RAS-1968 — Page 81

RASHKB Journal 皇家亞洲學會香港分會學刊 All AI Reviewed

GORAN AIJMER

If we return to the story about the two villages we find that it is concerned with two localized groups and their dependence on the natural surroundings. The mountain is a fishnet — a symbol in the set constituting the fêngshui language. The people were in a similar way classified as fishes, and a fishnet is obviously something to be avoided by fish. Now, the grammar of fêngshui is structured on the concepts of the two fundamental systems of wuxing and yinyang. Wuxing implies a correlation and classification into five categories of the features of the universe. Yinyang is a classification of the universe into binary oppositions. In the actual story we may, I think, substitute fish for water and yin — the female, passive and negative cosmic force. Fishnet may be substituted by mountain and yang — the male, active and positive force. In the locality under discussion yang influences dominated, and the people, by virtue of their shared surname affiliated with yin, had better escape a situation that was for them negative and out-of-balance.

Wu lineage bad luck
mountain
fish
yin
destroying
fishnet
dominating ◄ yang

If we turn to the content of the story, it will be recalled that the essential thing expressed is that the two populations in the villages had exchanged their abodes at one time. Yet if we scrutinize what can be reconstructed of the history of the two settlements we will find no evidence whatsoever that such an exchange has ever taken place. From a historian's point of view the story is a poor document. But the sociologist may still have something to learn by comparing its content with other data of the past.

A glance in the 1911 Census Report reveals that at that time the population of Big Stream Village amounted to 173 persons and that of Plum Grove Village to 59. Already in this period it is known from other sources that the former community had several overseas members while Plum Grove Village had few, if any.5 The population actually present in Big Stream Village in 1911 was 2.9 times as large as that of Plum Grove Village. If we then turn our attention to the District Demarcation Maps, drawn soon after the British take-over in 1899, we will find that the area of arable land available around Big Stream Village was nearly the same as that

Edit History

2026-05-12 17:22:23 · NVIDIA / meta/llama-4-maverick-17b-128e-instruct

Live

View comparison

AI Proofread

76 GORAN AIJMER 4 If we return to the story about the two villages we find that it is concerned with two localized groups and their dependence on the natural surroundings. The mountain is a fishnet — a symbol in the set constituting the fêngshui language. The people were in a similar way classified as fishes, and a fishnet is obviously something to be avoided by fish. Now, the grammar of fêngshui is structured on the concepts of the two fundamental systems of wuxing and yinyang. Wuxing implies a correlation and classification into five categories of the features of the universe. Yinyang is a classification of the universe into binary oppositions. In the actual story we may, I think, substitute fish for water and yin — the female, passive and negative cosmic force. Fishnet may be substituted by mountain and yang — the male, active and positive force. In the locality under discussion yang influences dominated, and the people, by virtue of their shared surname affiliated with yin, had better escape a situation that was for them negative and out-of-balance. Wu lineage bad luck mountain fish yin destroying fishnet dominating ◄ yang If we turn to the content of the story, it will be recalled that the essential thing expressed is that the two populations in the villages had exchanged their abodes at one time. Yet if we scrutinize what can be reconstructed of the history of the two settlements we will find no evidence whatsoever that such an exchange has ever taken place. From a historian's point of view the story is a poor document. But the sociologist may still have something to learn by comparing its content with other data of the past. A glance in the 1911 Census Report reveals that at that time the population of Big Stream Village amounted to 173 persons and that of Plum Grove Village to 59. Already in this period it is known from other sources that the former community had several overseas members while Plum Grove Village had few, if any.5 The population actually present in Big Stream Village in 1911 was 2.9 times as large as that of Plum Grove Village. If we then turn our attention to the District Demarcation Maps, drawn soon after the British take-over in 1899, we will find that the area of arable land available around Big Stream Village was nearly the same as that

Baseline (Original)

76 GORAN AIJMER 4 If we return to the story about the two villages we find that it is concerned with two localized groups and their dependence on the natural surroundings. The mountain is a fishnet- - a symbol in the set constituting the fêngshui language. The people were in a similar way classified as fishes, and a fishnet is obviously some- thing to be avoided by fish. Now, the grammar of fêngshui is structured on the concepts of the two fundamental systems of wuxing and yinyang. Wuxing implies a correlation and classifica- tion into five categories of the features of the universe. Yinyang is a classification of the universe into binary oppositions. In the actual story we may, I think, substitute fish for water and yin · the female, passive and negative cosmic force. Fishnet may be substituted by mountain and yang the male, active and positive force. In the locality under discussion yang influences dominated, and the people, by virtue of their shared surname affiliated with yin, had better escape a situation that was for them negative and out-of-balance. Wu lineage bad luck mountain fish yin destroying fishnet dominating ◄ yang If we turn to the content of the story, it will be recalled that the essential thing expressed is that the two populations in the villages had exchanged their abodes at one time. Yet if we scru- tinize what can be reconstructed of the history of the two settle- ments we will find no evidence whatsoever that such an exchange has ever taken place. From a historian's point of view the story is a poor document. But the sociologist may still have something to learn by comparing its content with other data of the past. A glance in the 1911 Census Report reveals that at that time the population of Big Stream Village amounted to 173 persons and that of Plum Grove Village to 59. Already in this period it is known from other sources that the former community had several overseas members while Plum Grove Village had few, if any.5 The population actually present in Big Stream Village in 1911 was 2.9 times as large as that of Plum Grove Village. If we then turn our attention to the District Demarcation Maps, drawn soon after the British take-over in 1899, we will find that the area of arable land available around Big Stream Village was nearly the same as that

2026-05-12 17:22:23 · Baseline

View content

GORAN AIJMER

If we return to the story about the two villages we find that it is concerned with two localized groups and their dependence on the natural surroundings. The mountain is a fishnet- - a symbol in the set constituting the fêngshui language. The people were in a similar way classified as fishes, and a fishnet is obviously some- thing to be avoided by fish. Now, the grammar of fêngshui is structured on the concepts of the two fundamental systems of wuxing and yinyang. Wuxing implies a correlation and classifica- tion into five categories of the features of the universe. Yinyang is a classification of the universe into binary oppositions. In the actual story we may, I think, substitute fish for water and yin · the female, passive and negative cosmic force. Fishnet may be substituted by mountain and yang the male, active and positive force. In the locality under discussion yang influences dominated, and the people, by virtue of their shared surname affiliated with yin, had better escape a situation that was for them negative and out-of-balance.

Wu lineage bad luck mountain

fish

yin

destroying

fishnet

dominating ◄ yang

If we turn to the content of the story, it will be recalled that the essential thing expressed is that the two populations in the villages had exchanged their abodes at one time. Yet if we scru- tinize what can be reconstructed of the history of the two settle- ments we will find no evidence whatsoever that such an exchange has ever taken place. From a historian's point of view the story is a poor document. But the sociologist may still have something to learn by comparing its content with other data of the past.

RAS-1968 — Page 81

Edit History

Comments

Private Research Note