[
    {
        "id": 214660,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1999",
        "page_number": 75,
        "title": "RAS-1999",
        "content_text": "39 \nand Li Kun-fuk, 2 houses within the walls, and then with these two brothers or cousins holding 0.17 acres of land jointly, and Kun-sang in addition a further 0.01 individually; Li Tin-hi, 2 houses within the walls and 0.18 acres; Li Tin-yau, 1 house within the walls and 0.11 acres). The reasons for these households with far less arable land than could possibly allow for subsistence are likely to be the same as in the case of the Ngs, although, in this case, some of the Li households may have been in the process of moving out of the village. In the case for Li Kun-fuk and Li Kun-sang, however, who were important elders of the clan (Kun-fuk was the trustee of three trusts, and Kun-sang of two), the tiny-recorded individually owned areas of agricultural land must hide far more substantial areas actually under their control.. \n\nOf those households of the Li clan which recorded their land-holdings under the family head's name, the holdings varied from 0.31 acres (Kun-tai), and then through 0.45 acres (Yung-tai), 0.67 acres (Yung Wa and Yung Fat jointly), 0.89 acres (Yuk-hing), 0.93 acres (Kam Tak), 1.15 acres (Lai-ting, the dominant elder), 1.5 acres (Ping-shan, part of this was held jointly with Tak-hing and Chiu-hing, and another tiny part jointly with Ip Shi); to 3.81 acres (Loi: he also owned 0.86 acres jointly with Li Hau-fuk). Kun-tai, who held no less than 5 houses within the walls, must have been wealthier than his 0.31 acres of agricultural land-holding would suggest: he was also one of the trustees of the Luk Wa Tso. He probably had access to a significant amount of trust property. Yung-tai also had a significant amount of house property - three houses within the walls. \n\nRelatively wealthy villages like Nga Tsin Wai were usually marked by an interest in education. The village had a fine school, which was held in the Ng clan Ancestral Hall. Villages like Nga Tsin Wai often also had \"literary clubs\", where the more scholarly and better educated of the villagers would meet to write poetry together, and drink wine in the light of the moon. The Sub-Magistrate in Kowloon City encouraged such literary groups, in particular by sponsoring poetry competitions and so forth. Nga Tsin Wai villagers had access to such a club (probably in the Market), and the Li clan had a small trust to support it, the Man Lau Tong (\"Association for the Literature House\"). This owned only 0.05 acres, the income of which probably supported the costs of tea and wine for the Li clan members of the club, but it demonstrates the scholarly ambitions of the village. \n\nPage 75\n\nPage 76",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x",
        "rank": 0
    },
    {
        "id": 214825,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1999",
        "page_number": 240,
        "title": "RAS-1999",
        "content_text": "206\n\n8\n\nbeen affixed. A case of this kind from Chekiang in 1909 was cited in Lin Shao-yang, A Chinese Appeal to Christendom Concerning Christian Missions (London, Watts & Co., 1911), p.236.\n\n* Rev. S. Beal, Buddhism in China (London, Society for Promoting Christian Knowledge, 1884), p.241.\n\n? Holmes Welch, Buddhism under Mao (Cambridge, Mass., Harvard University Press, 1966), p.\n\nFor an updated statement on Buddhism in Hong Kong, see Bartholomew P.M. Tsui, \"Recent Developments in Buddhism in Hong Kong\" at pp.299-311 of Julian F.Pas (ed.) The Turning of the Tide, Religion in China Today (Hong Kong, Royal Asiatic Society, Hong Kong Branch, in association with Oxford University Press, 1989).\n\n10 During a recent visit with friends to a small religious house in the hills behind Tsuen Wan (the Sai Chuk Lam), the couplets in the hall dedicated to the care of ancestral tablets of former inmates and the departed relatives of its clients gave the following messages to visitors: Place Trust in Kuan Yin's Great Mercy and Kindness (right) and Relieve Those in Hardship and Suffering by Reciting Her Name (left); with (above) another scroll to the effect that the Mercy Boat will Carry All over the Cruel Sea. I am grateful to Mr. Simon C.P. Yeung for discussing this with me on the visit. Hong Kong persons, temples, deities and places in these Notes are given in Cantonese romanisation.\n\nA whole chapter on \"The Moral Tract Literature of China\" is devoted to this subject by Rev. John L. Nevius, China and the Chinese (Philadelphia, Presbyterian Board of Publication, revised edition, 1882), pp.226-236.\n\n12 H.A.Giles, Strange Stories from a Chinese Studio (Shanghai, Kelly and Walsh, 1915), p.469. A translation of the work is given at pp.469-487.\n\n13 Besides the Buddhist and Taoist works in their collection (Moral Tenets and Customs in China, Ho-kien-fu, Catholic Mission Press, 1913) Fathers Wieger and Davrout also include some Confucian contributions. One of these was yet another very influential work, the Chu Pai Lu Chia Shun or the \"Familiar Instructions of Chu Pai-lu”, a 17th century Confucian scholar. The \"Instructions\" were particularly favoured by generations of teachers. Enshrined in countless vertical scrolls and horizontal exemplars brushed by distinguished calligraphers, their text, in full or in part, served as suitable texts for pupils to copy. In both\n\nPage 240\n\nPage 241",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x",
        "rank": 0
    }
]