[
    {
        "id": 204373,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 5,
        "title": "RAS-1962",
        "content_text": "CONTENTS\n\nEDITORIAL\n\nPRESIDENT'S REPORT FOR 1961\n\nHON. TREASURER'S REPORT FOR 1961\n\nTRANSACTIONS OF THE BRANCH, 1961-1962:\n\nNestorian Crosses and Nestorian Christians in China under the Mongols - F. S. Drake\n\nCurrency Problems in a Cycle of Cathay - G. Findlay Andrew - 26\n\nThe Buddhist Career - Holmes Welch - 37\n\nChinese Seals - T. Y. Li - 49\n\nSome of China's Thirty-five Million non-Chinese - Herold J. Wiens - 54\n\nARTICLES CONTRIBUTED:\n\nThe Pattern of Life in the New Territories in 1898 - James Hayes - 75\n\nExcavations at Man Kok Tsui on Lantau Island - Elspeth Maneely - 103\n\nA New Archaeological Site in Hong Kong - M. W. Welch - 109\n\nReview Article: Britain and China by Evan Luard - Colina Lupton - 115\n\nNOTES AND QUERIES - 122\n\nLIST OF MEMBERS - 127\n\nResponsibility for opinions expressed in articles published in this Journal rests with the individual contributors and not with the Editorial Committee.",
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    {
        "id": 204433,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 65,
        "title": "RAS-1962",
        "content_text": "54\n\nSOME OF CHINA'S THIRTY-FIVE MILLION NON-CHINESE\n\nA lecture delivered on January 15, 1962\n\nHEROLD J. WIENS, M.A., PH.D.*\n\nThe title of this paper indicates the existence in China of enough people, fundamentally of non-Chinese origin, to be equal to the population of Korea, Poland, or Mexico. Before discussing them, however, it is necessary to define the term Chinese. At least two definitions may be acceptable: one is that Chinese are citizens of the territory constituting China as a state; the other is more restricted and applies to that unique cultural group known as the \"Sons of Han\" which evolved the ideographic Chinese writing, which has a recorded history and literature of several thousand years, and whose ethical character has been epitomized in the teachings of Confucius. They constitute ninety-five per cent of the people of China, but there remain five per cent who do not derive from the cultural heritage of the Han, but whose ancestors occupied areas north, west and south of the Yellow river heartland of the Han people. These speak different languages, practice different customs, wear different habits and often make their livelihood in different manners from those of the Han. Recent classifications show at least fifty different such ethnic groups in China. This talk, however, is concerned with only the groups in south and southwest China where about twenty-five of the approximately thirty-five million people in the non-Han classification dwell.\n\nIf we examine the historical ethnography of China at the time of Confucius, we find that the Yangtze valley and China south of it belonged not to the Han but to the non-Han peoples. By this time, however, many of the occupants of the Yangtze valley had to a greater or lesser degree become acculturated to Han-Chinese ways. A fief holder of the Chou emperor who was \"barbarian\" whose descendant became the king of the state of Ch'u in the central Yangtze valley was proud to declare:\n\n* Dr. Wiens has spent many years in China. He is Associate Professor of Geography, Yale University, and has specialized in geographic studies of Southern China. Author of China's March Towards the Tropics. He spent the academic year 1961-62 as a visiting lecturer at the University of Hong Kong.",
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    {
        "id": 204435,
        "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": 67,
        "title": "RAS-1962",
        "content_text": "56\n\nHEROLD J. WIENS\n\nContact between the Han and non-Han resulted in the gradual acculturation of the lesser to the superior culture, and military conquest hastened the overwhelming of the lesser cultures in the kind of areas in which the Han were interested in settling, chiefly lowland valley farming regions. Into the poorer mountain lands of south China the Han found small reason at first to penetrate, and these were left to the mountain tribesmen whose ancestors occupied the land before the coming of the Han.\n\nThe history-conscious Han people left records of their contacts and conflicts with the non-Han peoples in all parts of China, so that we can find the names of some 800 ethnic groups, or, rather, 800 names of ethnic groups with whom the Han came into contact in the course of their expansion from the Yellow river heartland. Many of these names no doubt were of identical groups recorded at different times by different people. The brief notices revealing the ethnic characteristics of these groups were sufficient to allow their classification by later students into larger common tribes. An especially useful study of these groupings was made by Professor William Eberhard, presently of the University of California, Berkeley.2\n\nOf these 300 odd ethnic groups, Professor Eberhard found that only eighty were met with in north China; 290 were found in south China and 345 were found in southwest China. The small percentage found in north China probably reflects both the topography and the climate of the north. The dry climate of the northern peripherals of China restricted livelihood and population number, whereas the grasslands and plains reduced isolated ethnic evolution and developed a greater degree of intermixture and homogeneity than in the south. Similarly, the south China hills and valleys are less isolating than the high mountains and deep gorgelands of the southwest, so that less ethnic variety is found in the south than in the southwest. Thus, cultural diversity appears to reflect the topographic character of the land.\n\nProfessor Eberhard recognized that, with the beginning of history in south and southwest China, there were four major cultural groupings in southwest China and three major and six\n\n2 William Eberhard, Kultur und Siedlung der Randvölker China (The culture and settlement distribution of the peripheral peoples of China), T'oung Pao, Supplement to Vol. 36, Leiden, 1942.",
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    {
        "id": 204437,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 69,
        "title": "RAS-1962",
        "content_text": "58\n\nHEROLD J. WIENS\n\nmountainous regions of south China but also across the southern borders in Burma, Laos and Vietnam.\n\nThe Yao, like the Miao, also are mountain-loving people, but appear to have originated as ethnic groups in the hill country of east-central China, in such regions as the present provinces of Anhwei, Chekiang and Kiangsu. They were here as early as Chinese records mention them, but they appear to have gradually abandoned these areas, as Han-Chinese settlement increased in density, and friction over land and other matters led the Yao to seek more isolated mountains. Since they were like the Miao in their type of fire-field or forest-burning, shifting cultivation, they inevitably came into close contact with the Miao and have many cultural features in common with the Miao. Elements of the language also appear similar. Some Chinese ethnographers have considered the Wu-ch'i Man a Yao rather than a Miao group, and others believe them to have common origins. This confusion is probably due to strong Mon Khmer influences originating from India and Southeast Asia in the earliest times.\n\n4\n\nOne of the supporting arguments for the common origin of Yao and Miao is the common cult attached to the dog and the tiger. The Yao trace their ancestry mythically to the union of a princess with a supernatural dog-hero called P'an-hu. Yao myths trace their movement southward from both the central Yangtze valley regions and from the Chekiang-Fukien mountains. Folk songs of the Yao indicate further that they crossed over the Nan-ling mountains in great numbers during the period of Huang-ch'ao's rebellion in the reign of the T'ang Emperor Hsi-Tsung (A.D. 874-889),4\n\nWhen the Miao moved into the Kweichow region in the earliest times, they probably found the Yi or Wu-man peoples already in occupation of western Kweichow. The Yi certainly preceded the Han in this part of China, and the Han Chinese have known of the Yi in their present habitats in southwest China for over 2,500 years. The peculiar manner in which the\n\n* Chiang Ying-liang, Hsi-nan pien-chiang min-tsu lun-ts'ung (A discussion of the peoples of the southwest borderlands), Canton, 1948, 74-79; see also Ling Shun-sheng and Jui Yi-fu, Hsiang-hsi Miao-tsu t'iao-cha pao-kao (Report of research on the Miao of west Hunan), Academia Sinica, Shanghai, 1947.\n\n4 Hsu Sung-shih, Yueh-chiang liu-yü jen-min (The peoples of the Yueh river drainage), Shanghai, 1939, 130-135.",
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    },
    {
        "id": 204439,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 71,
        "title": "RAS-1962",
        "content_text": "60\n\nHEROLD J. WIENS\n\nof south China that have evolved a significant culture. But precisely because of this and because they occupied irrigable valley lands, the Han Chinese came into conflict with them. Moreover, because of superior culture, technology and number, the Han gradually took over the T'ai states of the Yangtze valley and assimilated their populations. Those among the T'ai leadership who escaped Han political and cultural conquests were the ones who led their following in migration away from the front of contact. The direction of this slow historical flight was southward and southwestward,\n\nBefore the Han Chinese conquest under the Ch'in dynasty (Third century B.C.), south China contained 6-8 large T'ai states. In Szechwan the T'ai state of Shu was centered on the present provincial capital of Ch'eng-tu. The Pa state was centered at Chungking. In the central and lower Yangtze region were the T'ai states of Ch'u and Wu respectively. The T'ai state of Nan-yueh included such areas as the Canton delta and the Red river delta of Tongking. In Fukien were the Pai-yueh, sometimes politically centralized at Foochow. All of these were absorbed into the political body of China during the 400 years of the Han dynasties. Sinicization, however, took many more centuries and reached its greatest flowering in the Canton delta region during the T'ang period. West of this region in the Yunnan-Kweichow plateaus, however, a Sinicized T'ai power lingered on through the T'ang and Sung periods in the state of Nan-chao, at times strong enough to pose threats to the stability of the T'ang empire. The successor to this state, Ta-li, withered under the Mongol onslaught directed by Kublai Khan, and T'ai political genius moved across the southern borders of Yunnan into the Mon-Khmer cultural sphere in the basin of the Chao Phya river where it evolved the present state of Thailand.\n\n7\n\nT'ai autonomy within southwest China continued in smaller units in the lake and river basins of Yunnan near the Burma borders until the Communist conquest of China. The reasons for the extended freedom from close Han Chinese control over the southwest include the rough topography of the region with agriculture restricted to small basins or primitive self-sufficiency\n\nCh'en Pi-sheng, T'ien-pien san-yi (Reflections on the Yunnan borderlands), Chungking, 1941, 21-24.",
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    {
        "id": 204441,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 73,
        "title": "RAS-1962",
        "content_text": "62\n\nHEROLD J. WIENS\n\nthe Miao, love vows between boy and girl are made through the exchange of girdle sashes.\"\n\nAmong the Miao, stilt houses with beds on the wooden or bamboo floor is the rule. Among the Yao a one-room house is usual, with a fireplace on the ground in the center of the room. Family members sleep around the fireplace. Sometimes the Yao have separate kitchen sectors for cooking purposes. Other aspects of the material culture of the Yao include browbands for carrying loads on the back, distinctive hairdos, and cross-bows which are also used by the Miao. The Miao material culture includes bronze drums, notched record sticks, and musical lutes made of multiple bamboo tubes. Neither Miao nor Yao possessed a written language of their own. Their religion is mostly animistic superstitions.10\n\nThe T'ai differ completely from the Miao and Yao in their exclusive love for well-watered valley bottom sites for paddy rice culture. For this they use yellow oxen or buffalo as draft animals, although such livestock has been more significant to them as a measure of wealth than for labour power. Vegetables, beans, tropical fruits, pigs, chickens and ducks all form part of their farm scene which is not much different from that of the Han Chinese. Their houses are akin to that of the Miao in being built on wooden or bamboo stilts, generally near a stream, and the T'ai also use crossbows. Tattooing of the skin is an ethnic trait of early times.\n\nAs with the Miao and Yao, free love before marriage accorded with social custom, especially during spring fertility rites, and, like the Miao, the T'ai lovers exchange girdles as love symbols. A bride stays with her own parents until the birth of the first child, when she goes to live with her husband. Little is known of the T'ai religious system before the introduction of Buddhism, but probably some form of animism associated with \"nats\" spirits attached to objects of nature or particular localities was common. Belief in and practice of sorcery are parts of T'ai superstition. Their dead are placed in coffins, but the coffins often are staked down with ropes on the surface of the ground rather than being buried underground.11 The writer has seen this form of burial along the Burma Road as late as 1940.\n\n10 Eberhard, Kultur und Siedlung, 51-52.\n\n11 Ibid, 53.",
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    {
        "id": 204443,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 75,
        "title": "RAS-1962",
        "content_text": "64\n\nHEROLD J. WIENS\n\nso strict is caste rule, that marriage within the clan or outside of the noble caste is absolutely forbidden and may be punished by death or banishment.\n\nCommoners are of several varieties. Bondsmen are born in serfdom and have to give service to their nobles all of their lives. Although they are not slaves, failure to fulfil feudal obligations make them liable to enslavement. Since they are not Black-bone Yi, the commoners are permitted to marry outsiders, even though the commoners regard themselves as Yi people. Their original Yi blood, therefore, has been very much thinned through inter-mixture with enslaved Han and with other non-Han peoples. A bondsman may become rich and substitute the labour of others for his obligations to the noble lord, but he may not refuse to bear arms when called to do so by his lord. If a bondsman dies without a son, all of his property goes to his master.\n\nAside from this system of bondsmen and noble lord, there existed concurrently a system of slavery among the Yi. These were in two categories: (1) the so-called \"separate-slaves\" lived an uncertain state of matrimony as matched by their owners, but resided in their own households working some land provided by the noble. A small part of their time is allowed for the cultivation of their own plots after they have cultivated the plots of their owners. (2) The children of these \"separate-slaves\" become household slaves, entering the master's house at the age of five or six when they can perform simple tasks. House-slaves are divided up among the owner's own sons and daughters of the same generation when these marry. The male and female slaves are paired off as \"separate-slaves\" by their new masters, and the cycle begins again.\n\n14\n\n**\n\nIt appears that what are separate-slaves may themselves acquire slaves when they manage to accumulate enough wealth. It would seem, thus, that slaves must possess some rights allowed them by their masters. Even the slaves of slaves may possess slaves. Moreover, although having the bonds of slavery, some slaves may become richer than many bondsmen or even than some nobles. The forcible abolition of the system where the Communists had gained control was not without problems. Slaves regarded the cadres as new masters who were supposed to feed them and give them their orders; otherwise they did nothing. Many slaves also regarded freedom as the right to be idle, which\n\nPage 75\n\nPage 76",
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    {
        "id": 204445,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 77,
        "title": "RAS-1962",
        "content_text": "66\n\nHEROLD J. WIENS\n\nMoreover, in return for the slave helping his former master over economic difficulties, the slave inherits the master's property when the master dies without children. Thus, it would seem that this so-called slave system is more like that of adoption of children.\n\nIt is readily understandable that in such a society as that of the Black-bone Yi, the Chinese Communist cadres would find a ready response among the slaves and bondsmen for a change, even to a system of society where the state limits freedom to the extent that a Communist society does. However, among the Ching-p'o or Kachins the Communist cadres found no enthusiasm for their reforms. The Ching-p'o are among the least restricted of societies and apparently found it hard to understand the Communist rationale for reform. The proselyting cadres found it most annoying that the Ching-p'o youths spent so much of their time in all-night singing and love-making sessions in the village communal houses, so that they had little labour power until they were married.\n\nAmong the Ching-p'o there is no social discrimination against such promiscuity, although the chances for a good match are sharply reduced for a pregnant unmarried girl. Moreover, fathers of children of unmarried mothers may get out of marrying the girls concerned by sacrificing a buffalo and thus providing a general feast.\n\n44\n\nEven the cadres could find little evidence of oppression of the tribesmen by the Ching-p'o chiefs whose public services amply required any gifts or dues given them by the villagers. The cadres, it would appear, were disappointed in the lack of a bourgeois acquisitive sense among the Ching-p'o who freely gave as they freely received. In trying to apply the collective principles of their home areas, the Chinese Communist cadres wanted the Ching-p'o to count their work-hours and divide up their produce according to the amount of work done in a collective which the cadres tried to organize. The young Ching-p'o leader put in charge of this cooperated, per force, but seems to have been unconvinced in heart despite outward acquiescence. He expressed the Ching-p'o attitude to Winnington: \"Our custom is to look down on people who haggle over what one person does for another. We think it shows a bad heart. I may help you build",
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    {
        "id": 204447,
        "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",
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        "page_number": 79,
        "title": "RAS-1962",
        "content_text": "68\n\nHEROLD J. WIENS\n\npeople of tribal ancestry often have been registered as Han rather than as Miao, Yao or Yi.17\n\nOn the other hand, from the viewpoint of livelihood of traditional type, the mountain dwellers' habitat has been shrinking with time. Since the shifting fire-field mountain farmer requires a forest of some sort to burn to provide the necessary ashes to fertilize the sterile and thin soils of mountain slopes, the destruction of forests on an increasing scale necessarily shrinks the space for his cycle of operation. As Han Chinese population has increased, it has moved deeper and deeper into the mountain ravines, forcing the non-Han mountaineer into lesser space. This would tend to accelerate the re-use of land in shifting cultivation abandoned during an earlier part of the cycle and leaves less time for new forests to regrow. Ultimately, mature trees for restocking the mountains become depleted so that only coarse grass, ferns and shrubs cover the slopes. Today, some ninety to ninety-five per cent of south China hill lands are denuded of forests and are unsuitable for the mountain farmers' type of shifting cultivation. The basis for support of tribal peoples such as the Miao and Yao would have decreased with time, and so, presumably, has affected the size of their populations.\n\nThis restriction of their habitat no doubt has had its influence in causing the Miao and Yao as well as other mountain peoples of south China to cross the southern frontiers into adjoining countries of Southeast Asia where forests are still abundant in the mountains.\n\nTable I lists the populations of the fifty ethnic groups listed by the 1953 census on mainland China as reported by Fang Jen.18 These groups together with later revisions have been analyzed by S. I. Bruk, a Soviet ethnographer, in a short monograph accompanying a two-sheet map of ethnographic groups in China on a scale of 1:5,000,000. The following account is largely based upon this map and accompanying monograph.\n\n17 Kuei-yang Chung-yang Jih-pao, Hsin Kuei-chou kai-k'uang (The development of new Kuei-chou), Kuei-yang, 1944, 280.\n\n18 Fang Jen, Wo-kuo shao-su-min-tsu ti jen-k'ou yü fen-pu (The populations and distribution of our national minorities), Ti-li chih-shih (Geographical Knowledge), Vol. 9, No. 6, (July, 1958), 258-259.\n\n19 Solomon I. Bruk, Naseleniye Kitaya, MNR i Korei (Peoples of China, Mongolian People's Republic and Korea) Moscow, 1959, (as translated by the United States Joint Publications Research Service, No. 3710, 16 August, 1960, Washington, D.C.).",
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    },
    {
        "id": 204449,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
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        "page_number": 81,
        "title": "RAS-1962",
        "content_text": "70\n\nHEROLD J. WIENS\n\nbut their main concentration in a solid bloc is in the Ta-liang mountains southwest of I-pin district of Szechwan.\n\nMore closely related to the Tibetans, the Ch'iang live in the west fringes of the Szechwan basin east of K'ang-ting city. The chief areas of Tibetan settlement are almost all in the Tibetan plateaus, though politically the areas are divided among five provinces in addition to Tibet proper and not counting now-abolished Sikang province. These are Kansu, Chinghai, Yunnan, Szechwan and Kweichow. Since Sikang has largely been incorporated into Szechwan, the latter now contains over 700,000 Tibetans, whereas Yunnan has some 67,000,\n\nAside from the Chuang who constitute about seventy per cent of the total population in what is called the Kwangsi Chuang Autonomous Region, other T'ai-related groups are widespread especially in Yunnan and Kweichow. The T'ung occupy a solid bloc of territory joining three provinces: southeast Kweichow, northern Kwangsi, and western Hunan. They are related to the Shui who live in the southeast corner of Kweichow. The Pu-yi (also called Chung-chia) are a T'ai-related group in southwest Kweichow. In central Kweichow they live intermingled with the Miao, and they constitute the majority of the country people around the provincial capital of Kuei-yang. The T'ai proper have settled in the southern half of Yunnan where they are divided into two branches: the Hsi-shuang pan-na T'ai and the Te-hung T'ai. The former of these branches constitute \"Twelve pan-na or basin 'states'\", whence their name. The latter are close relatives of the Burma Shan people. Also related to the T'ai more distantly are the Li people of Hainan Island, with their heartland in the Li-mu (\"mother of the Li\") mountains that dominate the southern half of the island. Some Miao also are found on Hainan, having been imported during the Ch'ing dynasty to make poison arrows in the campaigns against the Li.20\n\nThe Miao are a very scattered group and only in two regions do they form compact settlements: eastern Kweichow and southwest Hunan. In Szechwan they live along the Kweichow borderlands. In Kwangsi they have settled in small groups in the centre of the province. In almost all regions the Miao have\n\n20 Hsu Sung-shih, Yueh-chiang liu-yü jen-min, 122-123.",
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    {
        "id": 204451,
        "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",
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        "document_key": "RAS-1962",
        "page_number": 83,
        "title": "RAS-1962",
        "content_text": "72\n\nHEROLD J. WIENS\n\naggressive push of Chinese Communist socialism. Whatever new syntheses will emerge, it is likely that much of what is unique in traditional customs, dress and social systems will soon disappear forever. Some, such as the slave-system of the Yi Black-bone, will be mourned by few; other aspects may be regretted.\n\nCultures appear to be relatively static when geographical isolation prevails. With present-day increasing improvement of communications, the deepest isolations are being penetrated. Whether the changes be for the good or bad of the small national groups of China, there is no turning back the hand of time. Even Communist indoctrination of a backward tribal society inevitably must bring increases in literacy, improvements in sanitation and medical care and increase in technological knowledge and production, although freedom and happiness may suffer. A final lamentable aspect for the interested observer of ethnography and culture, however, is the inevitable decrease in the variety of the intricate combinations we call cultures, and the substitution of a rather dull uniformity in the fascinating territory of China.\n\nTables I and II are printed on the following pages.",
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        "page_number": 85,
        "title": "RAS-1962",
        "content_text": "74\n\nHEROLD J. WIENS\n\nTABLE II\n\n(Population in 000's) Provincial distribution of South China peoples\n\n  \n    \n    Szechwan\n    Kwangsi\n    Kweichow\n    Yunnan\n    Hupei\n    Chekiang\n    Fukien\n    Kiangsi\n    Kwangtung\n    Hunan\n  \n  \n    Chuang\n    \n    6,445\n    43\n    1\n    \n    \n    \n    \n    18\n    \n  \n  \n    Molao\n    \n    116\n    14\n    \n    \n    \n    \n    \n    1\n    \n  \n  \n    Maonan\n    \n    14\n    \n    \n    \n    \n    \n    \n    \n    \n  \n  \n    Pu-yi\n    \n    1,233\n    479\n    \n    \n    \n    \n    \n    \n    \n  \n  \n    T'ai\n    \n    \n    439\n    1,333\n    \n    \n    \n    \n    \n    \n  \n  \n    T'ung\n    \n    360\n    1,425\n    \n    \n    \n    \n    \n    \n    \n  \n  \n    Shui\n    \n    84\n    204\n    \n    \n    \n    \n    \n    \n    378\n  \n  \n    Li\n    \n    \n    \n    \n    \n    \n    \n    \n    469\n    \n  \n  \n    Miao\n    453\n    150\n    1,233\n    70\n    \n    \n    \n    \n    21\n    72\n  \n  \n    K'e-lao\n    \n    \n    41\n    \n    \n    \n    \n    \n    \n    \n  \n  \n    Yao\n    \n    358\n    14\n    1\n    \n    \n    \n    14\n    28\n    14\n  \n  \n    She\n    \n    \n    \n    \n    \n    25\n    96\n    52\n    \n    2\n  \n  \n    Tibetan*\n    \n    \n    \n    713\n    67\n    \n    \n    \n    \n    \n  \n  \n    Ch'iang\n    36\n    \n    \n    \n    \n    \n    \n    \n    \n    \n  \n  \n    Nu\n    \n    \n    \n    13\n    \n    \n    \n    \n    \n    \n  \n  \n    Tu-lung\n    \n    \n    \n    2\n    \n    \n    \n    \n    \n    \n  \n  \n    Ching-p'o\n    \n    \n    \n    102\n    \n    \n    \n    \n    \n    \n  \n  \n    Yi\n    \n    \n    275\n    1,852\n    \n    \n    \n    \n    \n    \n  \n  \n    Ha-ni\n    \n    \n    \n    481\n    \n    \n    \n    \n    \n    \n  \n  \n    Li-su\n    \n    \n    \n    317\n    \n    \n    \n    \n    \n    \n  \n  \n    Nakhi\n    \n    \n    \n    143\n    \n    \n    \n    \n    \n    \n  \n  \n    La-hu\n    \n    \n    \n    139\n    \n    \n    \n    \n    \n    \n  \n  \n    Achang\n    \n    \n    \n    18\n    \n    \n    \n    \n    \n    \n  \n  \n    Pai\n    \n    \n    \n    567\n    \n    \n    \n    \n    \n    \n  \n  \n    T'u-chia\n    549\n    \n    \n    \n    1,123\n    \n    \n    \n    \n    \n  \n  \n    K'a-wa or Wa\n    \n    \n    \n    286\n    \n    \n    \n    \n    \n    \n  \n  \n    Peng-lung\n    \n    \n    \n    3\n    \n    \n    \n    \n    \n    \n  \n  \n    Pa-lang\n    \n    \n    \n    35\n    \n    \n    \n    \n    \n    \n  \n  \n    Kao-shan\n    \n    \n    \n    \n    \n    \n    \n    \n    (found only in Taiwan 200,000)\n    \n  \n  \n    Ching\n    \n    4\n    \n    \n    \n    \n    \n    \n    \n    \n  \n  \n    (Vietnamese)\n    \n    \n    \n    2\n    \n    \n    \n    \n    \n    \n  \n\n* In Tibet proper and in the Chamdo region there is an additional Tibetan population of about 1,274,000.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f",
        "rank": 0
    },
    {
        "id": 204527,
        "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-1963",
        "page_number": 8,
        "title": "RAS-1963",
        "content_text": "2\n\nmarvels of the life under the waters around us in the brilliant colours of Mr. Bromhall's underwater photography could not have been revealed to us a quarter of a century ago.\n\nThe lectures last year covered a wide variety of subjects, following the policy advised by the first President of this Society in Hong Kong, Sir John Davis, who stressed the importance of directing the attention of the Society to practical projects and to natural history, ethnology and botany as well as to linguistic and literary pursuits. The wealth of our local talent was strikingly shown by the fact that half of the lectures were given by scholars and experts from amongst our own members. The lectures given during the year were:\n\nJanuary 15th\nFebruary 26th\nDr. Herold J. Wiens* \"Some of China's 35 Million Non-Chinese\"\nMr. J. D. Pearson \"Recent Development in Oriental Studies in Great Britain\"\n\"Buddhism in Modern Life\"\nSir Lindsay Ride \"The Old Protestant Cemetery in Macao\"\nMr. Ma Meng \"Recent Changes in the Chinese Language\"\nApril 2nd\nVen. Khema \"Hong Kong Flowers\"\nMay 7th\nMiss B. T. Chiu\nJune 18th\nMr. J. L. Cranmer-Byng \"The Old British Legation at Peking 1860-1959\"\nJuly 16th\nProfessor L. C. Goodrich \"The Development of Printing in China and Its Effect on the Renaissance under the Sung (960-1279)\"\nAugust 20th\nSeptember 3rd\n\n* Printed in Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 2, 1962,",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v",
        "rank": 0
    },
    {
        "id": 204696,
        "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-1963",
        "page_number": 177,
        "title": "RAS-1963",
        "content_text": "CONTENTS OF VOL. 1 (1960/61)\n\nThe Study of Asia: a Heritage and a Task, F. S. Drake; Birds of Hong Kong, A. M. Macfarlane; Flowers of Hong Kong (with one coloured illustration), B. T. Chiu; The Knight Errant in Chinese Literature, James J. Y. Liu; Tibet As It Was, Hugh Richardson; The Morrison Library, Dorothea Scott; Buddhist Sources of the Novel Feng-Shen Yen-I, Liu Tsun-yan; Buddhist Organizations in Hong Kong, Holmes Welch; Chinese Burial Customs in Hong Kong, B. D. Wilson; Notes and Queries.\n\nCONTENTS OF VOL. 2 (1962)\n\nNestorian Crosses and Nestorian Christians in China under the Mongols (illustrated), F. S. Drake; Currency Problems in a Cycle of Cathay, G. Findlay Andrew; The Buddhist Career, Holmes Welch; Chinese Seals, T. Y. Li (illustrated); Some of China's Thirty-five Million non-Chinese, Herold J. Wiens; The Pattern of Life in the New Territories in 1898, J. W. Hayes; Excavations at Man Kok Tsui on Lantau Island (illustrated), Elspeth Maneely; A New Archaeological Site in Hong Kong (illustrated), M. W. Welch; Review Article: Britain and China, Colina Lupton; Notes and Queries.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v",
        "rank": 0
    },
    {
        "id": 204701,
        "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": 4,
        "title": "RAS-1964",
        "content_text": "JHKBRAS\n\nLIST OF REPRINTS AVAILABLE\n\nMail orders to: Hon. Librarian, Box 13864, Hong Kong\n\nVolume I\n\n(Prices are in Hong Kong Dollars)\n\n  \n    F. S. DRAKE. The Study of Asia: a Heritage and a Task.\n    7 pp.\n    $1.40\n    \n    No. of copies in stock\n  \n  \n    A. M. MACFARLANE. Birds of Hong Kong.\n    9 pp.\n    $1.80\n    \n    10\n  \n  \n    B. T. CHIU. Flowers of Hong Kong.\n    3 pp.\n    $0.60\n    \n    7\n  \n  \n    JAMES J. Y. Liu. The Knight Errant in Chinese Literature.\n    12 pp.\n    $2.40\n    \n    10\n  \n  \n    HUGH RICHARDSON. Tibet as it was.\n    8 pp.\n    $1.60\n    \n    10\n  \n  \n    DOROTHEA SCOTT. The Morrison Library.\n    18 pp.\n    $3.60\n    \n    999\n  \n  \n    LIU TSUN-YAN. Buddhist Sources of the Novel Feng-Shen Yen-I.\n    30 pp.\n    $6.00\n    \n    10\n  \n  \n    HOLMES Welch. Buddhist Organizations in Hong Kong.\n    17 pp.\n    $3.40\n    \n    9\n  \n  \n    B. D. WILSON, Chinese Burial Customs in Hong Kong.\n    9 pp.\n    $1.80\n    \n    7\n  \n  \n    Notes and Queries.\n    3 pp.\n    $0.60\n    \n    10\n  \n\nVolume II\n\n  \n    F. S. DRAKE. Nestorian Crosses and Nestorian Christians in China under the Mongols.\n    15 pp. 4 plates (2 color).\n    $4.60\n    \n    11\n  \n  \n    G. FINDLAY ANDREW. Currency Problems in a Cycle of Cathay.\n    11 pp.\n    $2.20\n    \n    11\n  \n  \n    T. Y. LI. Chinese Seals.\n    5 pp. 2 col. plates.\n    $2.00\n    \n    \n  \n  \n    HEROLD J. WIENS. Some of China's Thirty-five Million Non-Chinese.\n    21 pp.\n    $4.20\n    \n    15\n  \n  \n    JAMES HAYES. The Pattern of Life in the New Territories in 1898.\n    28 pp.\n    $5.60\n    \n    11\n  \n  \n    Elspeth MANEELY. Excavations at Man Kok Tsui on Lantau Island.\n    6 pp. 2 plates.\n    $1.80\n    \n    \n  \n  \n    COLINA LUPTON. Review article: Britain and China.\n    7 pp.\n    $1.40\n    \n    3\n  \n  \n    \n    \n    \n    \n    11\n  \n  \n    \n    \n    \n    \n    11\n  \n\nVolume III\n\n  \n    B. T. CHIU. Flowers of Hong Kong.\n    7 pp. 6 col. plates.\n    $4.40\n    \n    25\n  \n  \n    MA MENG. Recent Changes in the Chinese Language.\n    9 pp.\n    $1.80\n    \n    \n  \n  \n    \n    \n    \n    \n    26",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r",
        "rank": 0
    }
]