顧盼自雄‧仰面長嘯：清初釋大汕（1637－1705）《行跡圖》及其題辭探論

This paper aims to examine in detail the Christian interpretations on the Confucian concept of the nature of the heaven’s mandate [天命之性] during the late Ming and early Qing dynasties from historical and textual perspective. Neo-Confucians of the Song Dynasty interpret the nature of the heaven’s mandate as human nature, believing that heaven endowed humans with reason, known as the heavenly principle [天理]. In the late Ming period, Christian missionaries such as Jesuits in China used Confucian classics to convey Christian thoughts, interpreting the heaven’s mandate as God’s mandate and the nature of the heaven’s mandate as the spirituality bestowed by God, which is equated with the soul. They also used the nature of the heaven’s mandate as a criterion for determining the authenticity of a teaching (religion[教]), asserting that Christianity is the true teaching (religion). Thus, Christianity in the late Ming and early Qing dynasties provides a new interpretation on the nature of the heaven’s mandate and promotes the integration of Christian and Confucian thoughts through this interpretation.Contribution: The paper provides a detailed review of the history of Christian interpretations on the nature of the heaven’s mandate during the late Ming and early Qing dynasties. Currently, there is limited scholarly research on the theological thoughts of Christianity during this period. This study not only enhances the understanding of the new interpretations by Christianity but also aids in comprehending the theological ideas of Christianity during the late Ming and early Qing periods. By reinterpreting Confucian classics, Christianity endowed them with new meanings, offering valuable references for the localisation of Christian theology and the study of cross-cultural exchange.

명말청초의 經史學과 經世學

In this work, the military life of Kol Tigin has been studied, who lived as a Gok Turk noble during 684/685-731. Kol Tigin joined and fought in many campaigns and battles. He fought with the Chinese in Northern China; with Qirghiz, Qarluqs, Az, Toquz Oghuz and On Oq in Central Asia. Apart from these, he also removed his cousin from the throne with a bloody coup d\'etat in 716 and he brought his brother to power. His battles have been described in detail in his inscription. He served as the commander-in-chief and as the Tolis Shadi during the reign of his brother Bilge Qaghan.

In a poem composed in 1832, the Chosŏn-Korean polymath Chŏng Yagyong (1762–1836) declared his fidelity towards Confucian literary principles. Chŏng’s poem was a product of an elite education, and in both form and content, it embodied the ideals of the Chosŏn elite: written in classical Chinese rather than Korean, it was an expression of cultural self-confidence. From the point of view of nationalism and its emphasis on vernaculars, it seems strange to define oneself through a cosmopolitan written language. But Chŏng was no nationalist. He was a Confucian conservative, and the sense of distinction and difference that animated Chŏng’s poem was Confucian and literary. His articulation of such ideals manifested unease over the erosion of Confucian literary values in China and the prospect of the same occurring in Chosŏn under Chinese influence. The source of that influence was books imported from China. What Chŏng was reacting against was, at root, the commodification of literature and all that had entailed in Ming (1368–1644) and Qing (1644–1911) China. Although such concerns had grown increasingly urgent a half-century before, they had a long pedigree in Chosŏn, stretching back to debates that had arisen in relation to Ming China and the principal emblem of the commodification of literature: commercial bookstores. This paper examines some of the principal differences between Chinese and Korean literary cultures that were embodied in Chŏng. It therefore begins with a brief overview of Chŏng and his poem, before turning to a discussion of some key sociopolitical and intellectual features that distinguished Chosŏn’s literary culture from that of China. Sixteenth-century attitudes towards bookstores are discussed to contextualize subsequent worries over Chinese books, with special attention given to the historical and historiographical dimensions of the question, before concluding with an assessment of the final moments of direct Chinese literary influence in Korea.

There was a long debate on the question of the study of the Book of Songs. In that debate, there were two main theses. One of them was to revere the study in the Han Dynasty and to follow the point of Mao Heng and Cheng Hsuan then affirming the value of the foreword of the Book of Songs; other one was to revere the study in Sung Dynasty and to follow the point of Chu Hsi then refute the value of the foreword of the Book of Songs. Ku Tungkao was deeply worried about this situation. He comprehend all the theses then write Mao shih ting ku and Mao shih lei shih to the use of correcting the misunderstanding and inducting. These two books plated a carrying on and inspiring role in the study of Book of songs in the early Ching Dynasty. This paper was focused on the analysis of Ku’s study of the Book of Songs to investigate its characteristics, value and influence. There are six chapters in this paper. The first chapter is the introduction to expound the intention to research, the method of research and the commentary on the resent research. The second chapter is the investigation into two points. One is the growing of the study of the Book of songs; other one is the formation of the fashion of textual study. The study of the Book of songs was diversified by these two points. Then, the most important influence of the textual research of the Book of songs was caused by its scholium. This chapter is also the investigation into the importance of the study of things and systems in the early Ching Dynasty for it caused a deep influence of the academic approach in Ching Dynasty. The third chapter is about Ku’s brief biographical sketch, study, literary works, friends and teachers so that we can know more about him and his academic research. In this chapter, the second paragraph is about these two books, Mao shih ting ku and Mao shih lei shih. Through the versions and general form of these two books, I describe Ku’s intension to write; through the analysis of these two books, I understood Ku’s writing method. The forth chapter is about Ku’s explanation method to the Book of songs. It’s about how he quoted many words of others, checked everywhere to find the main point of the Book of songs. In this chapter, I investigated Ku’s point of view about the study of Book of songs in Mao shih ting ku. The fifth chapter is the investigation of Ku’s stubby of things and systems in Mao shih lei shih. He quoted many people’s words to find the true meaning of the Book of songs. His investigation was well-knit and with original discovery. The last chapter is the conclusion. This chapter is about Ku’s research result, academic achievement in the study of the Book of songs and contribution.

From the early Qing dynasty (1644–1911) to the beginning of the People’s Republic, men in northern China from drought-prone regions of northwestern Shanxi province and northeastern Shaanxi province would travel beyond the Great Wall to find work in western Inner Mongolia, in a migration known as “going beyond the Western Pass” 走西口. This article analyzes anthologized song lyrics and ethnographic interviews about this migration to explore how songs of separation performed at temple fairs approached danger and abandonment using traditional metaphors and “folk models” similar to those of parents protecting children from life’s hazards and widows and widowers lamenting the loss of loved ones. I argue that these duets between singers embodying the roles of migrant laborers and the women they left behind provided a public language for audiences to reflect upon and contextualize private emotions in a broader social context, offering rhetorical resolutions to ambivalent anxieties.

Recent scholarly studies and media coverage have primarily focused on China’s increasing presence and sometimes asymmetrical engagement with Africa in tandem with the new trend of Chinese migration to that continent. Yet, the inverse flux of Africans to China and the emergence of African communities in Southern China over the last decades is influencing some areas of the Pearl River Delta Region, and changing the fabric of cities like Guangzhou, Macau and Hong Kong, in a way without precedent. There are representations or exotic descriptions from some mass circulation magazines and newspapers on the infamous Chungking Mansions in Hong Kong or the so-called “Chocolate-city,”an area centered aroundHongqiao, the village-district and Canaan market in the city of Guangzhou, with its arcades and strip malls filled with ethnic businesses and transnational migrants. In Macau, significant concentrations of African population of different origins are also seen in the “Papa pun” commercial center or in downtown areas. Despite many studies devoted to the “ethnoburbs” in other latitudes, only very recently, these entrepreneurial African communities in Mainland China are starting to become worthy of serious scholarly attention. Yet,there is total absence of studies dealing with the presence of more and more African students and the cultural manifestations of African communities well portrayed in the new African cinema, in music produced by Afro-Chinese bands or even singers.2Besides a continuing inward flow of transient Africans who come to China for business on a regular basis, a significant number of settler African traders, particularly Nigerians, have already married local Chinese women, set up families, autonomously run their businesses without recourse to Chinese intermediaries, and established a web of informal and formal committees representing their home nations and states, to solve disputes while maintaining personal and business links with Africa. Besides, those emigrant ‘bushfallers’ who are coming to China solely for business purposes, a new form of “silent” migration of Nigerians comprising students from different backgrounds is enrolling in higher education institutions in the Macau Special Administrative Region of China. These students are coming to pursue their studies or to seek a job to pay their student fees at the margin of the PRC scholarship and stipendprograms for visiting African students that were popular in China in the 1960s and mid-1970s as part of CCP’s foreign policy for Third World aiming friendly relations with Africa. Today, these “transnational” Nigerian students are in their own way affirming their identity and difference, in southern China, in particularly in Macau SAR, thanks to their network of multiple interrelations across nation-states from Africa to Asia and to a combination of perseverance, zeal, and gentleness without subservience. Although they have not been targets for the hostility and even violence like the Shanghai incident of July 1979 or the Nanjing protests in December 1988 at Hehai University targeting African students, today these Nigerian students are facing more subtle forms of ethnocentrism and legal discrimination from immigration laws to daily practices, which always try to associate their citizenship to problematic or easy stereotypes of scam or colour.3 Yet, at the same time, everything seems to indicate that these newcomers are quick adapting and finding new forms of negotiating their social integration in the Chinese local society which in turn is offering more opportunities.This paper is part of a more ambitious project which aims to assess the new forms of migration from Africa to China and from China to Africa as well as their impact and contribution of globalization. First, this paper considers why and how Macau has evolved from a Portuguese outpost where slavery was a an institutionalized commodity to special administrative region of China where a new urban African community, mostly composed by Nigerian students, is in formation due to opportunities and rapid changes occurring in the region in the first years of the twenty-first century, by comparing the new to old African communities of students and business people/migrant workers from former Portuguese colonies (Angola, Cape Verde, São Tomé and Príncipe, Guinea-Bissau, and Mozambique).Finally, borrowing the title from a sequel movie with the same title of the promising New African cinema, the paper focus on the “China Wahala”or the troubles of these Nigerian students through their tales of their experiences of racism(s) and their negotiations and responses which radically contradicts not only the slogans of cultural diversity propagated by the official discourse and tourist channels as these Nigerians are confronted daily with often dramatic situations ranging from indifference and ostracism to exclusion.

Ramesside Inscriptions: Historical and Biographical, Vol. I, Fascicle 4

Book Review: Ramesside Inscriptions, Historical and Biographical

Book Review: Ramesside Inscriptions, Historical and Biographical

China's history and culture are long. It is the famous state of etiquette. People through a certain form of rituals and a certain way of cultural activities to carry out their thoughts and feelings. In real life, everyone often uses a series of applications such as traditional letters, business cards, stickers, announcements, essay inscriptions, couplets, modern such as telegraph, fax, express mail, e-mail and so on. These applications include rich ritual content, with a strong cultural color of the Chinese nation. From the earliest Pigeon biography to today's videophone, the traditional communications industry has a complex development process. At diff erent times have diff erent roles, and also has a lot of convenience and inconvenience. Because of this inconvenience, Internet in real life is more widely used, so to a certain extent make up for this shortcoming, this article will focus on the Internet and traditional communications industry in order to explore the relationship between both and the future development trend.

It is a matter of biographical fact — as far as this can be verified — to relate that one night during the summer of 1944, while unable to return to her lodgings in the countryside due to the cancellation of a train, as a result of an air raid, Muriel Spark spent the night in the house of the poet Louis MacNeice. She worked outside London for the secret services producing propaganda broadcasts for transmission to Germany. Spark had been offered a night’s accommodation by a fellow traveller, who was the nanny to MacNeice’s children, while the owners of the house were away for the weekend. At the time of the invitation to this house Spark was unaware of either the name or profession of the house owner. It was only during her stay there that she realized (from letters, book inscriptions, photographs) who owned the house. In subsequent writing Spark says that this singular experience in the house of Louis MacNeice encouraged her to start her career as a professional writer. She has treated this experience in writing on four separate occasions.1

Ramesside Inscriptions, Historical and Biographical. Vol. V

This thesis explores Australia’s encounter with the culture of ancient Egypt through a case study of the coffin of Nytamenkhamun, an ancient Egyptian coffin currently in the collections of Museums Victoria. This thesis first identifies the main elements of the iconography and surveys the inscriptions on the coffin. Following this, it employs an Object Biography approach to the artefact and explores the role of this coffin in various collections and curatorial narratives over the last century. The study of Nytamenkhamun’s coffin provides an entry point to delve into an analysis of the enduring popularity of ancient Egypt in Australia.

ABSTRACTExisting tourism scholarship on place meanings seems to retain an underlying assumption of a contradiction between tourist places and the mundane world. In contrast, this paper contends that the production of the meanings of tourist places is also closely related to everyday life. To make its case, it interrogates the creation of meanings of two scenic sites of Tianya Haijiao and Nanshan in Sanya, a famous coastal destination in southern China. Although both scenic sites have been recently developed, their significance stems from historical and cultural meanings in traditional Chinese culture, which are frequently communicated in people's daily conversations and practices. Besides, the meanings of the tourist sites are neither fixed by legitimate discourses nor dominated by tourism publicity; they are continuously shaped by wider socio-spatial events in mundane societies and re-interpreted through tourism mobilities in accordance with tourists’ everyday concerns. This paper echoes the ‘new mobilities turn’ in tourism studies and contributes to the discussions of the mundaneness of tourist places.