RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1990
https://digitalrepository.lib.hku.hk/catalog/d79206299
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).

In 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.

Hugh 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.

See 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.

Monlin 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.

From 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).

From 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.

1736; 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.

For a more recent example from Tsing Yi Island, see my Rural Communities, op. cit., p. 143.

Contents more than values, I suggest? Wolfram Eberhard, Cantonese Ballads (Munich State Library Collection) (Taipei, The Orient Cultural Service, 1972), p.2.

R. 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).

Helen 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.

Lucien Bianco, Origins of the Chinese Revolution, 1915-1949, (Stanford, Stanford University Press, 1971), successively pp.126, 94-95.
================================================================================
RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1994
https://digitalrepository.lib.hku.hk/catalog/zk522640g
191

Have, P. (1992) Sheung Wo Hang In Knapp, R. (ed) Chinese Landscapes, the Village as Place University of Hawaii Press, Hong Kong Baptist College

Lo, Raymond (1992) Feng Shui and Destiny Tynron Press, Leis, UK

Lovelace, G.W. (1983) Man, Land and Mind in Historic South Coastal China, an ecological and diachronic consideration of Chinese wet-rice agricultural settlements in the North West New Territories of Hong Kong. Unpubl. PhD thesis University of Hawaii

Mansberger, J.R. (1991) Ban Yatra. A Bio-Cultural Survey of Sacred Forests in Kathmandu Valley PhD thesis University of Hawaii University Microfilms International Ann Arbor Michigan

Ng, P.Y.L. & Baker, H. (1983) New Peace County A Chinese Gazetteer of the Hong Kong Region Hong Kong Hong Kong University Press

Skinner, S. (1982). The Living Earth Manual of Feng Shui. Routledge and Kegan Paul London

Ward, B.E. & Law, J. Chinese Festivals in Hong Kong The Guidebook Company, Hong Kong

Webb, R. (1995b). The Fung Shui Woods of Hong Kong A Study of Culturally Protected Woodlands in the New Territories of Hong Kong Unpublished PhD Thesis School of Agricultural and Forest Sciences, University of Wales, Bangor
================================================================================
RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2001
https://digitalrepository.lib.hku.hk/catalog/zg651950g
335

I wrote (p. 35) that 'Rather than religious beliefs, it is lineage and ancestral place that are affirmed in non-Christian Chinese cemeteries. In contrast, in Chinese Christian cemeteries, the dead are gathered not into a secular fold but into the fold of the Church, and they affirm a very different concept of the meaning of human existence'.

graves

Teather, E.K. and Chow, C.S. (2000). The geographer and the fengshui practitioner: so close and yet so far apart? Australian Geographer 31(3): 309-332.

This paper isn't about cemeteries but grew out of my efforts to understand them. I was infuriated with the dismissive attitudes of western academic geographers to fengshui, so we somewhat provocatively took one of the most influential French spatial theorists, Henri Lefebvre, and compared the spatial principles of fengshui with his 'moments' of spatiality. In 1995 or 1996 I'd gone on an RAS field trip to Wo Hang village in the NE New Territories with Patrick Hase. Clearly, that village was typical of countless hundreds of others in China. Patrick himself had written about it in R.G. Knapp's Chinese Landscapes: the Village as Place (1992), which contains other detailed examples of the pervasive influence of fengshui on the siting and layout of villages. Clearly, one cannot begin to understand the landscapes of which such villages are part without an appreciation of fengshui. Dr. Chow and I gave a talk about this theoretical approach to analysing fengshui at an RAS meeting in 1999.

While we were developing this paper, James Hayes told us about the eighteenth century Korean Yi Chung-Hwan's Taengniji: the Korean classic for choosing settlements, newly translated into English by I.C. Yoon (1998). This book describes the geography of Korea and accords prime consideration to fengshui. By a wonderful coincidence, the International Geographical Union met in South Korea in 2000. I went on a four-day post-conference field trip organised by a Korean cultural geographer who - to the bemusement of many non-Koreans on the trip, but to my great delight - spent a lot of time pointing out how fengshui had shaped human geography in the heartland of South Korea, Andong Province.

Teather, E.K. (1999). The Heritage Significance of Hong Kong's Chinese Cemeteries, Proceedings of International Forum UNESCO, University and Heritage, Deakin University, Melbourne, Australia,
================================================================================