

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Abstract Language problems and language barriers are challenges facing not only immigrants but also minorities and people in rural/semirural areas. This study examines individuals’ bi- and multilingual repertoires, language practices and attitudes in a Hokkien-speaking community in Kangar, a semirural town of northern Malaysia bordering Thailand. Through questionnaire surveys and interviews, we investigate how these notions can be used as a means to understand/reflect bilingualism and multilingualism and, more importantly, the potential disparity between what people want to do/say and what peo
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23

Chen, David, Jason A. Miller, and Mark Shakespear. "Critical Han Studies Through the Lens of Internal Colonialism: China, Guangdong, and Hong Kong." Critical Sociology, April 1, 2023, 089692052311638. http://dx.doi.org/10.1177/08969205231163896.

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When the concept of ‘internal colonialism’ has been applied to China, it has often been focused on the plight of ethnic minorities. The political and cultural subordination of non-Mandarin Han groups, however, has drawn little attention. We argue that critical Han studies, by posing a challenge to the state ideology of Han ethnic unitarism, provides a theoretical arsenal capable of broadening the application of the internal colonialism framework to the study of non-Mandarin Han groups and regions in China. To provide empirical support for our argument, we examine ethno-geographic representatio
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24

Kuardhani, Hirwan. "Potehi Puppet (布袋戲) in Java". Dance & Theatre Review 1, № 1 (2018). http://dx.doi.org/10.24821/dtr.v1i1.2247.

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AbstractPotehi (布袋戏) puppet theater in Java is called as Chinese puppet and originated from Fujian (福建) and Guangdong (广东) Province. Chinese puppets that were allegedly meant here is Potehi because the forms of other kinds of puppet theater from China was not discovered the traces. Leather puppet, such as Purwa, or string puppet (marionette), or even Rod puppet is not recognized by the Javanese people, most of them are only familiar with Potehi Chinese puppet. This is confirmed by the data that most Chinese emigrants who came to Java is the Hokkien (Fujian) who owned Potehi puppet theater. Som
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