[ { "id": 204282, "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-1961", "page_number": 50, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n46\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nthe majestic highlands, where there were no motors, indeed no vehicles of any sort. There was the simple and quiet village life and the more sophisticated leisure and gaiety of society in Lhasa. I remember years of deliberate, protracted, shrewd but friendly business negotiations with the Tibetan Government. I remember very well their frequent and elaborate ceremonies, which were not just Lord Mayor shows, but were treated with grave attention as an essential part of the well-being of the State.\n\nQuestions and Answers:\n\nQ: How large was the population of Tibet when you were there? A: The population of Tibet has never been properly counted, but some people put it down at three million, some at one million, and some at a great many more. I think that three million is about right.\n\nQ: How many of those were in Lhasa?\n\nA: In Lhasa about 25,000 laymen and 25,000 monks.\n\nQ: Do all the monks believe in reincarnation or only some of them?\n\nA: It is an absolutely essential part of their faith.\n\nQ: Does the term \"monk\" have the same meaning as the term \"lama\"?\n\nA: Lama means a superior being and it is usually used as a term of politeness for a learned man and it is the essential title of an incarnate lama.\n\nQ: Was it prohibited for ordinary women to wear the skirts worn by noblewomen?\n\nA: No. All women wear the same kind of skirt. It's part of a tunic-like garment, which has no sleeves. A blouse is worn underneath. I don't know the proper description of a dress of that sort, but the skirt anybody may wear, and the apron any married woman may wear and usually does wear. Only on very terrible occasions like the death of a Dalai Lama do they do without their apron. Women's dress basically is all the same pattern. The materials differ with regard to workmanship.\n\nQ: Was it prohibited for women to wear the double apron, one in back and one in front?\n\nA: The Tibetans only wear one in front. Possibly it is a Mongol habit to wear two.\n\nQ: How do they choose their incarnations?", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204516, "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-1962", "page_number": 148, "title": "RAS-1962", "content_text": "133\n\nSMITH, Leslie, O.B.E.\n\nSMITH, Lloyd A.\n\n+\n\nSMITH, Stanley Herbert -\n\nSOONG, Norman\n\nSPERRY, Henry Muhlenberg\n\nSTANLEY, Major Henry, F.\n\nSTANTON, William T.\n\nSTARBIRD, Linwood R. -\n\nSTENTON, Prof. Harry\n\nSTOCK, Prof. F. E., O.B.E. -\n\nSTOKES, John\n\nז\n\nJ\n\n.\n\n23-A, Robinson Road, Hong Kong.\n\n2741, SW 22nd Ave. Coconut Grove, Miami 33, Florida, U.S.A.\n\n(Local address: c/o R. S. Fountain, Esq.,\n\n309, Prince's Building, H.K.)\n\nc/o Messrs. Scott & English Ltd., P. O. Box\n\n1555, H.K.\n\nAsia Magazine, 31 Queen's Road, C., H.K.\n\n2, Queen's Road, Central, Hong Kong.\n\nFlat 12, Tjibatoe, 9 Plunketts Rd., H.K.\n\nDina House, Duddell St., Hong Kong.\n\nc/o American Consulate-General, Garden Rd., H.K.\n\nDept. of Botany, H.K. University, H.K.\n\nHong Kong University.\n\nEducation Department, Battery Path, H.K.\n\nSTRICKLAND, Mr. P. G. c/o Caldbeck Macgregor & Co., Ltd. H.K.\n\nSWIRE, A. C.\n\nTALBOT, Henry D.\n\nTANG, Shiu-kin, C.B.E.\n\nTHOMAS, Louis F.\n\nTHOMPSON, R. W.\n\nTOPLEY, Dr. Marjorie\n\nTREGEAR, Miss Mary\n\nTRISTRAM, M. P. W.\n\nTSEUNG, Dr. F. I.\n\nTURNER, The Hon. Sir Michael\n\nVETCH, Henri\n\nVETCH, Mrs. Henri\n\nVIO, Dr. Eric George\n\nVISICK, Mrs. Mary\n\nWALDEN, J. C. C.\n\nWARD, William L.\n\nWATSON, K. A.\n\nWEI, Dr. Tat, M. A.\n\n·\n\nc/o Butterfield & Swire, Union House, H.K.\n\nDept. of Geography, H.K. University, H.K.\n\n505, Pedder Building, Hong Kong.\n\n8, King's Park Flats, Kowloon.\n\nDept. of Modern Languages, H.K. University, H.K.\n\n6, Peak Mansions, Hong Kong.\n\nAshmolean Museum, Oxford University, Oxford, U.K.\n\nRating & Valuation Dept., Man Yee Bldg., 9/F., H.K.\n\nChina Building, 4th floor, Hong Kong.\n\nHong Kong & Shanghai Banking Corpn., London.\n\nH.K.U. Press.\n\nH.K.U. Press.\n\n315, H.K. & Shanghai Bank Building, H.K.\n\nDept. of English, H.K.U.\n\nc/o Commerce & Industry Dept. Fire Brigade Bldg., H.K.\n\nApt. 3, 7 Magazine Gap Road, Hong Kong.\n\nc/o Lammert Bros., Pedder Building, H.K.\n\nH.K. Anti-Tuberculosis Association, Queen's Rd., E., H.K.", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204765, "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-1964", "page_number": 68, "title": "RAS-1964", "content_text": "HONG KONG BEFORE THE CHINESE \n\n57 \n\nshould not, in the course of scientific investigation, be omitted as a possibility; even though subsequent events thrust them apart, by interposing a new and more vigorous culture, based on intensive agriculture and possessing sufficient military power and social drive to impose on the less numerous people of the waters and of the forests a language, a dress and a society different from that which they originally had. \n\nI will here ask you to turn your eyes for a moment to Canton, which is less than 100 miles from here and which when the first Chinese settled in this territory was, and had been for many centuries, the metropolis (and probably the only city of any size known to the inhabitants) of this region. Canton was founded originally as a Chinese trading settlement or colony, in the middle of non-Chinese territory with ethnologically non-Chinese inhabitants. It became first the capital of a peripheral kingdom, which from time to time acknowledged and was acknowledged by the Son of Heaven: then the capital of a province which from time to time, when the central government was weak, tended, and has continued to tend even into modern times, to re-assert its independence. Then in the Sui22 Dynasty it became the first port in which foreigners were officially permitted to settle and trade—I mean of course the Arabs, whose completely assimilated descendants are still to be found in Canton and Hong Kong; and finally, following the same well tried pattern (since Chinese administrators, like all others, adopted new ideas with grave reluctance and preferred to follow the old ruts) the first port to which the ebullient Europeans, following in the track of the Arabs, also came to purchase goods the Chinese did not particularly want to sell and to offer in exchange commodities they did not want to buy. \n\nThe frame of our picture, or of our jigsaw puzzle, would not be complete without a reference to Canton. Bricks bearing the imprint of, and presumably made in, Pun-yue1—that is to say Canton can be seen today in the roofs and walls of the ancient tomb, if it be a tomb, at Li Cheng Uk.83 Throughout the Tang139 Dynasty the inhabitants of Canton must still have been mainly non-Chinese, since the author of the Hsin Wu Tai Shih121 is at some pains to explain why it was that so many Chinese came and settled in this region during the disorders which brought down that dynasty. From the point of view of Canton, and therefore", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 205544, "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-1968", "page_number": 86, "title": "RAS-1968", "content_text": "ON FENGSHUI IN SOUTHEASTERN CHINA\n\n9 See Groves 1965a and 1965b.\n\n81\n\n10 In an attempt to recover an even earlier period we may assume that at one time all house-units were inhabited by one household each and that the land at the same period had the same acreage as in 1906. If we disregard the possibility of outsiders as landowners we will find that one average household in Big Stream Village owned 0.33 acre whereas the corresponding figure for Plum Grove Village is 0.70, which is more than twice as much as in the former place.*\n\nREFERENCES\n\nAijmer, G.\n\n1967 'Expansion and Extension in Hakka Society', Journal of the Hong Kong Branch of the Royal Asiatic Society, vol. 7.\n\nBaker, H.\n\n1965 'Burial, Geomancy and Ancestor Worship', in Aspects of Social Organization in the New Territories, Hong Kong. Brochure of the Hong Kong Branch of the Royal Asiatic Society, n.d.\n\nCensus 1911\n\n1911 'Report on the Census of the Colony for 1911', Papers Laid Before the Legislative Council of Hong Kong 1911, Hong Kong.\n\nFreedman, M.\n\n1966 Chinese Lineage and Society: Fukien and Kwangtung, London, The Athlone Press,\n\n1967 'Ancestor Worship: Two Facets of the Chinese Case', in Social Organization, Essays Presented to Raymond Firth, M. Freedman (ed.), London, Frank Cass and Co., Ltd.\n\nGazetteer\n\n1960 A Gazetteer of Place Names in Hong Kong, Kowloon and the New Territories. Hong Kong, Government Printer, n.d.\n\nGroves, R.G.\n\n1965a 'The Origins of Two Market Towns in the New Territories* in Aspects of Social Organization in the New Territories Hong Kong, n.d.\n\n1965b Report of Field Work in Hong Kong, London-Cornell Project, mimeographed.\n\nHayes, J.W.\n\n1963 'Movement of Villages on Lantau Island for Fengshui Reasons', Journal of the Hong Kong Branch of the Royal Asiatic Society, vol. 3.\n\n1967 'Geomancy and the Village' in Some Traditional Chinese Ideas and Conceptions in Hong Kong Social Life Today, M. Topley (ed), Hong Kong, Hong Kong Branch of the Royal Asiatic Society.\n\n* It is hoped to include in the 1969 Journal a note on the occupancy level of village houses in the Hong Kong region in the early 20th Century. Ed.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 206144, "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-1970", "page_number": 224, "title": "RAS-1970", "content_text": "217\n\nBARR, Miss E.\n\n80 Robinson Road, H.K.\n\nBARRETT, Rev. Cyril, S. J. c/o Wah Yan College, Queen's Road, East,\n\nBARRY, Cmdr. R. S. -\n\nBASHALL, Mrs. C. G. BEDLINGTON, Mrs. M.\n\nBELL, G. J.\n\n-\n\nBENANZIO, Dr. M.\n\nL\n\nBERKOWITZ, Dr. M. I. ·\n\nBERTUCCIOLI, Dr. G.*\n\nBEVERIDGE, R. J.\n\nBIRCH, Dr. A.\n\nBIRNBAUM, Mrs. S. D. ·\n\n+\n\nBLACK, D.\n\nBLACKMORE, M.\n\n+\n\nBLAKER, D. J. R. -\n\nBLUE, A. D.\n\nBOARD, D. B. M.*\n\nBONSALL, G. W.\n\nBORDWELL, H. H.\n\nBORGEEST, G.\n\nBOXER, Prof. B.\n\nBRAGA, J. M.\n\nBRAUN, F.\n\nBRIDGES, G. A.\n\nBRIGGS, G. G.\n\nBRIM, J. A.\n\nT\n\n·\n\n-\n\n·\n\n+\n\nH.K.\n\nc/o Hong Kong Club, H.K.\n\nc/o H.M. Prison, Stanley, H.K.\n\nUnknown.\n\nc/o Royal Observatory, H.K.\n\nUnknown.\n\nc/o Dept. of Sociology, University of Pittsburg, Pa., U.S.A.\n\nLungotevere delle navi 30, Roma, Italy.\n\nc/o 4A, Horsburgh Grove, Armadale, Melbourne, S.E. 3, Victoria, Australia.\n\nc/o Dept. of History, University of Hong Kong, H.K.\n\n7, Braga Circuit, Kowloon,\n\nLong Acre, Gullane, East Lothian, Scotland.\n\nc/o Dept. of History, University of Hong Kong, H.K.\n\nc/o Gilman & Co., Ltd., P. O. Box 56, H.K.\n\nChief Engineer, M.V. “World Soya\", World Wide (Shipping) Ltd., c/o Cornes & Co., G.P.O. Box 158, Tokyo, Japan.\n\nc/o Education Dept., Lee Gardens, Hysan Avenue, H.K.\n\nc/o Hong Kong University Press, Pokfulum, H.K.\n\nP. O. Box 25, H.K.\n\nP. O. Box 1058, H.K.\n\nc/o Dept. of Geography, Michigan State University, East Lansing, Michigan 48823, U.S.A.\n\nc/o National Library of Australia, Canberra, Australia.\n\n8 Kotewall Road, 4th floor, H.K.\n\nc/o The British Council, Gloucester Building, H.K.\n\nc/o The Supreme Court, H.K.\n\nc/o Dept. of Anthropology, Stanford Univ., Stanford, California, U.S.A.\n\n+ Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 206436, "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-1971", "page_number": 253, "title": "RAS-1971", "content_text": "227\n\nBARD, Dr. S. M.\n\nBARNES, Mrs. A. M.\n\nBARR, Miss E.\n\nc/o University Health Service, University of Hong Kong, Pokfulum, H.K.\n\nMercantile Bank Ltd., Bombay 1, India.\n\n80 Robinson Road, H.K.\n\nBARRETT, Rev. Cyril, S. J.\n\nc/o Wah Yan College, Queen's Road, East, H.K.\n\nBARRY, Cmdr. R. S.\n\nBASHALL, Mrs. C. G.\n\nBEDLINGTON, Mrs. M.\n\nBELL, G. J.\n\nBERKOWITZ, Dr. M. I.\n\nBERTUCCIOLI, Dr. G.*\n\nBEVERIDGE, R. J.\n\nBIRCH, Dr. A.\n\nBIRNBAUM, Mrs. S. D.\n\nBLACK, D.\n\nBLACKMORE, M.\n\nBLAKER, D. J. R.\n\nBLUE, A. D.\n\nBOARD, D. B. M.*\n\nBOEHMKE, Mrs. A. Karl\n\nBONSALL, G. W.\n\nBORGEEST, G.\n\nBOXER, Prof. B.\n\nBRAGA, J. M.\n\nBRAUN, F.\n\nBRIDGES, G. A.\n\nBRIGGS, G. G.\n\nBROOKS, D. E.\n\nc/o Hong Kong Club, H.K.\n\nc/o H.M. Prison, Stanley, H.K.\n\nUnknown.\n\nc/o Royal Observatory, H.K.\n\nUnknown.\n\nLungotevere delle navi 30, Roma, Italy.\n\nc/o 4A, Horsburgh Grove, Armadale, Melbourne, S.E. 3, Victoria, Australia.\n\nc/o Dept. of History, University of Hong Kong, H.K.\n\n7, Braga Circuit, Kowloon.\n\nLong Acre, Gullane, East Lothian, Scotland.\n\nUnknown.\n\nc/o Gilman & Co., Ltd., P. O. Box 56, H.K.\n\n15, Lansdowne Crescent, Edinburgh, Scotland.\n\nc/o Education Dept., Lee Gardens, Hysan Avenue, H.K.\n\n4, Shouson Hill Road, A-2, H.K.\n\nc/o Hong Kong University Press, Pokfulum, H.K.\n\nP. O. Box 1058, H.K.\n\n167 Laurel Circle, Princeton, New Jersey 08540, U.S.A.\n\nc/o National Library of Australia, Canberra, Australia.\n\n8 Kotewall Road, 4th floor, H.K.\n\nc/o The British Council, Gloucester Building, H.K.\n\nc/o The Supreme Court, H.K.\n\nc/o Radio Hong Kong, Broadcasting House, Broadcast Drive, Kowloon.\n\nLife Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 207123, "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-1974", "page_number": 194, "title": "RAS-1974", "content_text": "In his book on Plant Geography (Clarendon Press, Oxford, 1903) A.F.W. Schimper produces a World Plant Map which is based on climatic conditions. It is interesting to see that, in this classification system, Hong Kong lies within the area of \"evergreen broad-leaved forest\" type of vegetation.\n\nThis classical type of forest, however, has virtually disappeared, largely as a result of human activities such as repeated cutting and the use of fire both intentional and accidental. Consequently, there are few areas of forest-type vegetation which could be described as \"probably indigenous\" left in the Colony today.\n\nThese remaining patches of forest consist generally of low scrub growth in ravines and relatively inaccessible places, together with isolated areas of woodland which are often quite dense and which, paradoxically, are located very near to villages and hamlets in the New Territories.\n\nThese are the so-called \"Fung Shui\" woodlands, and they provide a remarkable contrast with the adjacent hillsides which generally carry a sparse vegetation of grasses and shrubs with scattered pine trees of poor form and insignificant size. These \"Fung Shui\" woodlands may, in fact, give a fair impression of the character of the original vegetation of Hong Kong before \"Homo sapiens\" came on the scene.\n\nSuch \"Fung Shui\" woodlands owe their present existence to the protection afforded by the villagers in accordance with ancient traditions relating to the interactions of Wind (Fung) and Water (Shui) on the village environment.\n\nThe location of villages, and indeed of ancestors' graves, was decided upon after due consideration has been given to aspect, exposure, elevation, drainage, air movement, etc. A village which is favourably sited with regard to these considerations is thought likely to confer good fortune on its occupants, and this quality of site and environment has come to be known loosely as the \"Fung Shui\" of the village.\n\nIn China, the factors which collectively make up favourable \"Fung Shui\" were often \"assessed\" by an expert in geomantic art, whose advice was sought in the final choice of site for a village or an important grave.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207173, "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-1974", "page_number": 244, "title": "RAS-1974", "content_text": "238\n\nBOOK REVIEWS\n\nEuropean languages. For instance, in 1964 Horst Erdmann Verley has published Chinesischer liebesgartern which serves as the first German translation of 7 stories selected from the well-known collection of 16th century Chinese novels: P'o-an ching-ch'i. In 1968 this was followed by the same author's second German translation of 17 stories selected from Ching-shih t’ung-yen, (a different collection of novels again written during the 16th century) under the title Neuer Chinesischer liebesgarten.\n\nTurning to drama, in 1965 full English translations of two dramas of the Yuan Dynasty were edited by Cyril Birch into his Anthology of Chinese Literature (Grove Press, New York). The first of the two appears as J. I. Crump's translation of \"Li K'uei Carries Thorns\" (a drama of K'eng Chin-chih fl. 1279). The second happens to be Donald Keene's translation of “Autumn in the Palace of Han” (a work of a more famous Yüan dramatist, Ma Chih-yüan fl. 1251). In 1965 again, Ch'u Chai and Winberg Chai published \"A Treasury of Chinese Literature\" (Appleton Century, New York). A considerable number of English translations for both Chinese novels and dramas were edited into this anthology. In chapters 5th, 6th and 7th of part II, there are 5 novels of the T'ang, 2 of the Sung and 3 of the Ch'ing periods1. Furthermore, in chapters 10th and 11th of part III, the authors presented their translation of two dramas selected from the Yüan period and another two from dramas written during the Ming and the Ch'ing periods. Among them the Yuan drama \"Snow in Midsummer\" (written by the important dramatist Kuan Han-ch'ing) seems to be more notable, since this drama has not only been translated from Chinese into English by Yang Hsien-i and his collaborator Gladys Yang in their Selected plays of Kuan Han-ch'ing (1958, Peking), but also has been put out by Shih Chung-wen with a third English version: Injustice to Tou O (1972, Cambridge University Press, Oxford). Clearly, to put texts of Chinese novel or drama from Chinese into English or other European Language has been a fashionable task favoured by sinologists lately.\n\n1 These 5 short stories of the T'ang period are of the so-called Chuan-ch'i and the 2 of the Sung period are usually called as Ping-hua while the last 3 of the Ch'ing period are selected from Liao-tsai, A Collection of Strange Tales, all written by P'u Sung-ling (1630-1715) of the early Ch'ing.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207728, "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-1976", "page_number": 116, "title": "RAS-1976", "content_text": "A HAWAIIAN KING VISITS HONG KONG, 1881\n\n101\n\nToday, there are students from Hawaii studying in the University of Hong Kong and the Chinese University of Hong Kong; while, in Honolulu, many students from Hong Kong are studying at the University of Hawaii, continuing the tradition of cross-cultural relations. In the footsteps of the Royal Tourist, Hawaii's people today choose Hong Kong as a favorite spot on their tours of the Orient, to stop, look, and shop.\n\nNOTES\n\n1 Ralph S. Kuykendall, The Hawaiian Kingdom, (Honolulu: University of Hawaii Press, 1953), Vol. II, pp. 180-181. For a reproduction of the Wo Hang Labor Recruitment Contract, see Appendix A, below.\n\n2 For a reproduction of the Hong Kong Emigration Officer's Certificate issued to the Alberto, see Appendix B, below. For a reproduction of the Plantation Labor Contract, signed in Hawaii by both employer and employee, see Appendix C, below.\n\n3 The Chinese in Hawaii (Chinese-English edition), (Honolulu: Overseas Penman Club, 1929), Chinese section, pp. 38-40.\n\n4 Norris W. Potter and Lawrence M. Kasden, Hawaii, Our Island State, (Columbus: Merrill, 1964), p. 185.\n\n5 Honolulu Magazine, February 1973, reprinted excerpt from Edward Joesting, Hawaii: An Uncommon History, (New York: Norton, 1973), pp. 208, 212. See also A. Grove Day, Hawaii: Fiftieth State, (New York: Meredith, 1960), p. 137.\n\n6 William N. Armstrong, Around the World with a King, (London: Heinemann, 1909). In addition, the State Archives of Hawaii has three folders of correspondence from Armstrong and King Kalakaua, FO & EX FILE (Foreign Office and Executive). The King's letters are of special interest.\n\n7 Richard Greer, \"The Royal Tourist — Kalakaua's Letters Home from Tokio to London” in The Hawaiian Journal of History, Vol. V, 1971, pp. 75-109.\n\n8 State Archives of Hawaii. List of Arrivals of Immigrants, Hawaii Bureau of Immigration Reports, 1886, pp. 266, 277.\n\n9 Jardine, Matheson & Co. in December 1973 bought the controlling interest in Theo. H. Davies & Co., Ltd., one of the \"Big Five\" business giants in Hawaii.\n\n10 Gavan Daws, The Shoal of Time: A History of the Hawaiian Islands, (New York: Macmillan, 1968; reprinted Honolulu: University Press of Hawaii, 1974), p. 218.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207845, "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-1976", "page_number": 233, "title": "RAS-1976", "content_text": "218\n\nMAURICE FREEDMAN\n\n(as I hope it will be) of the relations between a market town and its surrounding villages, then there will be in the course of it the opportunity to see how local leaders acting in concert may attempt to deal with disputes brought to them.\n\n47. I turn now to a different subject. Fung shui is very much in the administrator's mind and I was pleased to have my own growing interest in Chinese geomancy reinforced by the interest shown by the District Officers. I should explain that before I began my survey in the New Territories I had not dealt with fung shui as a field problem and that the only analysis I had made of it from the literature was concerned with the significance of quarrels over grave sites. (My Lineage Organization deals briefly with this matter at pp. 77f.) I had therefore much to learn while I was in the New Territories and there remain many points I have yet to study. The following account, as a result, is an exploration and only the beginning of an analysis.\n\n48. I shall open the discussion with a bald statement that any view of the situation is misguided which starts from the assumption that the inhabitants of the New Territories are parties to a great cynical conspiracy seeking to exploit the tender concern of the Administration for the religious susceptibilities of its charges. This is a view held by many city people who, in a mixture of envy and condescension, gaze on their country cousins from afar, and by some outsiders in the New Territories whose distance from the local people is to be measured socially and not in miles. True, the Administration has shown itself to be zealous in the protection of Chinese religion (and more tolerant of it than the preceding Chinese regime, whose officials were required to suppress unorthodoxy); and there are undoubtedly cases where a government with a less tender attitude might with impunity have overridden geomantic objections which, in the event, have cost the Administration time, annoyance, and money. But in fact the success of many country people in getting their way in fung shui matters has necessarily rested on their belief in it; for were people to be generally cynical the system of action could not go on unchanged. There are sceptics, some of whom may behave as though they were not in order to benefit from the rewards for belief. I have already suggested that Village Representatives may disbelieve in the validity of their constituents' claims and yet press them for political reasons. On the other hand, it is not always easy to be sure that the expression", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 208149, "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-1977", "page_number": 188, "title": "RAS-1977", "content_text": "172\n\nNOTES AND QUERIES\n\nAll remarkable mountains are supposed by the Chinese to have some spiritual influence over the affairs of mortals. The rough, barren, mountainous country I have described, has given birth to many superstitions and legends. Some of the huge stones on the hillsides are supposed to represent the tiger, the dragon, and the phoenix. The stones on some hills are said to have locomotive powers, and to pursue any adventurous traveller who attempts to mount their sides: other stones are said, when touched, to have the power of producing pains in the stomach and others to emit white vapours from their surface; of more interest are the caves which are found in some of the mountains (JHKBRAS 7(1967): 110).\n\n12. Krone writes of our own Castle Peak:\n\nThe mountain is reckoned one of the eight wonders of the Canton Province. Some of its large granite boulders are said by the priests to represent various mythological monsters; and several springs well up near the top, which are also esteemed supernatural wonders by the Chinese. The mountain is often visited by students and literati, and its wonders and beauties have been celebrated by them in many verses. The legends connected with the mountain seem not to be very clearly understood. (JHKBRAS 7(1967): 109).\n\n13. In the case of the more famous mountains of the Kwangtung province alone, mythology, legend and history have endowed them with fame over hundreds and even thousands of years. This is due in part to the constant visits of famous poets whose poems are so widely read over the generations that they alone are sufficient to make them sacred and immortal.* Yet our own lesser mountains seem to have had at least one such visitor. In the history of the T'ang family of Kam Tin we read of the famous Sung poet and painter PO Yu-sim, ‘Legends have attributed to him magical powers, and he is supposed to have appeared and disappeared in all the \n\nIn the introduction to his Anthology of Chinese Literature, Vol. 2 (New York, Grove Press Inc., 1972) Cyril Birch writes 'Scholar-officials were subject to a life of movement, and no one could travel very far without lighting on a place celebrated in the verse or prose of an earlier visitor. It might be a hilltop temple or a lakeside pavilion, a mountain pass or an ancient battlefield, a city gate or a particularly awesome cliff. (p. xxvi).", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208160, "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-1977", "page_number": 199, "title": "RAS-1977", "content_text": "NOTES AND QUERIES\n\nThe five graves may be summed up chronologically as follows:\n\n(1) TANG Hon-fat\n\n(2) TANG Kun\n\n(3) TANG Yuk\n\n(4) TANG Fu-hip\n\n(5) TANG Wai-kap\n\nHong Kong, Nov. 1976\n\n183\n\n(Yuk Nui Pai Tong) near Wang Chau.\n\nYuen Long.\n\n(Kam Chung Fook Fo) on a small hill\n\nbehind Pok Oi Hospital.\n\n(Pun Yuet Chiu Tam) Tsuen Wan on\n\nCastle Peak Road.\n\n(Sin Yan Tai Tso) near Wang Chau,\n\nYuen Long.\n\n(Wu Lei Kuo Shui) near Au Tau cross-\n\nroads.\n\nDAVID LIU\n\nACCOUNT OF THE VISIT\n\nOn Saturday, 11th December, 1976 some thirty members of the Society visited the five main graves of the Tang family of Kam Tin and other old established villages in the New Territories (see the programme notes above).\n\nWe first visited grave No. 3 in Tsuen Wan which is located on a small hill that was bought by the family in 1927 to protect the grave in the face of various encroachments. In addition to the grave, there exist two round granite pillars (similar to those at graves 1 and 4 but without their lion-dog tops). These are situated each at a distance of 132 feet and angles of 125 and 217 degrees from the centre of the grave, as measured standing at the main table with the compass pointing north.* Lower down, a little off the main road there is also part of an entrance, built of inscribed rectangular granite pillars, erected in the 4 year which the Tang elders say is, in this case, 1894.\n\nMr. Peplow was Land Bailiff, Southern District at the time the Tangs purchased the land in 1927, and his account,† quoting from a silk scroll given to him by one of the Tangs, is as follows:\n\n† S. H. Peplow Hong Kong About and Around (Hong Kong Commercial Press 1930) pp. 148-149.\n\n* I have since learned from the Tangs that the two pillars stood further to the front of the grave, nearer the former shore line, and that they were moved to their present location when the first Castle Peak motor road was constructed about 1917-1919.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 209081, "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-1980", "page_number": 243, "title": "RAS-1980", "content_text": "GEOMANTIC TERMS \n\n211 \n\nTo ensure the correct flow of water through a site the geomancer makes use of two ancient patterns commonly known as xiantian ★ A and houtian ✶ which refer to two different arrangements of the eight trigrams2. Since the trigrams also symbolise eight major compass points the xian and houtian are, in fact, two different methods of organising space. Geomantic practice requires that water flows from its zhengqiao wei trigram in the xiantian to the position occupied by the same trigram in the houtian. For instance, water originating in the qian #(E) trigram, which in the xiantian is correlated with the north, must flow towards the southwest, that is towards the compass point occupied by qian in the houtian. One must, however, remember that geomantic compass points are the reverse of ours so that north is south; east, west; etc.) Moreover, in its journey from xian to houtian water must always flow in front of the chao (which see). \n\nSince geomancy is a directional science it has coined a number of terms for the twenty-four compass points and the four quarters. Three of these terms, namely shan ↳, xiang 6, and zuo, have been systematically misinterpreted since J. Edkins' day. \n\nShan has consistently been taken to mean “site” which is only true in those rare cases when it is used as an abbreviation of shan-long. In all other instances shan means \"compass point\" so that shi’er shan + refers to the twenty-four compass points and not to twenty-four sites. \n\nXiang and zuo are two esoteric names for two of the four quarters. Just as qinglong ✯✯ stands for east and baihu éʼn ✯ for west, xiang means south and zuo north. But it must be stressed that these terms do not necessarily refer to actual compass points but indicate the back, front, left and right sides of a grave. \n\nLike other parts of the earth, geomantic sites are also subject to cosmic influences but a detailed explanation of all stellar influences would go beyond the scope of this paper. (Readers interested in the subject are referred to B. Frank's study of the jiugong Лg and E.H. Schafer's Pacing the Void, T'ang Approaches to the Stars. University of California Press, London and Berkeley, 1977) \n\nTwo sets of so-called stars play a role in geomancy but, for the most part, these are not real celestial bodies masquerading under esoteric names but purely imaginary entities conventionally referred to as xing or stars. \n\n* Much effort has been expended to explain how the xiantian changed into the houtian but none of the explanations are entirely convincing One of the best known is M. Granet, La Pensee chinoise (1934), reprinted Albin Michel, 1968, pp. 167 sq.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209456, "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-1982", "page_number": 113, "title": "RAS-1982", "content_text": "91\n\nbetter social and political deal from the British rulers. The racial feelings whipped up by the press in 1884 are reminiscent of the hysteria created in 1878 by the City Hall meeting to discuss Governor John Pope Hennessy's \"misgovernment\".98 One cannot deny that racial tensions existed in 19th Century Hong Kong, and it is clear that the English newspapers played a critical role in maximising that tension. In turn this racial animosity drove the Chinese to look inward for mutual protection and leadership.\n\nThe 1884 events reflect the genuine, positive national feelings, as opposed to narrow anti-foreignism, of the Chinese. Governor Bowen observed that unlike the Arrow War when the Chinese coolie corps freely helped the British and French to attack Chinese positions, in 1884, Chinese artisans, coolies and boatmen in Hong Kong refused all offers of pay to do any work whatsoever for French ships. He attributed this to the awakening of a \"common national spirit\", something which had developed over the preceding twenty-five years and which was, he felt, a factor likely to prove the turning point of the modern history of China.\n\nIt is no coincidence that several figures closely associated with modern Chinese nationalism had lived for some time in Hong Kong including Wang TaoE, Ho Kai and Sun Yat-sen.95\n\nThere they acquired national identity through living side by side with foreigners. There, they could observe China as outsiders, and in relation to other nations. They could conceive of China as more than a village or province, as one sovereign nation among many sovereign nations. Although in 1884, Chinese intellectuals had not begun to question the sanctity of absolutism in the Chinese Imperial system, there was a slow groping toward something other than the court as the object of allegiance, viz. the vague, incipient concept of \"nation\". The Sino-French war became a focal point upon which these vague ideas coalesced. Sun Yat-sen himself is reported to have confessed that the courage of the Hong Kong dock workers who refused to work for the French inspired him to embark upon a career of revolution.96\n\nIn Hong Kong, Chinese could feel an affiliation with Chinese culture, and yet, through their contact with foreign cultures, they could distinguish what was of value, and perhaps, more importantly...", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209495, "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-1982", "page_number": 152, "title": "RAS-1982", "content_text": "130\n\nH. J. LETHBRIDGE\n\nthe defence and prosecution). Miao was taken to the local police station for further questioning.\n\nMiao's trial at the Carlisle Assizes lasted three days October 22-24, 1928.88 The prosecution's case was purely circumstantial (as it so often is in murder trials), but nonetheless a strong one. The presiding judge was Sir Travers Humphreys, an experienced criminal lawyer recently raised to the Bench.34 No attempt will be made here to reconstruct the three-day trial in detail, only a few salient points will be discussed.\n\nWhen Miao's wife was found, her left hand was gloveless; the glove had been torn off and lay by her side. The two rings she wore that day had been removed. When Miao's hotel room was searched, two spools of film were found in cartons. The police decided to have them developed. On doing so, out popped the missing rings from the cassettes. Who could have hidden them but the murderer? The keys to Mrs. Miao's jewel-case were also found hidden in Miao's rolled-up dress-shirt. The jewel-case contained jewellery valued at over £3,000. Why were the keys concealed in that way? A point that also told strongly against Miao was his behaviour when his wife did not return promptly from her shopping expedition to Keswick. Would a recently married man calmly go to bed when his wife was missing in a strange town, in a strange country? (He was asleep, or at least in bed, when the police came to his bedroom at around 11 p.m.).\n\nAn enigmatic piece of evidence was obtained from Scotland. The couple had stayed at an Edinburgh hotel before they arrived in the Lake District. After they vacated the hotel, a chambermaid cleaned up their room, as is the custom, and found on top of a wardrobe three slips of paper with Chinese characters on each. For some reason, she did not dispose of the slips but kept them, which was providential. The characters, when translated, read:\n\nBe sure to do it on the ship\n\nDon't do it on the ship\n\nAgain consider on arrival in Europe\n\nMiao did not deny writing these words but claimed he did not now remember to what they referred. Mr. Justice Humphreys", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 210403, "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-1985", "page_number": 10, "title": "RAS-1985", "content_text": "International Settlement at Canton.\n\nFinally on 15 March 1986, some 60 members visited the Hong Kong Cemetery at Happy Valley under the expert guidance of Revd. Carl T. Smith. This occasion was memorable because it included a visit to the grave of our first president, Dr. J.R. Jones.\n\nThe Council is most grateful to all persons who have contributed to the programme with their time and knowledge. Particular thanks go to Elizabeth Sinn of our Council who with a small sub-committee has taken up the task of providing the programme with zest, knowledge and imagination. Hitherto, it was usual for the Council to plan future programmes at each Council meeting, relying on councillors to make suggestions and arrangements, but after a longish period where this had become difficult, the new sub-committee was established.\n\nPublications\n\nPublication of the annual journal, always the mainstay of our publication programme, is behind schedule, but I am glad to report that the 1983 Journal has just come from the printers. Its editor, Dr. Patrick Hase, also has the 1984 journal in hand, which is expected within the coming year. As incoming editor, Dr. David Faure took over preparation for the 1985 journal from November last year. A note on our publication difficulties and arrangements for the 1983-85 Journals has been sent to our overseas members.\n\nA special publication with Oxford University Press to commemorate the 25th anniversary of the Society's re-establishment in Hong Kong was completed in time for our celebration of the event at the Mandarin Hotel on 28th November, 1985. This was the volume of essays dealing with the Chinese Protestant Church and its contribution to the growth and development of Hong Kong society, by our vice-president Revd. Carl T. Smith. Copies of the book, suitably inscribed to mark the occasion, were presented to our patron, His Excellency the Governor Sir Edward Youde (by Revd. Carl T. Smith) and to Revd. Smith\n\nix", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210433, "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-1985", "page_number": 40, "title": "RAS-1985", "content_text": "21\n\n1415 as a place for private burial. The Board appointed a committee to investigate (Weekly Press, 20 February 1909). It reported back to the Board in April with the opinion that it was not advisable for land to be disposed of for isolated detached cemeteries. By way of concession it recommended that, “If, however, any Chinese of affluent circumstances wishes to have space reserved as a private graveyard, remission might be given for an area to be so reserved, and railed off, whether in an existing Chinese cemetery or on land adjoining such a cemetery at a rate of $2 per square foot, same as grave spaces in Class D of Chinese Cemeteries.” (Weekly Press, 3 April 1909).\n\nBut this arrangement did not fully satisfy those who wanted better accommodations for their dead. A satisfactory solution was finally arrived at in 1913 when land was set apart at Aberdeen (Aberdeen Inland Lot No. 78) for a permanent cemetery for Chinese permanently resident in the Colony. The cemetery was under the control of a Board of Management made up of recognised leaders of the Chinese community. Those who had resided in the Colony for eight years, and had subscribed $100 (later increased to $500) were entitled to graves; however, no more than four grave spaces were to be allotted for one coffin. Part of the problem of a satisfactory cemetery arrangement for wealthy Chinese was their wish to have a traditional horseshoe-shaped grave, a form which could use a great deal of space. The more area a grave included, the more important the person, and the greater the public statement of the wealth and position of the family.\n\nIn February 1909 the Sanitary Board considered an application from the son of a deceased Chief Interpreter of the Supreme Court for permission to exhume the body of his father that he might be reburied in a larger site in the same cemetery along with two sons, and two of his wives, who were to be exhumed from the cemetery for Chinese at Mount Caroline.\n\nThis request added fuel to the fire which was burning over the presence of Japanese Buddhist graves among those of Christians. One of the European members of the Board protested “against allowing our cemetery to be used for re-interment of bodies from", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 211211, "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-1987", "page_number": 272, "title": "RAS-1987", "content_text": "247\n\nAt this point the Anglican Bishop, the Right Reverend J. S. Burdon, calmly addressed the meeting with the voice of reason. He remarked: \"I have very grave doubts whether any public meeting gathered here is ever likely to come to any definite resolution.” This would seem to have been a fair estimate of the mood of the assembly.\n\nHe proposed that a representative committee be appointed to collect all the probable schemes with all facts necessary for their implementation. The schemes with detailed plans could then be presented to the public in written form and considered at a later meeting. He thought there probably would be only three institutions submitted for consideration, Dr. Manson's sanitarium, Mr. Crow's library, and his own pet scheme, an institution for female education. There was as well, he added, the suggestion of a statue of the Queen. His effort to steer the meeting into less troubled water was greeted with applause.\n\nMr. Stewart-Lockhart endorsed the bishop's suggestion. The meeting should be adjourned at this point as it seemed to be at a deadlock, for, as he summed it up: \"There was a question as to whether a resolution had been carried or not. Some were under the impression someone had counted wrong and others that he had counted right.\" An adjournment would allow feelings to cool, proceeding with the meeting would only further inflame them.\n\nThe chairman's wisest act during the course of the meeting was to see the sense in the proposal for an adjournment. Accordingly, he seconded the motion. It was unfortunate, however, that before doing so, he did not take up the Bishop's suggestion and have a committee appointed to receive and consider plans.\n\nThe next meeting was set for four days ahead. With fortune smiling, tempers would have cooled, proposals would have taken on solid form, and community feeling would have become more harmonious. The interval between the meetings was, however, perhaps too brief for this to happen.\n\nThe chairman, Mr. Ryrie, was criticised in the press for his inept handling of the meeting. It was reported that an attendant", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211470, "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-1988", "page_number": 186, "title": "RAS-1988", "content_text": "162\n\nthe rod. She would say, “A good rod produces a good offspring\". The louder I yelled, more out of anger than of pain, the more she applied the rattan until I gave in. She must have entertained some guilt over her handling of me, because when her anger subsided, she would rub the black and blue stripes on my legs with a Chinese herbal liquid. Father never interceded. Once when I attended a lawn party at the Theodore Richards home and did not heed Ruth's warning to desist from active play, Mother withheld dinner from me when she discovered that I had soiled my party dress. Even when Father asked me to supper, I did not dare join the family. It was not until Mother found me stealing food from the cupboard that she relented. There were times when she restricted my freedom by tying me to the leg of the dining table with a dog chain. It seemed that I was the child on whom she usually took out her frustrations, causing me to wonder at times if I were adopted. Ruth had her share of punishment, but much less. When Mother was in her 70's, I asked her why she had always concluded I was in the wrong without asking for my version. She merely smiled and asked what she should do to rectify it. In spite of these clashes of will, she gave me a good deal of love. I remember the time, when I was about 10, how pleased I was when she praised me for carrying the heavier of two bottles of limes she had left in the sun to cure. I also felt her concern the times she would prepare special foods and herbs for me, or massage my chest with warm peanut oil whenever I got sick. As I grew in knowledge and maturity, I began to understand her desire to bring me up correctly with the kind of discipline that prevailed in the Chinese culture. We were then able to communicate effectively, with much understanding and concern for each other.\n\nIn 1917 after Mother, who was under the care of Dr. Mitamura, almost suffered a miscarriage, Father bought a three-bedroom house from a Mr. Azevedo at 170 South School Street, the third one from Lusitana Street. It was located at the foot of Punchbowl where many Portuguese had settled, and was part of a small orange grove once owned by Judge Antonio Perry's father. We not only enjoyed the fruits of the three orange trees but also those of the avocado and Pirie mango trees which we planted - a great source of vitamins for us.\n\nOn 7 October, 1917, on a Sunday afternoon, when Mrs. Lam Toy chanced to visit us, Mother gave birth to her last child, attended by Dr.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 212106, "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-1990", "page_number": 48, "title": "RAS-1990", "content_text": "G. Knapp, The Chinese House: Craft Symbol, and the Folk Tradition (Hong Kong, Oxford University Press, 1990). Knapp does not cover the paintings and stucco work that were a marked feature of the Kwangtung architectural style. For examples of this fine traditional decorative work, see Rural Architecture in Hong Kong (Hong Kong, Government Information Services Department, 1979).\n\nIn the Hakka villages of the Tsuen Wan district, this \"animal\" was always a unicorn. In Cantonese villages the lion was usual. However, their purpose and motivation was clearly the same. Informants said there were differences in the dance performances of lions and unicorns; unicorns \"crept, bobbed and weaved\", whereas lions would \"stand up and prance\". The musical accompaniment, drums and gongs, was the same, and previously firecrackers had been an indispensable part of any performance by lions or unicorns.\n\nHugh Baker mentions that the Liaos of Sheung Shui were known throughout the New Territories for their unicorn dance team. See the interesting information given in his Sheung Shui, A Chinese Lineage Village (London, Frank Cass & Co., Ltd., 1968), p. 193.\n\nSee my \"Notes on Temples and Shrines on Hong Kong Island\" in Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 27 (1987), p. 287.\n\nMonlin Chiang, Tides from the West (New Haven, Yale University Press, 1947), p. 9. John Francis Davis, The Chinese, A General Description of the Empire of China and its Inhabitants (London, Charles Knight, 1836) Vol. 2, pp. 29-30.\n\nFrom the memorial tablet to Mr. Chan Wing-on, Chairman of the Tsuen Wan Rural Committee and Chairman of the 18th Term, New Territories Heung Yee Kuk 1950-52, at the Wing On Pavilion, Fu Yung Shan, Tsuen Wan. Mr. Chan died on 15 October 1956; see Annual Departmental Reports, District Commissioner, New Territories, (1953-54 para. 56, and 1956-57 para. 119).\n\nFrom a “Short History of Yeung Uk Village\" (in Chinese), published at the time of the village resiting in 1965 and written by Yeung's eldest grandson, Mr Yeung Cho-ling. According to the commemorative tablet, the grave was repaired on a lucky day in the middle month of the autumn season in the 10th year of Kuang Hsu, that is in September-October 1884.\n\n1736; but in fact the ping-san year is the 1st year of Ch'ien Lung's long reign. There was probably another, less altruistic factor at work here too: since it was believed that the graves of good people have a beneficial effect on the fortunes of their family for generations to come. It is implicit in this case that the good influences of the grave were not yet spent.\n\nFor a more recent example from Tsing Yi Island, see my Rural Communities, op. cit., p. 143.\n\nContents more than values, I suggest? Wolfram Eberhard, Cantonese Ballads (Munich State Library Collection) (Taipei, The Orient Cultural Service, 1972), p.2.\n\nR. David Arkush, \"Orthodoxy and heterodoxy in Twentieth-Century Chinese Peasant Proverbs\" at pp. 310-335 of Kwang-Ching Liu (ed.) Orthodoxy in Late Imperial China (Berkeley, University of California Press, 1990).\n\nHelen Kwok and Mini Chan, Fossils From a Rural Past, A Study of Extant Cantonese Children's Songs (Hong Kong, Hong Kong University Press, 1990), pp. 17, 29.\n\nLucien Bianco, Origins of the Chinese Revolution, 1915-1949, (Stanford, Stanford University Press, 1971), successively pp.126, 94-95.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 213308, "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-1994", "page_number": 130, "title": "RAS-1994", "content_text": "110\n\nBibliography\n\nTheses, Books and Journals, and Papers and Articles in Books and Journals\n\nAimer, Goran, 'Being Caught by a Fishnet, On Fengshui in Southeastern China', Journal of the Hong Kong Branch of the Royal Asiatic Society, vol. 8, 1968\n\nBaker, Hugh, 'Burial, Geomancy and Ancestor Worship', Aspects of Social Organization in the New Territories, Royal Asiatic Society Hong Kong Branch, week-end symposium, 1964.\n\n'Geomancer'. Ancestral Images, A Hong Kong Album, South China Morning Post, 1979\n\n'Grave', More Ancestral Images, A Second Hong Kong Album, South China Morning Post, 1980\n\n'Red', Ancestral Images Again, South China Morning Post, 1981\n\nBall, J Dyer, Things Chinese, Graham Brash, 1989 (first published 1903).\n\nBard, Solomon, In Search of the Past: A Guide to the Antiquities of Hong Kong, the Urban Council Hong Kong, 1988\n\nBlock, Alex Ben, The Legend of Bruce Lee, Dell Publishing Co, 1974.\n\nBloomfield, Frena, The Occult World of Hong Kong, Hong Kong Publishing Company Ltd, 1980\n\nBurkhardt, V.R., Chinese Creeds and Customs, South China Morning Post Ltd., 1982\n\nChatwin, Bruce, The Songlines, Picador, 1987\n\nChinese Landscapes: The Village as a Place, University of Hawaii Press (c. 1992)\n\nCumine, Eric, Hong Kong Ways and Byways, Belongers' Publications Ltd, 1981\n\nDudgeon, David and Richard Corlett, Hills and Streams, An Ecology of Hong Kong, Hong Kong University Press, 1994\n\nEdwards, W.H., An Introduction to Aboriginal Societies, 4 April 1990", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213794, "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-1996", "page_number": 146, "title": "RAS-1996", "content_text": "117\n\nfrom singing Mountain Songs, at least within the vicinity of the village. I lived in the village for about 10 years before 1974. A neighbour in the village in her 30s in the 1960s did sing them for fun at home from a book compiled by a modern author and brought from a bookstore. According to an older woman in the same village, born around 1910, those songs were exchanged mainly among female villagers while working outside the village. They did not sing them within the village, because otherwise a village leader would scold them. My recent interviews in the village show that this leader is a member of the lineage segment that produced some degree holders not so many generations before, and his other contribution to the lineage was the compilation of a genealogy that incorporates information from genealogies from other counties that trace to the same ancestors. Unfortunately, unlike ordination names which are recorded in genealogies, spirit tablets, and grave stone inscriptions, Mountain Songs do not leave much dateable information, and it is improbable that much evidence can be found bearing on the status of Mountain Songs among the Hakka before the 17th Century.\n\n1\n\n1\n\nE\n\nNOTES\n\nOne may speculate that such widespread ordination may be related to their claim of exemption from corvee levy. But for ordinations to be used to back a claim for such exemption, they probably have to be either Daoist or Buddhist, and I do not think the ordination names of the Yau or of the Hakka could be accepted as Daoist by the imperial Chinese governments.\n\nLuo Xianglin, Kejia Yanjiu Daolun, vol. 1, Hong Kong: Zhongguo Xueshe, 1965.\n\nFor example, the first ancestor of the House of Kam Tin and nearby villages of the New Territories to come to the region is a Hon Wu Lang. The ancestor of the Pengs of Fanling, N.T., who came with his father to the region is a Peng Fa Guang. Both names match the style of ordination names found among the Hakka, and some of their descendants' villages are the only ones in the N.T. which hold the rite of Hongtou, which relates closely to the Hakka sang tradition. See David Faure, The Structure of Chinese Rural Society, Hong Kong: Oxford University Press, 1986, for the two lineages and the rite of Hongtou, and a Chicken Song ritual.\n\nAlthough some examples of the non-numeric character could be interpreted as forming a numeric expression with the character that followed, e.g., \"nian\" could mean twenty, they were probably not intended as such. As I shall elaborate later, some of those characters seen thus used in the Hakka genealogies are also found among the She minorities of Fujian to indicate generation.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213802, "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-1996", "page_number": 154, "title": "RAS-1996", "content_text": "125\n\nHH\n\nThe volume entitled the Genealogy of the Chens of She Shan contains two or three separate genealogies of Chen surname from which I cannot trace common descent. It seems that some pages were missing in the copy in the Hong Kong University collection. The name pujao, if indeed an ordination name, does not follow the usual long or fa format. It is probably an ordination name from another, more well-known \"folk\" religion, Luozu Jiao, which have ordination names in a format of Pa followed by another character, according to an account in a Qing work of anecdotal literature quoted by Fu Yilin's article \"Qing Qrankong kupan Cilaoguançaizong Qislu Kao\" – first published in 1942 and included in his Fu Yin Zash wusht man Wengao Xiamen Daxue Chubanshe, 1989. The pantheon and practice of Laiozu Jio is not related to the tradition that is the subject of this article.\n\n* According to Lo, op cit, p. 216 n 21. So Lo Pun was a member of an alliance including Lai Chi Wo, a multi-surname village. With one exception, which is not So Lo Pun, all member villages were lineage extensions related to Lai Chi Wo. I know of some Huang people in Lai Chi Wo, but do not know their genealogical relationship with So Lo Pun or whether they celebrated the Fengchao in the past. The genealogy contains a spirit tablet related to Lu Shan and the Three Ladies, a passage of invocation, and two talismans. It is unlikely that the genealogy belonged to a wang specialist, whose repertoire will take up many volumes, not just a few pages in a genealogy as in this case.\n\n*I fail to date any of the generations. Some dates are given in the genealogy using Dynastic year names which cannot be found in reference books for year names. I have not checked as thoroughly some of the year names and title of emperors in the prefaces.\n\nCopied during an interview with the ritual specialist by Lee Lar-mu, then of the Oral History Project of the Chinese University of Hong Kong. For part of the memorial, I have a tape recording of the priest's recitation demonstration during the same meeting for comparison.\n\n12. The Xu's genealogy of Shek Pik, Lantau Island in the British Library collection of genealogies from the New Territories contains a list of offerings for grave worship which begins with one raw pig and one cow. Rubie S. Watson, in her Inequality Among Brothers, Cambridge University Press 1985, p. 43 mentioned the division of raw pork after the ancestral hall ritual at Ha Tsuen but does not say if the four pigs purchased for the occasion were first offered to the ancestors as offerings.\n\n41\n\nHuhur Xinwen Yi hun Xu Zhi, Beijing Zhonghua 1986, p. 181.\n\n\"For the note see Luo, op cit, p. 230. For his picture of the Hakka as \"farmer-scholars\" see ibid, pp. 16-18.\n\n**Luo Op Cit, p. 255-263.\n\n* The description is in vol. 2. In the table of contents, the author has inserted xiang (\"incense\") between Ahuan and Huo. The rite has some interesting features. It uses a long piece of red cloth stretched from the \"lower\" end near the entrance of the hall to the \"upper\" end of the ancestral incense burner, and the ashes were carried over the \"bridge\" thus formed to the incense burner. That additional ancestors are incorporated into the ancestral hall in the", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 214356, "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-1998", "page_number": 214, "title": "RAS-1998", "content_text": "179\n\nwas the decapitation of a Fox Fairy, possibly the wicked King's concubine, Dan Ji. In legend the spirit of a fox inhabits the body of a beautiful young woman who then bewitches and captivates men. When killed such woman immediately revert to their fox body origins. In the exhibit the young woman is standing and as the sword descends her head rolls off and rolls about on the floor before immediately reverting to its original position on her body. The boys were only too delighted to press the button to cause the head to roll again and again. Another was the birth of the Third Prince out of his caul. In legend he is born an apparent monster but after a swift slash with a sword the caul opens and the child emerges. Once more the boys played this for us several times.\n\nThis was possibly not the most ideal way to be introduced to the Fengshen Yanyi. A year or so earlier my daughter and I heard of the small temple dedicated to Zhou Gong, located at the foot of Phoenix Mountain in a rural area north of Qi Shan in Shaanxi province. We drove there to find in the main hall of a memorial temple, which had just been renovated, an image of Jiang Ziya flanked by two mythological deities, Na Zha and Yang Jian [see Note 8]. The first of the two, is a seven year old youth who caused havoc in Heaven and, better known as the Third Prince. He is nowadays the primary guardian of temple altars in Taiwan where his image stands on the altar table before the main altar. His is a traditional story tracing the age-old conflict between generations, and conflict of power and responsibility. Yang Jian has certain magic powers, which he used during the conflict but is also regarded as a potent deity who protects against demonic attack. He is often referred to as Er Lang, and he and his small dog are to be seen in a number of temples and in many he is regarded as the patron deity of dogs. The murals across the whole of the main hall's side walls depict episodes from the Fengshen Yanyi complete with Jiang Ziya first mobilising the deities of heaven to help the Duke Fa, and finally, the scene of the Investiture itself on the Terrace of the Investiture.\n\n10\n\nA number of temples in the central-west of China used to contain large gilded 'mountains', carved structures representing a mountain with crags and caves on which were superimposed a number of carved wooden gilded images of Daoist deities. The vast majority of these were also characters from the Fengshen Yanyi.11", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214363, "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-1998", "page_number": 221, "title": "RAS-1998", "content_text": "187\n\nTEMPLES ARISE\n\nFROM THE ASHES OF REVOLUTION\n\nKEITH STEVENS\n\nReturning from each of our tours of temples in Mainland China the question most frequently posed is the extent to which religious freedom exists in China? I find this difficult to answer. I have yet to visit an area where we have observed any form of obvious religious discrimination or evidence of current iconoclasm. At the risk of being accused of being a 'blind' observer in a country with a record of political suppression, I know that constraint of religion by the State exists as I have read numerous articles in the Chinese press about Chinese government calls for crackdowns on illegal temples and superstitious practices, but the extent to which these instructions have been carried out has not been apparent during our tours around the countryside. Indeed, there are few signs of religious suppression in any form. In late 1997 we came across a small rural temple in one of the loess canyons some fifteen or so miles north-east of T'aiyüan in Shansi province and were told by one of the villagers that the local Public Security Police had ordered it be pulled down as it was 'a bad element, a manifestation of superstition'. The small modern shrine, constructed some eight years ago, contained just one deity, a very rough and amateurish, modern baked-mud and concrete image of the local protective spirit, Ts'ai T'ai-yeh. The PSB had passed through the village many times during the two years since they issued the order for the destruction of the image; however, the villagers had simply ignored it and even when crowds of visitors drove in by car during the annual festival on the fifteenth of the first lunar month, the PSB again had simply turned a blind eye.\n\nChina's constitution theoretically protects the freedom of religion in China with party members being dissuaded from practising. Whilst permissive religion is unquestionably allowed within certain bounds I suspect 'tolerance' should be substituted for the word freedom. The Bureau of Religious Affairs under the State Council in Peking permits the five major organised religions to worship as they wish, within reason. These are Taoism, Buddhism, Roman Catholicism, Protestantism [known in China as 'Christian'] and Islam. The Bureau does, however, frown on and frequently clamps down on popular religion, [also known as folk religion and even as Taoism by foreigners who have not perceived the difference] and some of the smaller proselytising western", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214602, "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": 17, "title": "RAS-1999", "content_text": "Being chairperson of the Activities Committee is a demanding position and we thank Valery Garrett for her considerable effort and for a job well done. We also thank her Committee comprising the Reverend Carl Smith, Doctors Elizabeth Sinn, Michael Lau, Patrick Hase, Joseph Ting, as well as May Holdsworth, Sarah Parnell, Peter Stuckey and Jason Wordie. Others who have helped with the organising of activities include Stephen Selby, Michael Broom and Arthur Hacker. A vote of thanks is accorded to all of them.\n\nProjects and other activities\n\nAgain our Society has been involved in various ways with projects and other activities which sometimes amount to a form of community service. For instance, over the summer we pieced together information for Mrs Victoria Brown of Australia. She was trying to trace details about her great-grandmother, Mrs Miranda Main (née Mann), who served as a school principal in Hong Kong at the end of the 19th and early in the 20th century. When Mrs Brown visited Hong Kong in October of last year, together with Mr S T Chiu of the Antiquities and Monuments Office, he and I showed Mrs Brown the old school building at 136 Nathan Road where her great-grandmother had been principal. Also, RAS members David Clinton and Dr Gillian Bickley met Mrs Brown and provided her with useful information.\n\nWith the help of Council member Tim Ko, we also provided information regarding bullet and shrapnel marks on a wall on Lower Stubbs Road where a great deal of fierce fighting took place when the Japanese invaded Hong Kong in December 1941. In another case a lady in England, Frances Howell, was trying to trace details of her relatives who lived in Shan Dong Province and Hong Kong.\n\nAgain, in response to a letter in the press, information was provided for a relative in England regarding Lieutenant Henry Dallas who died in Hong Kong in 1844. Information was obtained regarding both the grave and a monument on the wall inside Saint John's Cathedral up until World War Two.\n\nAlso, our Branch was invited to send a representative to make its views known to a government working party which was looking into the subject, 'Conservation and the Natural Environment.' This is the\n\nxvi", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214902, "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": 317, "title": "RAS-1999", "content_text": "293\n\nBOOK REVIEW\n\nGillian Bickley (2201), Hong Kong Invaded! A '97 Nightmare, with a foreword by Arthur Gomes, Hong Kong: Hong Kong University Press, 303 pages.\n\nA97NIGHTMARE\n\nIn 1897, a series of anonymous articles appeared in the China Mail. Together they constituted a story entitled The Back Door. This was a fictional account of a successful invasion of Hong Kong by the combined forces of fin-de-siècle aggressors, France and Russia. The inference is that the author was perturbed that Hong Kong's defences at the time were inadequate and so, in an attempt to galvanise the authorities, wrote this \"wake up call.\" Copies of the story ultimately found their way to Whitehall in London.\n\nGillian Bickley\n\nAs the title of the story infers, the superior invading forces entered Hong Kong by way of the south side of Hong Kong Island. There was the bloody Battle of Deepwater Bay, fought in \"the jungle\" around the Golf Club and on the beach. There was shelling of the Peak from the sea and the sea battle of Sulphur Channel. Matters neared their end when the enemy captured the Kowloon Forts and the dynamite and gunpowder stored on Stonecutters' Island were fired. At the last stand, on Stonecutters', the defenders were ultimately annihilated.\n\nThe Back Door evidently arose from the same anxiety that drove Britain's negotiations with China; concluded in 1898 when China granted the ninety-nine year lease of the New Territories, which Britain had requested as a protective buffer against attack.\n\nGillian Bickley discovered a copy of this story some years ago and it evidently fired her imagination, probably because as we all know, Hong Kong was invaded on 8th December, 1941, by the Japanese - also by superior forces - and ultimately capitulated on Christmas day. The Japanese, however, entered Hong Kong from the north, through the New Territories. Had the Japanese, she wonders, read The Back Door?", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 215474, "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-2001", "page_number": 251, "title": "RAS-2001", "content_text": "200\n\nto be shown whilst in the vicinity of his head office. Government and other official visitors have to observe a certain dress code - a white shawl has to be draped over the shoulder for male visitors, and a colourful shoulder band for females. We were not allowed past the guard at the beginning of the entrance path, but even so I was asked to take my hat off (one of the very few times that I did).\n\nThe Tashichho Dzong is ginormous, and driving straight up to the front door, so to speak, does not give one the opportunity of seeing it in proper perspective. Therefore, we drove up a nearby hill to a vantage point (covered, as most are in Bhutan, by flapping colourful prayer flags) from where we could appreciate how the building dominates its setting.\n\nAs soon as this had been appreciated, and photographs taken to prove it, once more it was 'all aboard.' No organised tourist trail is complete without a visit to a local industry. Ours was the Jungshi Handmade Paper Factory. Here, in a building about the size of a double garage, half a dozen people were making excellent quality paper from the roots of the daphne plant. I often find myself amazed by the course of human progress. I mean, how on earth, with the thousands of species available in Bhutan, did they find this particular plant, mash up its roots with water, spread the mush on a bamboo sushi roller, dry it and say: 'Do you know, I think I have found a way of making paper!'\n\nSpreading the word\n\nThere was an awful lot of paper at our next port of call - the National Library. We had an appointment for 11:00 a.m. to meet the Director, but it turned out that he was busy with a previous visitor. Would we please wait for 20 minutes? Our energetic tour leader is not a man to wait and so the time was usefully filled by visiting the nearby Folk Heritage Museum. This was rather nicely done, being set in a typical farmhouse and containing examples of every sort of rural implement and artefact - perhaps more than had ever before graced the insides of any one farmer's dwelling.\n\nHis other business by now done, Mynak Rinpoche Tulku, the Director of the National Library of Bhutan, was ready to receive us and he looked every inch the Director. Resplendent in his go he greeted", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215548, "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-2001", "page_number": 325, "title": "RAS-2001", "content_text": "275\n\n11-4\n\nTHE CHINESE CEMETERIES QUESTION, The China Mail, 12th July 1901.\n\nLau was listed after Ho Kai and Wei Yuk in the Board, see Arnold Wright (ed) (1990), 20TH CENTURY IMPRESSIONS OF HONG KONG, Singapore: Graham Brash, p. 174. (The book was first published in 1908.)\n\nus The Hongkong Weekly Press and China Overland Trade Report, 17 April 1909.\n\n116 HKGG Notice 229 of 25 July 1913. The rules and regulations of the cemetery\n\nare given in the same notice.\n\nThis may partly be due to the Anglo-Japanese Alliance of 1902.\n\n18 Davis, S.G. (1949). HONG KONG IN ITS GEOGRAPHICAL SETTING.\n\nLondon: Collins, p. 96.\n\n119 HKGG Notification 12 of 20th January 1911.\n\n120 The first Japanese burial in the Colonial Cemetery was a young second lieutenant in the Imperial Japanese Army who died in Hong Kong in 1878 while on the way back to Japan. His grave lies in §27 section in the cemetery.\n\n121 A small number of Japanese were buried at Caroline Hill Cemetery, whose remains were later reinterred in the Colonial Cemetery, when former was cleared.\n\n122 Between 1878-1945, there were about 465 Japanese buried in the Colonial Cemetery. For details of the Japanese burials, see £#✯ (1988), #* • * 人基地一船員墓碑中心,港日關係之回顧與前瞻,香港日本文化協會二十五週年紀念特集,香港:香港日本文化協會,pp.132-141.(The article was originally written in 1973 when the author was posted to the Japanese Consulate General in Hong Kong.) Also see a local Japanese newspaper, WEEKLY HONG KONG, 5 October 2000, p. 7.\n\n123 A highly interesting article on the subject, titled THE EXHILARATING TOPIC OF GRAVES', can be found in The Hongkong Telegraph, 10th November 1909, p. 4. It was also reported and discussed in The Hongkong Weekly Press and China Overland Trade Report, 20th February 1909, p. 142 and 17th April 1909, pp. 311-312.\n\n124 Hong Kong Hansard 1909, pp. 168-169.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215683, "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-2001", "page_number": 460, "title": "RAS-2001", "content_text": "412\n\nHe was 55 years old. His wife died on 28th February, 1921 in the Hong Kong Civil Hospital. Both are buried in Section 12 of the Hong Kong Cemetery. (photograph)\n\nOn reading the report of their funeral in the Hong Kong press, another mystery emerges - that of their two adopted daughters.\n\nIn our research we found mention of them only once, in the detailed report of the funeral in the South China Morning Post of 3rd March, 1921. Theirs was a large funeral conducted by the Bishop of North China and attended by representatives from the large shipping companies as well as the Navy. We read.... 'The chief mourners were the two Chinese adopted daughters of the deceased...,' whom, it goes on to say, were to be looked after by Butterfield and Swire 'pending ascertainment of the provision made for them by their deceased guardians.' Nowhere else have we found mention of these children.\n\nWhat happened to them?\n\nIn publishing this short article we hope to hear from readers who may be able to contribute to the completion of the Plant story.\n\nAcknowledgements\n\nOur interest in the Plant family was aroused on reading Simon Winchester's book The River at the Centre of the World. Thanks go to Dr. D. D. Waters, Past President of the Hong Kong Branch of the Royal Asiatic Society, Mrs. May Holdsworth, Ms. Charlotte Bleasdale of Swires, Mrs. Merilyn Hywel-Jones from BACSA, the Pyatt family who researched and photographed the Plant grave in Happy Valley Cemetery in Hong Kong, and to Major Arthur Kirby of the Framlingham and District Local History and Preservation Society. Po Leung Kuk in Hong Kong and the Office of Cemeteries and Cremations, Urban Services Department, Hong Kong, also searched their records. All took a sustained interest in this project and gave willingly of their time to help with research.\n\n1 [Hon. Ed. - Does anyone know what became of it?]", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 216056, "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-2002", "page_number": 355, "title": "RAS-2002", "content_text": "289\n\nThere has been many an article printed in Britain and the US both for and against their nationals whose activities as missionaries in China varied from the mild and mediocre to the wild, bigoted and in a number of instances weird and incomprehensible. There were those whose lonely lives drove them to despair, to insanity and even to suicide. Others caused untold harm to the cause by their intemperate sermons, lectures and even actions. Their success rate in China was abysmal and The Times even wrote that missionaries in general were not very well educated and not gentlemen.\" This was not always so and their social origins did not matter, but with a number taking the Bible literally, their grasp\n\nof the accepted meaning of biblical scriptures and of language, both English and Chinese, was inadequate leading not only to blinkered bigotry but also to an inability to 'sell' their ideals. There were a great many good, well-intentioned missionaries but with the general evangelising attitude of the Victorian era most Chinese found any spiritual message out of step with their personal religious experience and their own culture. Christianity as taught during the 19th and early 20th centuries failed to appeal to or attract contemporary Chinese who were possibly no more than mildly intrigued to hear what a foreigner might have to say. The multiplicity of sects, teachings and churches, as well as different terms for God, confused Chinese. The Roman Catholics had a far higher conversion rate primarily due to their sympathetic attitudes and policy of getting as near to being one of the community, in dress and living conditions [apart, that is, from the very rare luxuries of wine and cigars].\n\nMissionaries had first seen the Taiping Rebellion as the outcome of missionary enterprise. This view changed when it became apparent that the Taiping leadership had revised and interpreted Christianity. The Taiping leaders had, for example, adopted polygamy for themselves whilst banning it for their followers, and lived in luxury having misappropriated untold wealth.\n\nThe notable early Protestant missionary, Griffith John, made a sweeping reconnaissance across the Yangzi basin in June of 1858 but when visiting Zhenjiang he decided that it was too close to the Taipings at Nanjing and moved on.27\n\nThe London Mission eventually commenced work in Zhenjiang in 1868, and regarding the city as an outstation of Shanghai they rented", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 } ]