375
Ofuchi (1983).
5.1 These two kinds of embroidery were always found in major festivities and at temple altars.
54
Both are reproduced in the Dang Clan Association handbook in Huge Baker's collection of genealogies, with commentary. One of the Dangs I talked to had some doubt about the authenticity of the alleged painting of Song Wuizong. He observed that the calligraphy was not of the typical style of the emperor, the shou-zhen ti.
55 Although the wong-gu was a common ancestress, her relics were not public property. The painting of the eagle belonged to a wealthy leader of the Dangs of Kam Tin, and the other pieces to the Wan-Gaan jire segment or one of its members.
57 On this divination instrument, see Ahern (1981:45-47).
Discussed in the next part of this report.
SV For more information on Lam Pui and his family, see Tsui (1985).
60
The rite is locally found probably only in the Kam Tin jiu festival. The priests explain it by alluding to the legendary Baiguai Zhen battle formation of Zhuge Liang, a stateman and strategist in the period of the Three Kingdoms (220-265). I think it is probably more directly related to the gimen dunjia style of magic.
42
A handheld small metal idiophone with a handle.
See Schipper (1974) for a thorough discussion of the Memorials in the Taiwan case, which is very close to the one I am describing.
The Oral History Project collection and Osuchi (1983) include most of the manuals used in this festival.
64 The actual seating no longer observed the segregation of the sexes, although this used to be the practice.
65 The difficulty was due partly to the fact that there were more Naam Bin people than their Bik Bin counterparts, even when the Ying Lung Wai villagers were added to the latter. As I have mentioned already, the seating area was divided into two halves, one for Naam Bin and one for Bak Bin. This gave the Bak Bin chu more seats each.
I learned from a different source that the elder left early on the day because he felt that some younger villagers were being hostile to him.
67 The informant explained that it was usual for the Village Representatives to keep their position until they die. Therefore, those who are interested in becoming one always fail, except in Shui Tau, where the villagers generally have more exposure to the outside world and re-elect their V.R. once every two years.
68 I saw another lady doing waan-san at Ying Lung Wai. In addition to the san-seng, she made offerings at the village gate as well, which I guess is the normal practice.
The two men were elders/ritual representatives, neither was the head of the lineage, probably due to the lineage head's age.
70
Except in the case of Tin-Chyun San-Gwan, I have relied on the Daojiao Yuenliu, the priests' manual to which they often refer when asked to explain their tradition, for interpretation.
There were some young ladies in the procession this time, which represented a recent development.
72 Ancestral tablets could be seen inside, but Mr. Dang Jik-Waai said that the place used to be a sun-teng, and was worshipped by the procession because of this.
73
In which case only the woman herself would suffer.
375
Ofuchi (1983).
5.1 These two kinds of embroidery were always found in major festivities and at temple
altars.
54
Both are reproduced in the Dang Clan Association handbook in Huge Baker's collection of genealogies, with commentary. One of the Dangs 1 talked to had some doubt about the authentically of the alleged painting of Song Wuizong. He observed that the calligraphy was not of the typical style of the emperor, the shou-zhin tì.
55 Although the wong-gu was a common ancestress, her relics were not public property. The painting of the eagle belonged to a wealthy leader of the Dangs of Kam Tin, and the other pieces to the Wan-Gaan jire segment or one of its members.
57 On this divination instrument, sec Ahern (1981:45-47).
Discussed in the next part of this report.
SV For more information on Lam Pui and his family, see Tsui (1985).
60
The rite is locally found probably only in the Kam Tin jiu festival. The priests explain it by alluding to the legendary Baiguai Zhen battle formation of Zhuge Liang, a stateman and strategist in the period of the Three Kingdoms (220-265). I think it is probably more directly related to the gimen dunjia style of magic.
42
A handheld small metal idiophone with a handle.
See Schipper (1974) for a thorough discussion of the Memorials in the Taiwan case, which is very close to the one 1 am describing.
The Oral History Project collection and Osuchi (1983) include most of the manuals used in this festival.
04 The actual seating on longer observed the segregation of the sexes, although this used to be the practice.
65 The difficulty was due partly to the fact that there were more Naam Bin people than their Bik Bin counterparts, even when the Ying Lung Wai villagers were added to the latter. As I have mentioned already, the seating area was divided into two halves, one for Naam Bin and one for Bak Bin. This gave the Bak Bin chu more seats each.
I learned from a different source that the elder left early on the day because he felt that some younger villagers were being hostile to him.
67 The informant explained that it was usual for the Village Representatives to keep their position until they die. Therefore those who are interested to become one always failed. except in Shui Tau, where the villagers generally have more exposure to the outside world and re-elect their V. R. once every two years.
68 I saw another lady doing waan-san at Ying Lung Wai. In addition to the san-seng, she made offerings at the village gate as well, which I guess is the normal practice.
The two men were elders/ritual representatives, neither was the head of the lineage. probably due to the lineage head's age.
חד
Except in the case of Tin-Chyun San-Gwan, I have relied on the Daojiao Yuenliu, the priests' manual to which they often refer when asked to explain their tradition, for interpretation.
There were some young ladies in the procession this time, which represented a recent development.
72 Ancestral tablets could be seen inside, but Mr. Dang Jik-Waai said that the place used to be a sun-teng, and was worshipped by the procession because of this.
73
In which case only the woman herself would suffer.
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