Dissertations / Theses on the topic 'Religious articles – China – History'

The Ordination Scroll of Empress Zhang (1493) in the San Diego Museum of Art, a highlight at the Taoism and the Arts of China exhibition in 2000, is an unusual object among surviving visual material from Ming dynasty China (1368 – 1644). At over twenty-seven metres long, the scroll contains meticulously painted images and a detailed inscription that records the Daoist ordination of Empress Zhang (1470 – 1541), consort of the Hongzhi emperor (r. 1488 – 1505) by the Orthodox Unity institution. The event it documents, which elevates the empress into the celestial realm, would be unknown to history if not for the survival of this scroll. This dissertation is an in-depth study of the Ordination Scroll that also considers its implications for understanding the activities of empresses and their representations during the Ming dynasty. The first three chapters of this dissertation closely examine the material, visual and textual aspects of the Ordination Scroll. The remaining two chapters situate the scroll within the broader activities of Ming empresses. A complete translation of the main inscription in the scroll is provided in the appendix.

From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.

The Tibetan practice of bcud len, or 'extracting the essence', has been for long a neglected aspect of Tibetan medical and spiritual knowledge with scattered evidence and little certainty regarding its origins or the extent of its effective presence, either in the past or at currently. In this study, seventy-three texts have been identified and tabulated. Of these, sixty-seven have been summarised and commented on, and five of these, each representative of one type of the practice, have been translated in full. All but a handful of these texts have not been translated previously. The research findings suggest that, whatever its influences from Indian, Chinese or other medical cultures, bcud len soon evolved into a distinctively Tibetan method of life enhancement, with teachings that emphasise both spiritual and medical aims and the use of indigenous Tibetan remedies, accompanied in some cases by particular rituals. The content of the texts indicates that the term bcud len can be applied legitimately to practices involving ritually empowered pills and elixirs which are ingested, respiratory and yogic exercises, dietary restrictions and rituals involving mantra recitation, visualisation and yab yum union with a consort, in that all these are considered to be means of obtaining 'the essence'. The teachings offer extensive material for those interested in the evolution and contemporary practice of Tibetan medicine, especially its botanical aspects, and for historians of ritual. In particular, the texts provide ample evidence of the lineage tradition in Tibetan religious culture, citing examples of transmissions through gter ma, whereby teachings are preserved in secret to be recovered at a future date by a gter ton or treasure revealer. The final section contains conversations with Tibetan doctors, lamas and contemporary practitioners of bcud len in Asia and the West that complement recent ethnographic studies in the field testifying to the continuing vitality of the tradition.

This thesis examines the role of the cultural discourse on the indigenous religious traditions of China and their place within an officially sanctioned construction of Chinese culture. It starts by examining the concept of culture as it developed in the modern era, its place within the construction of national identities, and the marginalizing effects this has on certain members of national populations. Next it turns to the development of the cultural discourse within China from the mid-1800s to the Cultural Revolution, highlighting the social and legal transformations as they restricted and reframed the practice and articulation of religious traditions in mainland China. Following these early articulations of a cultural discourse in China and the subjugation of religious traditions to secular standards of legitimation, it examines the official presentations and governmentally sanctioned forms of the Daoist tradition in post-Mao China during a “cultural revival,” through an analysis of official publications and online presentations. Finally, it examines the way teachers and administrators package Chinese culture for a foreign audience through the Confucius Institute. This thesis argues that, despite greater freedom to explore indigenous traditions previously written off as “superstitious” within the cultural revival of contemporary China, the official cultural discourse in China continues to operate within the parameters of a modern cultural identity that marginalizes ritualistic forms of religion, allowing these religious forms to survive in an official space only as exotic images, sanitized and secularized activities, or ethical ideals.

This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.

本文的研究對象是南宋（1127-1279）至明代（1368-1644）龍泉窯宗教塑像。這裡所指的宗教塑像，是指佛教、道教和民間宗教的人物塑像。本文旨在探討宗教塑像的生產和使用情況，並特別探討當中龕像的年代和所表現的信仰。
本文的第一部分探討塑像的生產和使用情況。通過廣泛蒐集、對比和分析考古及傳世塑像，文章總結出龍泉窯在南宋起開始燒造宗教塑像，元代（1271-1368）時擴大規模，明中期以後停產。雖然宗教塑像並非龍泉窯的大宗產品，可是它們製作講究，經製模、模印、塑貼、雕刻、局部施釉和鬆漆多項工序，足見塑像並不因產量相對較少而顯得不重要，相反它們應是一種受到重視的產品。塑像的使用地點廣泛，除民間之外，明代宮廷也有使用。部分塑像更遠銷海外。
文章的第二部分集中探討龍泉窯宗教塑像中龕像的年代和所表現的信仰。鑒於收集所得的二十六尊龕像只有兩尊帶有年款，其餘龕像的年代並不明確，故此第二章首先判斷龕像的年代。通過與發掘所得的塑像及紀年龕像進行對比，文章論證這些龕像均約為明代早期的產品。此外，結合文獻和圖像，文章闡明上述龕像乃分別與道教九天應元雷聲普化天尊、佛教觀音以及觀音與道教真武組合信仰有關。
This thesis studies religious sculptures made at the kilns in Longquan during Southern Song(1127-1279) and Ming dynasty(1368-1644). More specifically it examines sculptures from Buddhism, Daoism and popular religion. This thesis aims at investigating the production and the consumption of these sculptures, as well as elucidating religious beliefs they represent.
The first part of the thesis examines the production and the consumption of religious sculptures. Through delving into and analyzing a comprehensive collection of the excavated and extant sculptures, the thesis concludes that production of these religious sculptures first began in the Southern Song dynasty, with production scale largely increased in Yuan dynasty (1271-1368), and eventually halted in the late Ming. Albeit those religious sculptures comprise a small portion of Longquan wares, the detailed perfection in each and every step of production as demonstrated in their delicacy and exquisiteness render them significances. Furthermore, it is revealed that religious sculptures were widely used not only amongst commoners but also in the royal family of the Ming dynasty and overseas.
The second part of the thesis examines religious beliefs that 26 extant niche sculptures represent. By comparing the dated sculptures, it is justified to conclude that the religious sculptures were all produced around the early Ming dynasty. Through an integrated analysis of literatures and images, the present thesis shows that the sculptures denote different religious beliefs, namely, the belief of Heavenly Worthy of Universal Transformation of the Sound of the Thunder of Responding Origin in the Nine Heavens, Avalokiteśvara of the South Sea, as well as the association of Avalokiteśvara and the Dark Warrior.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
黃煒均.
"2012年9月".
"2012 nian 9 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 74-94).
Abstract in Chinese and English.
Huang Weijun.
內容摘要 --- p.i
謝辭 --- p.iv
前言 --- p.1
Chapter 一、 --- 研究回顧、 方法與目的 --- p.1
Chapter 二、 --- 論文結構 --- p.3
Chapter 第一章 --- 宗教塑像的生產與使用情況 --- p.5
Chapter 一、 --- 考古及傳世塑像的整理 --- p.5
Chapter 二、 --- 生產與使用情況的總結 --- p.12
Chapter 第二章 --- 傳世龕像的年代 --- p.15
Chapter 一、 --- 神龕造型的分類與辨識 --- p.15
Chapter 二、 --- 龕像年代的斷定 --- p.17
Chapter 第三章 --- 九天應元雷聲普化天尊龕像 --- p.24
Chapter 一、 --- 洪武龕神祗身份的辨識 --- p.24
Chapter 二、 --- 永樂龕神祗身份的辨識 --- p.32
Chapter 三、 --- 神祗形象、 組合與神龕造型所表現的信仰 --- p.38
Chapter 四、 --- 銘文與供奉的目的 --- p.44
Chapter 第四章 --- 觀音龕像 --- p.49
Chapter 一、 --- 觀音龕像神祗身份的辨識 --- p.49
Chapter 二、 --- 神祗組合與神龕造型所表現的信仰 --- p.55
Chapter 二、 --- 觀音與真武合龕神祗身份的辨識 --- p.58
Chapter 四、 --- 神祗組合與神龕造型所表現的信仰 --- p.59
總結 --- p.72
參考書目 --- p.74
圖版 --- p.95

by Shun Hing Chan.
Publication date from spine.
Thesis (Ph.D.)--Chinese University of Hong Kong, 1995.
Includes bibliographical references (leaves 288-301).
Acknowledgement --- p.i
Table of Contents --- p.ii
List of Tables --- p.iii
List of Illustrations --- p.v
Abstract --- p.vi
Chapter I. --- Literature Review --- p.1
Chapter 1 . --- A Brief Hi story of Charismatic Movement --- p.3
Chapter 2. --- Religious Movement in the Light of Theories of Social Movements --- p.12
Chapter 3. --- Summary and Conclusion --- p.33
Chapter II. --- The Study --- p.37
Chapter 1. --- Context of the Present Study --- p.38
Chapter 2. --- The Theoretical Framework --- p.65
Chapter 3. --- Research Methodology --- p.72
Chapter 4. --- Significance of the Present Study --- p.76
Chapter 5. --- Outline of the Dissertation --- p.79
Chapter III. --- The External Environment --- p.83
Chapter 1. --- The Ecological Condition --- p.84
Chapter 2. --- The Cultural Condition --- p.102
Chapter 3. --- The Political Condition --- p.113
Chapter 4. --- Summary and Conclusion --- p.124
Chapter IV. --- "Emgerence of Shepherd Community Church, 1987-89" --- p.129
Chapter 1. --- Founders of Shepherd Community Church --- p.131
Chapter 2. --- Establishing the church --- p.137
Chapter 3. --- Recruiting workers and new members --- p.151
Chapter 4. --- Summary and Conclusion --- p.163
Chapter V. --- "Management of Movement Organization, 1989-95: I. Structure, Ideology, Recruitment and Networks" --- p.166
Chapter 1. --- Restructuring Organization and Management --- p.167
Chapter 2. --- Moulding Religious Ideology --- p.177
Chapter 3. --- Changing Recruitment Strategy --- p.189
Chapter 4. --- Building Interorganizational Networks --- p.200
Chapter 5. --- Summary and Conclusion --- p.211
Chapter VI. --- "Management of Movement Organization, 1989-95: II. Mobilization of Consensus" --- p.215
Chapter 1. --- The Sunday Service --- p.216
Chapter 2. --- Cell Group Gathering --- p.242
Chapter 3. --- Summary and Conclusion --- p.253
Chapter VII. --- "Socialization, Conversion and Identity Building" --- p.257
Chapter 1. --- Social Background and Biographical Context of Individual Members --- p.257
Chapter 2. --- The Socialization Process in the Church --- p.261
Chapter 3. --- Conversion and Identity Building --- p.266
Chapter 4. --- Summary and Conclusion --- p.274
Chapter VIII. --- Conclusion --- p.275
Bibliography --- p.267

by Wai-leung, Chan.
Publication date from spine.
Thesis (M.Phil.)--Chinese University of Hong Kong, 1995.
Includes bibliographical references (leaves 238-245).
Abstract
Acknowledgements
Chapter Chapter I --- Introduction --- p.1
Context --- p.1
Methodological Foundation --- p.8
The Significance of Culture --- p.15
Religion as Cultural Discourse --- p.29
Chinese Protestantism in a Cultural Perspective --- p.38
Sources and Organization of This Study --- p.41
Chapter Chapter II --- The Social Historical Contexts of Chinese Protestantism --- p.47
Nationalism in Republican China --- p.47
The Church-State Relationshipin Republican China --- p.61
The Institution of the Chinese Protestant Church --- p.73
Chapter Chapter III --- Discourse on the Ideal of indigenous Church --- p.81
Introduction --- p.81
Indigenous Church as Self- Supporting Church Organization --- p.84
Indigenization as Transformation of Organizational Practice --- p.94
Indigenization as an Adaption in the Chinese Culture --- p.100
Remarks on the Discourse on the Ideal of Indigenous Church --- p.115
Chapter Chapter IV --- Discourse on Church Institution --- p.121
Introduction --- p.121
Church as a Community Centre --- p.122
Church as a United Organization --- p.131
Church as an Apolitical Institution --- p.147
Remarks on the Discourse on Church Institution --- p.161
Chapter Chapter V --- Discourse on Social Morality --- p.163
Introduction --- p.163
The Historical Circumstances and the Problematics of Crisis --- p.168
Protestantism as the Moral Foundation of Republican Society --- p.172
Implication --- p.194
Chapter Chapter VI --- Conclusion: Religion as a Cultural Discourse --- p.198
The Understandings on the Failure of Chinese Protestantism --- p.198
Chinese Protestantism in a Cultural Perspective --- p.202
Epilogue --- p.216
Appendix --- p.223
Bibliography --- p.238

This dissertation examines the powerful vortex of John Sung's revivals in China and Southeast Asia, which directly influenced ten percent of all Chinese Protestants by the end of the 1930s. It begins in 1926 with his decision to pursue theological education in the United States, and ends with his physical collapse in 1940. But the work is not focused on biographical details; it is primarily concerned with how Sung's ministry evolved. Contrary to the numerous biographies on Sung that circulate in multiple languages, he did not return to China as a newly born-again believer enthusiastic to call the nation to repentance. Instead, this work demonstrates that Sung first floundered in China, spending several years piecing together his conversion narrative, and he adopted the revivalism that made him famous only after joining the Shanghai Bethel Mission in 1931. Once those pieces fit together, however, Sung became the preeminent Chinese evangelist of the twentieth century. The dissertation uses archival material and unrestricted access to Sung's own diaries not only to reconstruct the transformations within Sung's ministry, but also to make new dimensions of his work accessible. Particular attention is given to class, women, and divine healing. Sung's revivals appealed to the xiaoshimin, or China's petty urbanites, who sought a modern spirituality that befit their urban lives, yet wanted a religious system that addressed their traditional concerns. Women appeared at Sung's revivals in disproportionate numbers, because in China and Southeast Asia revivalism and modernity fueled one another, and women could use that combustible mix to cast new places for themselves in local societies--even if it meant challenging Sung's own perception of women. Sung's practice of healing, derived from the holiness movement, temporarily challenged China's medical pluralism, before eventually becoming part of it. Analysis of Sung's ministry suggests that revivalism was a powerful tool for personal and social revitalization. Through it, Sung not only rebuilt his own life and ministry, but he also used revivalism to recreate a distinctively Chinese spirituality, though now Christianized and expressed in ways appropriate to China and Southeast Asia's modernizing cities.

This study examines the modern history of the Hui to understand how China, a multiethnic empire-turned-nation-state, has shaped and been shaped by its many “others,” particularly its ethnic and religious minorities. The Hui, as millions of Chinese-speaking Muslims scattered throughout China are known, are unique among the People’s Republic of China’s 55 officially recognized minorities in sharing nothing in common other than a religious identity, Islam. Moreover, unlike Tibetans and Mongolians in the PRC and many minorities in other post-imperial states, the Hui inherited no system of representation from the dynastic era. This lack of political institutionalization through the Qing reign should draw attention to what remains an underexamined period in Hui history—from the fall of the Qing to the founding of the PRC in 1949—and an unexamined question—How did the Hui become a nation? Focused on the large, inland province of Henan, Hui Nation tells this story. I show that Hui nationhood was not simply an elaboration of Communist ethnic policy but rather the consequence of a bottom-up social movement. Incorporating cultural and organizational change into social history, I further argue that this movement hinged on changes in Huis’ understanding of Islam and in the institutions that connected them to one another in the first half of the twentieth century.

This dissertation explores how the Buddhist texts carved on the cliffs of mountains served their patrons’ religious and cultural goals. During the Northern Qi period (550-577 CE), these carved Buddhist sutra texts and Buddha names were prevalent, and were carved directly onto the surfaces of numerous mountains in southwestern Shandong Province. The special focus of this study is on the Buddhist engravings at Mt. Hongding in Dongping, and at Mt. Tie in Zoucheng. Created in approximately 553-564 CE, the carvings at Mt. Hongding stand as the terminus a quo of the history of Buddhist sutras carved into the rocks of the Shandong mountains. The Buddhist carvings at Mt. Hongding served monastic goals. The monk patrons, Seng’an Daoyi, Fahong, and others created the carvings as an integral part of their Buddhist meditation practices. The carvings at Mt. Tie paint a very different picture. At Mt. Tie, a colossal Buddhist sculpture-style carving was created in 579 CE. Sponsored by several Han Chinese patrons, the carving was designed in the form of a gigantic Chinese traditional stele. This study suggests that several Han Chinese local elites proudly displayed their Han Chinese linage by using the gigantic stele form of Buddhist text carving as a means to proclaim Han Chinese cultural and artistic magnificence. To achieve these non-religious goals, they appropriated rhetorical devices often used by the Han elite, such as the stele form, written statements about the excellence of the calligraphy used, and discourse on calligraphy connoisseurship.

Dissertation

abstract: Wu Yun (d. 778) was prominent poet at the Tang court. His biography of the Daoist ritualist Lu Xiujing (406-77) can be read on several levels. It functions as a source of information on Lu's life and works, but a reading focused on this alone is insufficient. Conventions of Chinese biography dictate the text is read not just with an eye towards who Lu "really was," but also how he functions as a character fashioned by an author for certain purposes. With this in mind, the reader can learn not just about Lu, but about the audience of the text and the aims of its author. Lu functioned as a model for later Daoist masters and as an exhortation to proper conduct towards them on the part of rulers and elites. Finally, with reference to the work of Michel Foucault and scholars of collective memory, this work can be read as a window onto the world of discourse in early medieval China.
Dissertation/Thesis
M.A. Religious Studies 2012

吳昶興.
論文(哲學博士)--香港中文大學, 2001.
參考文獻 (p. 191-245)
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Wu Changxing.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001.
Can kao wen xian (p. 191-245)
Zhong Ying wen zhai yao.

黃春艷.
"2013年9月".
"2013 nian 9 yue".
Thesis (Ph.D.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 180-196).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract in Chinese and English.
Huang Chunyan.

By reconstructing the interaction between the indigenous people and the Chinese state over a long period of time from the Tang dynasty to the Qing, this thesis argues that the anomaly of indigenous contact with the state in the southwest, unlike the Pearl River delta or even Fujian, is the very long duration of contact and the persistent representation of the indigenous as part of the dominant (Han) tradition, despite the Han claim to superiority.
In my visits to Gaozhou, Leizhou and Hainan, I was attracted by the interesting phenomenon that Madam Xian (Xian Furen) or the God of Thunder (Lei shen) is worshiped not only as a deity, but also as an ancestor. The deities had been blended in with the ancestor because in the late imperial period, local people had changed the foci of their territorial worship as they became become part of the Chinese polity.
This paper draws on a variety of sources---including official documents, the images of the subjection of the natives, the temples, and the performance of ritual and so on---to voice the indigenous point of view. It goes into the history of Hainan, Leizhou and Gaozhou to relate changing religious practices with social changes and the contact between the indigenous and the state. It also relates history to ritual practices as they are currently observed. By bringing together published historical sources, steles and documents found in the field and current observations of ritual practices, this thesis shows that the imperial tradition was made up of many different strands.
賀喜.
論文(哲學博士)--香港中文大學, 2007.
參考文獻(p. 261-276).
Adviser: David Faure.
Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0714.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007.
Can kao wen xian (p. 261-276).
He Xi.

Chow Wai-yin.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leave [243]-259).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts in English and Chinese.

本論文旨在通過以合一運動視角詮釋香港基督教史，輔以八十年代香港教會使命諮詢會議之個案，分析香港基督教在建構香港身份認同過程的參與與貢獻，以說明香港基督教為香港社會的重要成員，香港基督教史研究亦為幫助我們了解香港歷史不可忽視的重要領域。
本研究說明基督教與香港社會、政治、經濟及地理等因素的互相摩擦與接觸，使基督教在香港歷史發展上，進入一個既交錯又融匯的混雜局面，並期望通過歷史研究，發掘普世教會合一運動的基督教傳統與本土香港基督教相遇的過程，從而綜述其中的變化與香港基督教教會本土化的獨特經驗。
本文以八十年代香港教會使命諮詢會議為個案進行研究。該個案承繼了香港社會及教會在六、七十年代的種種發展，又延伸了香港社會及教會在九十年代甚至二十一世紀的各項討論，實有承先啟後的重要作用。並且，該個案其中的歷史變化及特點，均深刻地反映了香港對國際社會與中國的回應，饒有研究價值。二十世紀八十年代，香港社會急劇轉變。1984年中英聯合聲明草簽，九七主權轉移問題隨即成為香港人的核心討論。香港人心主權誰屬還是一個不確定的疑問。 八十年代的香港，無論在政治、經濟以及社會等方面，都進入空前特殊的時代。本研究即以香港基督教協進會所主辦的八十年代香港教會使命諮詢會議作為一個瞭解八十年代初香港教會的窗口。
在1980年11月17-20日，約有120位教會代表參加「八十年代香港教會使命諮詢會議」，除了會員教會和機構派員參加外，還有天主教及福音派教會和團體的代表參與，顯示該會議促進合一的努力和特性。各工作小組就每一項宣教議程進行商討及思考，然後提出建議，以供各教會參考之用。五項議程為向低薪市民傳福音、向學生傳福音、對國內基督徒關懷、對公共政策釐訂的參予及對市民心態的影響。由於1984年中英聯合聲明簽署，九七問題的迫近，協進會突破十年一次舉行香港教會諮詢會議的常規，提前在該會三十二週年的紀念日，即1986年1月19至22日舉行「八十年代中期香港教會使命諮詢會議」，不單視為八十年代諮詢會議的延續和檢討，更是對九七問題的急切回應，可見諮詢會議為香港教會和香港社會、政治、經濟合一的媒介之一。通過以上的會議，我們從香港教會普世合一運動的高峰、福音派和主流派的合作和了解、與殖民政府和中國關係的改變，以及教會對公共事務的實際參與等方面，來刻畫八十年代初香港教會與社會的面貌，從而說明教會普世運動在香港發展的獨特性，以及香港在回應國際與中國之際的本土社會變化。
最後，本研究從殖民、中國人、基督徒以及香港人等四個身份，說明香港基督教在建構香港身份認同過程中的角色與意義，以論證香港基督教在香港社會為不可或缺的部份，而香港基督教歷史研究亦是香港研究中不容忽視的部份。
The thesis of my research is to articulate the crucial role of Christianity in the development of Hong Kong society through the reinterpretation of the history of Hong Kong Christianity in the ecumenical perspective.
Hong Kong church is an impetus for the sustainable development of Hong Kong society. The guiding principles of the ecumenical theology are one of the facilitators for the church to react with the political, economic and social development of Hong Kong. In my research, I will scrutinize the special ecumenical way of thinking. From that knowledge and sense of right and wrong, the church accelerated a lot of critical and significant decisions all the way through the history of Hong Kong. Prominently, it is a brand new perspective to study the role of church in Hong Kong history. There is no other work had been done on the history of Hong Kong Christianity in the ecumenical perspective. I aspire that we could gain a lot of new knowledge and ideas from this ecumenical perspective.
My research will examine the history of Hong Kong in the eighties in particular. Hong Kong went through drastic changes in the period. Politically, we faced the issue of sovereignty handover. Economically, we met the gigantic development in the property and stock market. Socially, we encountered extreme disparity between the rich and the poor. We are in the kairos (decisive moment of our time) of the history. The Hong Kong Christian Council had launched series of seminars and conferences throughout the eighties. The most influential conference is the mission consultation conference of the church in Hong Kong in the eighties. My research will examine this conference deeply and analyze the relationship between the church and the development of Hong Kong. I endeavor to give the reader a point of view of this rich and condense Hong Kong history in the eighties.
Nowadays, Hong Kong is in the very moment after the return to China. We are still searching for Hong Kong identity. We are still struggling for the better and more suitable way of living politically, economically and socially. Our history is our power. History is a mirror serving as an insight for us to measure our future. My research is intent to shine the Hong Kong history in an alternative perspective. I believe that we will lost in reflection from our heritage and empower for our future.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
湯泳詩.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 137-179).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Tang Yongshi.
摘要 --- p.I
ABSTRACT --- p.III
謝辭 --- p.V
引言 --- p.1
Chapter 一、 --- 研究主旨 --- p.2
Chapter 二、 --- 研究價值 --- p.6
Chapter 第一章 --- 香港基督教史研究述評 --- p.8
Chapter 第一節 --- 香港基督教史研究編年回顧 --- p.9
Chapter 1.1 --- 二十世紀初至中華人民共和國成立 (1900-1949) --- p.9
Chapter 1.2 --- 戰後至九七回歸 (1950-1996) --- p.10
Chapter 1.3 --- 回歸後至2003 (1997-2003) --- p.15
Chapter 第二節 --- 香港基督教史研究議題評論 --- p.20
Chapter 2.1 --- 殖民身份 --- p.20
Chapter 2.2 --- 中國人身份 --- p.21
Chapter 2.3 --- 基督徒身份 --- p.22
Chapter 2.4 --- 香港人身份 --- p.23
Chapter 第三節 --- 小結 --- p.24
Chapter 第二章 --- 從合一運動的視角詮釋基督教史 --- p.25
Chapter 第一節 --- 印度個案 --- p.25
Chapter 第二節 --- 非洲個案 --- p.27
Chapter 第三節 --- 美國個案 --- p.32
Chapter 第四節 --- 回應 --- p.37
合一運動之體現普世教會協會歷史 (1948至2006) --- p.44
Chapter 第一節 --- 合一運動沿革 --- p.44
Chapter 1.1 --- 教會分裂 --- p.45
Chapter 1.2 --- 宣教 --- p.45
Chapter 1.3 --- 信仰與教制 --- p.46
Chapter 1.4 --- 生命與工作 --- p.46
Chapter 1.5 --- 教會合一 --- p.46
Chapter 1.6 --- 合一運動在中國 --- p.47
Chapter 第二節 --- 普世教會協會歷年大會 --- p.48
Chapter 2.1 --- 亞姆斯特丹大會(AMSTERDAM 1948) --- p.49
Chapter 2.2 --- 伊雲斯頓大會(EVANSTON 1954) --- p.50
Chapter 2.3 --- 新德里大會(NEW DELHI 1961) --- p.51
Chapter 2.4 --- 烏普薩拉大會 (UPPSALA 1968) --- p.52
Chapter 2.5 --- 奈洛比大會 (NAIROBI 1975) --- p.53
Chapter 2.6 --- 溫哥華大會(VANCOUVER 1983) --- p.54
Chapter 2.7 --- 坎培拉大會(CANBERRA 1991) --- p.55
Chapter 2.8 --- 哈拉雷大會(HARARE 1998) --- p.55
Chapter 2.9 --- 波爾圖大會(PORTO ALEGRE 2006) --- p.55
Chapter 第四章 --- 合一運動在香港 香港基督教協進會歷史 (1954至2005) --- p.57
Chapter 第一節 --- 奠基階段(1954年-1977年) --- p.61
Chapter 1.1 --- 普世教會合一運動 --- p.61
Chapter 1.2 --- 香港教會合一運動 --- p.63
Chapter 1.3 --- 基督教公民運動 --- p.68
Chapter 1.4 --- 救濟賬災活動 --- p.69
Chapter 第二節 --- 興盛階段(1978年-1988年) --- p.71
Chapter 2.1 --- 監察公共政策及關注低下階層 --- p.72
Chapter 2.2 --- 重建與國內教會關係 --- p.75
Chapter 2.3 --- 香港教會使命神學反省 --- p.76
Chapter 2.4 --- 其他運動 --- p.78
Chapter 第三節 --- 摸索階段(1989年至2005年) --- p.80
Chapter 3.1 --- 普世教會合一運動 --- p.81
Chapter 3.2 --- 香港教會合一運動 --- p.83
Chapter 3.3 --- 面對九七問題 --- p.86
Chapter 3.4 --- 與國內教會關係 --- p.89
Chapter 3.5 --- 救濟慈惠工作 --- p.91
Chapter 第五章 --- 八十年代初香港教會的契機 --- p.93
以香港教會使命諮詢會議為個案 --- p.93
Chapter 第一節 --- 歷屆香港教會使命諮詢會議簡述 --- p.94
Chapter 1.1 --- 七十年代香港教會的使命 ── 路向與計劃諮商會議 --- p.94
Chapter 1.2 --- 八十年代香港教會使命諮詢會議 --- p.96
Chapter 1.3 --- 八十年代中期香港教會使命諮詢會議 --- p.96
Chapter 1.4 --- 九十年代香港教會使命諮詢會議 --- p.97
Chapter 1.5 --- 九十年代香港教會使命中期諮詢會議 --- p.98
Chapter 1.6 --- 廿一世紀香港教會使命諮詢會議 --- p.99
Chapter 第二節 --- 八十年代香港教會使命諮詢會議 --- p.101
Chapter 2.1 --- 香港教會使命研討會 --- p.101
Chapter 2.2 --- 八十年代香港教會使命諮詢會議會議詳情 --- p.103
Chapter 2.3 --- 八十年代中期香港教會使命諮詢會議 --- p.112
Chapter 第三節 --- 八十年代初的香港教會 --- p.114
Chapter 3.1 --- 香港教會普世合一運動的高峰 --- p.114
Chapter 3.2 --- 福音派和主流派的合作和了解 --- p.115
Chapter 3.3 --- 與殖民地政府和中國關係的改變 --- p.116
Chapter 3.4 --- 教會對公共事務的實際參與 --- p.117
Chapter 第四節 --- 小結 --- p.118
Chapter 第六章 --- 身份的尋索 ── 以合一運動視角詮釋香港基督教歷史的意義 --- p.119
Chapter 第一節 --- 殖民身份 --- p.121
Chapter 第二章 --- 中國人身份 --- p.123
Chapter 第三節 --- 基督徒身份 --- p.126
Chapter 第四節 --- 香港人身份 --- p.129
Chapter 第五節 --- 小結 --- p.131
總結 --- p.133
徵引書目 --- p.137

Despite of the historical significance of Six Dynasties (220--589)---a turbulent time between Han and Tang Dynasty---research on jades of the period remains a neglected overlooked topic. Short of systematic studies, our understanding of the functional change of jades from religious rituals to daily life and decoration is greatly lacking. The current thesis studies jades excavated from tombs and collected in museums, by identifying their dates, characteristics, and styles through comparison and stylistic analysis, and discusses the use of jades through three centuries of change.
The thesis begins with an introduction of important jade finds from 1949 to 2009, followed by three chapters (chapter 2--4) illustrating the jade culture of the Six Dynasties. Chapter 2 is a case study of a jade pendant set. This examination provides important implications on the stylistic origin and changes of jades in the Six Dynasties. Chapter 3 explores the cause of functional differences in jades produced and used by Chinese and non-Chinese people and their influences on Tang Dynasty jades. Chapter 4 discusses ingestion of jade as a religious quest for immortality under the impact of Daoism. The final chapter concludes the thesis with an investigation into the scarcity of jades from this period to define the significance of Six Dynasties jades in the broader history of Chinese jades.
褚馨.
Adviser: Jenny F. So.
Source: Dissertation Abstracts International, Volume: 72-04, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 192-206).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Chu Xin.

1Lothar von Falkenhausen, Chinese Society in the Age of Confucius (1000-250 BC): The Archaeological Evidence (Los Angeles: Cotsen Institute of Archaeology, University of California, 2006).
Furthermore, differentiation of jades used among different social classes is also considered throughout these discussions. Finally, this research concludes with the discussion of the discourse of the existence of regional differences of jade from the Eastern Zhou period; the outcome of the "Restructuring" and the characteristics of jade excavated from the Tomb of Marquis Yi of Zeng. This research is the only in-depth study of the Marquis Yi's jades known to date and should fill a major gap thirty years after their excavation.
Lothar von Falkenhausen proposed that a political movement occurred around 600 B.C., which resembled the Late Western Zhou Ritual Reform (circa 850 B.C.). He entitled this movement "the Middle Springs and Autumns Ritual Restructuring." 1 This "Restructuring" was advocated by a group of rulers of local polities who wished to strengthen their newly established kingdoms and reinstate social order through the restoration of religious and ritual ceremonies of the Western Zhou period. The "Restructuring" was characterized by a shift of social hierarchy and a change in religious content which had significant impact on people's lives in Eastern Zhou society. The main intention of this research is to find out the characteristics of jades from the Eastern Zhou Period and their relationship with the "Restructuring".
The focus and starting point of this study is a group of jades excavated from the tomb of the Marquis Yi of Zeng (died 430 BC). This undisturbed tomb yielded nearly three hundreds pieces of jade; they were well preserved and were highly representative for their remarkable quality and workmanship.
The third section will look at the issues surrounding the use and understanding of archaic jades during this period. The "Restructuring" advocated the restoration of religious cult and ritual of Late Western Zhou period, which lead to the employment of archaic jade and motifs borrowed from bronzes as potent political symbol and legitimacy. The fourth section discusses the ways in which the emergence of new religious ideologies affected the manufacturing of jades for burial. The belief of the afterworld and the existence of soul affected the production of burial jades in terms of functions, form and style. These burial jades show that the religious transformation of the Qin and Han Dynasty was, in fact, originated during the Warring States Period.
This investigation proceeds from four major perspectives. The first section studies how the set of sumptuary rules in the ceremonial system established after the "Western Zhou Ritual Reform" have been restored by the ruling class after the "Restructuring". This research has revealed that a new ceremonial system has been established after the "Restructuring" to justify users' political and social status. The second section examines the changing roles of jade in everyday contexts after the "Restructuring", from the perspectives of its value, function, and significance in society. The research has shown that although the feudal system has collapsed gradually with rapid social mobilization, jades were mostly confined to the upper class during the entire Eastern Zhou period. Their marvelous craftsmanship and enormous size were used to display users' political power, extraordinary taste and wealth.
邱嘉汶.
Adviser: Jenny F. So.
Source: Dissertation Abstracts International, Volume: 72-01, Section: A, page: .
Thesis (doctoral)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 255-315).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Qiu Jiawen.

Ng, Ka Chai.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2007.
Includes bibliographical references (leaves 199-216).
Abstracts in English and Chinese.
Abstract --- p.i-iii
Acknowledgements --- p.iv-v
List of Plates --- p.vii
List of Examples --- p.viii-x
List of Tables --- p.xi
List of Abbreviations --- p.xii-xvi
Chapter Chapter One --- "Introduction: Mission, Liturgy, Music, and the Study of Catholic Church in China" --- p.1-14
Chapter Chapter Two --- Overview of the History of Chinese Catholic Church: Evangelization and Indigenization --- p.15-28
Chapter Chapter Three --- Catholic Liturgy and Music in China: Between Orthodoxy and Participation --- p.29-57
Chapter Chapter Four --- "Vincent Lebbe's Experiences, and the Formation of his Ideas towards Liturgy, Music and Monasticism" --- p.58-75
Chapter Chapter Five --- "The Chant Books of Lebbe: Sources, Structures and Liturgical Practices" --- p.76-110
Chapter Chapter Six --- Stylistic Features of Lebbe's Arrangements of Gregorian Chant for Chinese Language --- p.111-154
Chapter Chapter Seven --- Conclusion: Receptions and Cultural Representation of Vincent Lebbe's Chinese Gregorian Chant --- p.155-170
Appendices
Notes to the Appendices --- p.171
Appendix A - Contents of Lebbe's Chant Book for the Divine Office --- p.172-192
Appendix B - Contents of Lebbe's Chant Book for Benediction --- p.193-195
Appendix C - Contents of Lebbe's Chant Book for the Mass --- p.196-198
Bibliography --- p.199-216

陶飛亞 = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya.
論文(哲學博士)--香港中文大學, 2001.
參考文獻 (p. 276-290)
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Tao Feiya = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001.
Can kao wen xian (p. 276-290)
Zhong Ying wen zhai yao.

Research materials will be drawn from four sources: various local historical resources, epigraphies, Daoist canon and popular literature like Tang strange writings. The project will make full use of epigraphies of local Daoist monasteries in the area of Chuzhou and local gazetteers of Zhejiang Province which inform historical development of the Ye Fashan cult in the region.
This study begins with the attempts to reconstruct the history of Palace Chapel Daoist Priest Ye Fashan and his Daoist family through analyzing the epigraphies of Ye's father, grandfather and himself. Before he died, Ye donated his houses as Daoist monasteries, which earned the clan's social reputation in the local society of Chuzhou, as well as for his offspring and local Daoist priests in the monasteries. Between the late Tang and the Song period, Ye was later worshiped as both the ancestor and local deity by the Ye clan. Local people even built ancestral temple in the Daoist monastery. Furthermore, Ye also received ample worships in many Daoist monasteries across the Chuzhou region because of his typical cultural hero activities such as making rains and controlling drought.
This thesis endeavors to explore the development of the local cult of Daoist priest Ye Fashan from the Tang Dynasty until the Song Dynasty. It aims at tracing the cult's historical and religious background within an academic context, which emphasizes studying history of Daoism and Daoist immortals in local society.
Ye Fa-shan is revered as a Daoist deity in many hagiographical sources found in the Daoist canon. The image of Ye in the Daoist hagiography is deeply influenced by strange writings and novels flourished in Tang, which emphasize the esoteric activities and thaumaturgy of Ye. His image as a Ritual Master in such narratives actually reflects the religious memory of the Tang people. Ye's esoteric image was further re-figured by new schools of Daoist ritual in the Song period. Ye was believed to be an important initiator of the Fu and Fa which were Daoist techniques to summon spirits and exorcise evils. In this thesis, the purpose of a biographical study of Ye Fashan is to acquire an archeological understanding of a Daoist cult between the Tang and the Song periods. Through an in-depth understanding of the popular literature and Daoist canon, the dissertation will try to reconstruct Ye's multiple images in local imagination and Daoist sources.
吳真.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 203-218).
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0608.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 203-218).
Wu Zhen.

Tan, Xilin.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 124-127).
Abstracts in English and Chinese ; includes Chinese.
Chapter Chapter 1: --- Introduction --- p.1
Controversies over the Ghost City --- p.1
Fengdu --- p.2
The Ghost City and Popular Religion --- p.3
The Three Gorges Reservoir and the Relocation --- p.8
Developing Tourism --- p.9
Popular Religion in China --- p.13
Revival of Popular Religion --- p.13
Legitimatization of Popular Religion --- p.15
Organization of the thesis --- p.17
Chapter Chapter 2: --- The Landscape of Fengdu --- p.20
Landscape of Fengdu County --- p.20
The Reservoir Area in Chongqing --- p.20
Population --- p.23
Influence of the Dam --- p.25
Fengdu Religious Landscape --- p.30
The Ghost City after the 1980s --- p.33
The Divine Palace: A Modern Amusement Park --- p.48
Chapter Chapter 3: --- Legitimating the Ghost City --- p.51
The Ghost City in Dispute --- p.51
The Ambiguous Use of Wenhua --- p.52
“The Culture of the Ghost City´ح --- p.54
Promoting Righteousness --- p.56
New Symbols of Fengdu: from Ghost to Divinity --- p.60
Promoting the Ghost City --- p.63
Another Version of Local Culture --- p.65
Conclusion --- p.67
Chapter Chapter 4: --- Fengdu Temple Festival 2009 --- p.70
Fengdu Incense Festival in the Past --- p.70
Festival Origins and the Incense Festival Before 1949 --- p.70
Names and Organization --- p.73
The Fengdu Temple Festival in 2009 --- p.75
The Parade: Memories of Fengdu --- p.77
Emperor of the Netherworld and His Wedding --- p.78
Fengdu in History and the New Cultural Symbolism --- p.80
People's Participation --- p.80
Conclusion --- p.84
Chapter Chapter 5: --- People's Religious Life in Current Fengdu --- p.87
Tourism and Its Influence --- p.87
Tour Guides --- p.87
Communal Temples --- p.96
The Wantian Shrine --- p.101
Why do local people go to the Ghost City? --- p.102
Spirit Mediums --- p.107
Grandma Long --- p.108
Water Bowl Augur --- p.109
A Physiognomist --- p.110
Conclusion --- p.111
Chapter Chapter 6: --- Conclusion --- p.113
A Rise of Superstition? --- p.113
In the Name of Development --- p.115
Promoting Tourism as a Means to Vitalize the County's Economy --- p.116
The Wenhua of the Ghost City --- p.117
The Culture of the Ghost City --- p.118
The Lost Ghost --- p.118
Popular Religious Practices in Daily Life --- p.119
Alternative Interpretations of the Ghost City --- p.119
Local Pilgrim --- p.121
Bibliography --- p.124

Mid-Ming times witnessed the rise of Neo-Confucianized merchants in Huizhou. The combined effort of Cheng surnamed merchants and the prestigious scholar-official Cheng Minzheng revived the trend of lineage construction in a recognizable pattern. First, the branch Shi Zhong temples were made to be used as ancestral halls of the Chengs. Then, multi-volume genealogies of enlarged kinships were compiled to form conglomerated lineages. The climax of this lineage-building process was the publication of the Conglomerated Lineage of the Chengs of Huizhou (Xin'an Chengshi tongzong shipu) compiled by Cheng Minzheng in 1482. This work created a constructed lineage but also realized a long cherished social ideal of the Confucian scholar. The local merchants were enthusiastic about such lineage-building activities, because the lineage itself facilitated their commercial enterprises and the building of it lessened the social tension brought about by their pursuit of profit.
The founding of the Ming dynasty influenced Huizhou in two ways. First, powerful families rising from Yuan times were weakened during the Hongwu and Yongle reigns. Consequently, Neo-Confucian social practices local elites supported such as lineage construction became inactive. Second, the Ming pursued a state policy of regulating local cults. Of the many local gods in Huizhou, only Wang Hua and Cheng Lingxi became legitimate gods recognized by the state. As a result, the Shi Zhong (everlasting loyalty) Temple worshiping Cheng Lingxi became an official temple in Huizhou. In time, branch Shi Zhong temples appeared in many areas in Huizhou and nearby regions.
The Mongolian conquest of China saw new social mobility in Huizhou. A group of new power holders arose because of the new regime's recruitment policy, which emphasized the appointee's class background and ability to collect taxes. The suspension of civil examinations in early Yuan times drove a large number of Confucian office-aspirants to become teachers in rural schools. These literati, however, helped spread Neo-Confucianism more widely than before. By late Yuan times, the new power holders in Huizhou also absorbed Neo-Confucianism and put it into practice in the construction of lineage halls and in the compilation of genealogies. Neo-Confucianism became socialized.
The study analyzes the various elements that made the Cheng lineage and defines these elements in the historical context of Huizhou from the Southern Song to the mid-Ming. Crucial elements include the rise of Cheng Lingxi, a famous warlord in sixth century. Cheng Lingxi was rewarded an official title by the Southern Song dynasty for which he became an authoritative god in early Ming times. Huizhou prefecture assumed increasing importance in Southern Song times because of its proximity to the capital at Lin'an. It became a communication hub for metropolitan Lin'an and the inland areas. Local government in Huizhou was strengthened and elites there entered the political center through civil examinations. Zhu Xi and his version of Neo-Confucianism were also well received there in late Southern Song times when both became orthodox.
This dissertation studies the construction process of the conglomerate lineage of the Chengs in Huizhou prefecture in mid-Ming China. This organization used the rule of decent-line to unite the families bearing the surname of Cheng and maintained the unity by means of genealogies and ancestral halls. The emergence of the conglomerated Cheng lineage bespeaks the emergence of a Neo-Confucian order jointly built by literati-officials and rising merchants in mid-Ming Huizhou.
章毅.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 232-241).
Adviser: Hung-lam Chu.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0687.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 232-241).
Zhang Yi.

學界一致肯定近代上海紳商居士在中國佛教現代化轉型過程中發揮了巨大的作用，對此的研究卻明顯不足，不但與紳商居士的歷史重要性極不相稱，也正因缺乏具體研究而導致對該群體的特徵描述並不準確，繼而對近代佛教的樣貌還原亦有所失真。本文試圖通過研究王一亭同時兼具紳商與佛教徒雙重身份的典型個案，探討上海紳商居士的宗教生活與近代佛教轉型之間的互動與糾葛，進而填補近代紳商居士研究領域的空白，並對既有佛教現代化轉型研究進行一定的補充和修正。
本文在參考一般近代佛教研究常論及的教內著述和報刊文獻基礎上，還以大量的王一亭書畫作品、教外報刊、方誌檔案和其他散見資料為一手史料。通過運用史料學、文獻分析和圖像學研究等方法，並結合布迪厄的社會實踐理論，全文共分四章全面考察王一亭的宗教信仰與佛教實踐。第一章主要梳理王一亭躋身紳商界後進入佛教場域的詳細歷程，及其平日對傳統佛教活動的參與情況。第二章聚焦建制化佛教場域，通過對比僧寺叢林等傳統佛教組織，探討王一亭與其他上海紳商居士創辦、參與各類新型佛教組織時對佛教再生產的影響、及其對佛教內部權力關係的重構。第三章基於藝術場域，論述王一亭將宗教信仰帶入藝術創作和交往活動時憑藉藝術和社會資本兌換、積累佛教文化和經濟資本的情形，及其以此進行社會慈善活動、獲得象徵資本的經過。第四章關注慈善場域中王一亭等上海紳商居士在居士慈善組織中對扶乩、佛教和慈善資源的融攝，考察紳商居士慈善的特點、以及由此為制度化佛教發展帶來之資本和權力關係的變化。
王一亭的個案和相關活動中其他上海紳商居士的參與反映出近代佛教轉型呈現出以下特徵：其一，上海紳商居士創辦出新型居士組織，其根本特色和成功原因在於對傳統寺院經濟模式的傳承與創新；其二，社會慈善活動成為佛教發展的關鍵，而上海紳商居士發起之居士慈善不但給佛教帶來更多理性化的資本與運作，亦使佛教慈善出現扶乩化的傾向；其三，近代佛教的領導權力逐漸由高僧部份轉向紳商名流居士，而這種轉向既有傳統寺院經濟、文化資本削弱的原因，又與這批名流居士自身紳商權力的擴張密切關聯。
Despite their significant role in the history of modern Chinese Buddhism, focused study on the Shanghai’s lay Buddhist business elites is insufficient for a full understanding on them. This thesis is a case study of a representative Shanghai’s lay Buddhist business elite called Wang Yiting（1867~1938）. We aim at analyzing his religious practices and his involvement in the modernization of Chinese Buddhism in Shanghai. Making use of first-hand resources including local chronicles, archives, Wang’s artworks and his non-Buddhist writings, this thesis applies the methodology of iconography and the theory on social practice of Pierre Bourdieu to analyze the religious practices of Wang Yiting and his reproduction and representation of modern Chinese Buddhism.
Chapter one traces the experience of Wang’s taking refuge in Buddhism and his daily Buddhist practices. Chapter two discusses the lay Buddhist movement led by Wang and his friends and compares it with traditional monastic organizations. Chapter three analyzes Wang’s religious beliefs as revealed in his art works. We also study how Wang has utilized Buddhist art for charity work and education of the mass. Chapter four studies the Association of Chinese Philanthropy of Aiding Life in Shanghai. We will study how the popular practices of spirit writing and of the Jigong cult was introduced into the Buddhism by Wang Yiting.
Through the case study of Wang we intend to show (1) how the Shanghai Buddhist lay merchants had successfully transformed the traditional monastic economy, (2) how they had integrated the popular practice of spirit writing and charity work into modern Buddhism, and finally (3) how the leadership of modern Buddhism has transferred from eminent monks to these lay Buddhist merchants.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
張佳.
Thesis submitted: December 2014.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 248-263).
Abstracts also in Chinese.
Zhang Jia.

Ng Chin Pang.
Thesis (M.Div.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leaves 85-91).
Abstracts in English and Chinese.
Acknowledgments --- p.i
Abstract --- p.iii
Chapter Chapter1 --- Introduction --- p.1
Chapter Chapter2 --- Theories on Sex and the Emergence of Sexual Identity --- p.4
Chapter 2.1 --- "Origins and Development on the Concept of Sex in the ""Western"" World"
Chapter 2.1.1 --- Augustine's Notion on Sexual Desire
Chapter 2.1.2 --- Protestant Theology of Sex
Chapter 2.1.3 --- "Emergence of ""Western"" Sexual Identity"
Chapter 2.2 --- The Concept of Sexual Desire in China
Chapter 2.2.1 --- The Discourse of Sexual Desire in Late Imperial China
Chapter 2.2.2 --- Transformation of Sexual Identity in Modern China: Male Homosexuality as the Verdict
Chapter Chapter3 --- Queer Theory- a Post-colonial Perspective --- p.38
Chapter 3.1 --- Postcolonial Theory as a source of Theology Discourse
Chapter 3.1.1 --- From Colonialism to Post-colonialism
Chapter 3.1.2 --- Building a Hybridized Sexual Ethics
Chapter 3.2 --- Queer Theory as a Source of Theology Discourse
Chapter 3.2.1 --- Queer Theory and Queer Politics
Chapter 3.2.2 --- Queering the Socially Constructed Sexual Identities
Chapter Chapter4 --- A Post-colonial Sexual Theology --- p.59
Chapter 4.1 --- The Modes of Discourse
Chapter 4.1.1 --- Transgressive Metaphors
Chapter 4.1.2 --- Hybrid Sexual Theologies
Chapter 4.2 --- A New Framework about Sexual Desire
Chapter 4.2.1 --- Building our Relations in Erotic Desire
Chapter 4.2.2 --- Beyond Sexuality and Spirituality Dichotomy
Chapter 4.3 --- Conclusion: Building an Inclusive Community
Bibliography --- p.85

張澤珣.
論文(哲學博士)--香港中文大學, 2003.
參考文獻 (p. 171-179).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zhang Zexun.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (p. 171-179).

Based on the ample fieldwork studies, this thesis argues that the landscape of local religion changes simultaneously with the change of Chinese local society. And it is local religion, which was easily to be overlooked, that reflects the lifestyle and organizational style of ordinary Chinese people, and influences their logic of behavior.
By describing the above dimensions of local religion, this thesis explores the roles of local religion played in the construction of social order and its operational mechanism. It argues that the reason why Chinese local religion is able to revive after several political movements against it, and even survive nowadays in the process of modernization and urbanization, lies mainly in its flexibility. The cases involved in this thesis, for example, the transformation between temple and lineage hall, the different images of the same local deity according to different phases and groups of people, the alliance of religious ritual specialists in the name of 'performance group of art' and 'performance group of magic', etc., all together show the flexibility of local religion. And such flexibility allows local religion to offer various kinds of flexible self-organizational models to local society, according to different social needs.
This thesis discusses local religion at Hejie, Guangxi, during the period between 1858 and 2009, drawing on a variety of sources, including gazetteers, official documents, stele inscriptions, writing collections of local literati, oral historical materials, ritual performances, observations of temple festivals, etc. It concerns with multiple dimensions regarding with the landscape of local religion at Hejie, such as the organization of religious institutions, the construction of local deities, unities and diversities in temple festivals, ritual specialists (both Taoists and Mediums) and their contemporary alliance, etc.
劉泳斯.
Adviser: Wai Lun Tam.
Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 195-202).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Liu Yongsi.

湘中梅山地區至今存在巫師、神明與祖先疊合祭祀的現象。地方上的各個村莊或院落普遍祭拜「家主」的木雕神像，這些「家主」的姓名、木雕的形式、傳說的故事各異，但就整個梅山地區而言，「家主」又有著共通的特點--他們都身兼巫師、神明與祖先。這跟粤西亦神亦祖、珠江三角洲及莆田地區神明與祖先明顯分開祭祀的現象很不一樣。我們該怎樣從歷史的角度來解讀梅山的「家主」祭祀傳統？本文冀通過史料的分析、科儀的解讀、地方文獻材料的耙梳以及田野調查的運用，探討不同的禮儀傳統如何形塑當地的「文化傳統」與「生活空間」。
唐宋時期，佛教在梅山地區上有很大的影響力。北宋政府「開梅山」時，需要借助佛教的影響力使政權順利進入地方社會。「梅山」一詞不僅作為地理標籤，更成為山地人群與鬼神信仰的泛稱。元明時期，土地的開發提供了法術展演的場地，道教閭山派與本土的祭祀傳統融合，深刻地影響地方祭祀。元末明初，王朝國家在梅山地區建立社會秩序的辦法，是通過承認地方豪強勢力的合法性，換取他們支持政府的管治。然此一作法及其影響隨著明中葉政府加強稅收而有所改變。明清時期，世家大族往往以寺庵守墓護山，這傳統一直延續到清末。在此同時，城隍信仰作為王朝國家的象徵，最遲在明中葉進入地方社會，這套祭祀傳統的推廣有賴正一派道教的傳播。以理學為核心的王朝禮儀開始在地方社會推行，主要依靠一群有科舉功名的士紳，但士紳的影響相當有限。清初，修建祠堂開始成為社會風尚，建祠以「妥先靈」成了祭祖的另一種辦法。縱上所述，在湘中梅山民間宗教組織的發展中，各種宗教禮儀的傳統在不同時期進入鄉村社會，鄉土的鬼神信仰有機結合，形成本地的社會規範。在這個過程中，宗教成為各集團爭奪正統的戰場，宗教禮儀與信仰也隨之演變。
筆者以為要瞭解形塑地方社會的過程，便不能忽略地方社會整合進入國家的時間，因為國家在不同時期所倡導的意識形態，對於社會整合後所呈現的圖景有重要的影響。同時，我們也不能忽略地方本土固有的傳統，以及聚落環境的制約，禮儀變革與社會重組過程，其發展脈絡在不同的社會生態環境中往往會有所差異。要言之，無論是國家的制度或者是正統的意識形態，都必須跟原有的社會文化傳統、本土的鬼神信仰相結合，才能產生影響，在此一過程中，各種宗教集團與儀式專家有著關鍵而主導的作用。
Being attracted by the special phenomenon that family gods [Jiazhu] are worshiped widely in the local society, during my visits to the Central Region [Xiangzhong] of Hunan, I became interested in how that phenomenon was formed in a historical context. Jiazhu is treated as a member of the same clan with the highest spiritual power, showing its close identification with shamans and territorial gods. This pattern is very different when compared with the merging of ancestor with deity in Hainan and Leizhou, and the separation of ancestor and deity in the Pearl River Delta and the Putian Plain. This thesis thus focuses on how the pattern had evolved. Drawing on a variety of sources, including official documents, local materials, and Taoist ritual texts and so on, it studies the relation between religious practices and social changes that shaped the local “cultural traditions and “living space.
The history of the Central Hunan from the Song to the late Qing can be expressed as a story of the encroachment on territory vis-a-vis competitions among natives, newcomers, Buddhist monks, and Daoist ritual masters. In Tang-Song period, Buddhism had great influence on the local society. During the Northern Song dynasty, the Meishan region, then the frontier of Han China, was forcibly “opened by the imperial government with the assistance of Buddhist monks. Meishan was hereafter not only as a geographical label but also generally identified with the indigenous people and local spirits. In the early Ming period, newcomers used “spiritual power [Fashu] which co-worked with Lüshan Daoist traditions to sanctify their landownership. Applying Fashu became a predominant approach to open up primitive land. This is a significant period when the Meishan tradition and the Lüshan Daoist traditions mixed together. In local belief, both Jazhu and Dizhu were deities of the highest spiritual power. Dizhu was one who opened up primitive land. From the Late Yuan to the early Ming period, the dynasty established the social order by recognizing the interests of the local chiefs. This situation changed when the local government reformed the taxation system in the mid-Ming.
This thesis shows the dynamics of ritual representation of local society from the Song to late Qing period. During the Ming-Qing period, powerful hereditary families used Buddist monasteries to protect ancestral graveyards and the hill cemeteries. This tradition continued to the late-Qing. In addition, the City God, a symbol of the imperial government, was incorporated into the belief system of local society with the spread of the Orthodox Oneness Sect[Zhengyi sect]. The highly educated gentries began to promote state rituals in the locality for reconstructing their own traditions, with limited success. During the mid-Qing, building ancestral halls became a popular trend of housing the ancestral spirits.
This thesis argues that in understanding the shaping of the local society, one should not miss the timing of it being incorporated into the state, since the ideologies sanctioned by the state had a considerable and persistent impact on the integrated society. On the other hand, the persistence of the local and indigenous should not be underplayed. Ritual transformation and social restructuring vary with different social and ecological environments. State institutions and orthodox ideologies cannot work successfully unless they combine with indigenous traditions and deity systems. In such process, various religious groups and ritual masters played a leading role.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
呂永昇.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 231-246).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Lü Yongsheng.
Chapter 第一章 --- 緒論 --- p.1
Chapter 第一節 --- 南中國的移民、宗族、宗教與社區 --- p.1
Chapter 第二節 --- 亦巫亦神亦祖：湘中梅山地區的歷史地理與社會形態 --- p.19
Chapter 第三節 --- 論文架構、研究材料與方法 --- p.23
Chapter 第一部份 --- 進入地方社會的禮儀傳統 --- p.28
Chapter 第二章 --- 傳說與歷史 --- p.29
Chapter 第一節 --- 官與道士：晉文斤成道的傳說 --- p.29
Chapter 第二節 --- 密印寺與唐溈山僧 --- p.32
Chapter 第三節 --- 「梅山十峒獠」及宋初資江流域所奠定的格局 --- p.36
小結 --- p.40
Chapter 第三章 --- 北宋僧侶與資江流域的開發 --- p.42
Chapter 第一節 --- 僧侶與開梅山道 --- p.43
Chapter 第二節 --- 湘中格局的重整與族類的劃分 --- p.55
Chapter 第三節 --- 宋王朝的教化與「梅山」風俗 --- p.60
p.70
Chapter 第四章 --- 國家禮制、移民與戶籍：明代的梅山社會 --- p.72
Chapter 第一節 --- 元末明初土酋的勢力 --- p.73
Chapter 第二節 --- 明代行政、祭祀系統的建立與理學的推行 --- p.87
Chapter 第三節 --- 祖先的故事：譜牒中的移民記憶 --- p.102
小結 --- p.120
Chapter 第二部份 --- 禮儀疊合的地方社會 --- p.122
Chapter 第五章 --- 譜系的內外：清以降的社會建構 --- p.123
Chapter 第一節 --- 冷水江巖口鎮的族群與聚落 --- p.123
Chapter 第二節 --- 「家主」、「地主」與「廟王」的祭祀活動 --- p.135
Chapter 第三節 --- 蘇氏「家主」、「地主」及族人的分衍與定居 --- p.146
Chapter 第四節 --- 尊宗敬祖：從香火堂到祠堂 --- p.166
小結 --- p.176
Chapter 第六章 --- 禮儀的疊合：宋至清末湘中梅山地區宗教形態的演變 --- p.177
Chapter 第一節 --- 瑤人傳說中的祖源地：「梅山」 --- p.177
Chapter 第二節 --- 法術的開發：明代祖先拓殖的傳說 --- p.187
Chapter 第三節 --- 明清佛教與地方家族 --- p.199
Chapter 第四節 --- 王朝的體制與神靈體系的建構 --- p.204
小結 --- p.215
Chapter 第七章 --- 總論：法術的庇佑 --- p.216
附錄 --- p.222
徵引史料及參考書目 --- p.231

Firstly, while the Yao people inhabit in wide geographic regions stretching across Southern China and South East Asia, even overseas, the Paiyao, a branch of the Yao who inhabits only in the Liannan district of the Guangdong province, is unique not only in their geographical inhabitancy but also cultural characteristics.
Secondly, while Yao people's Getang ritual is a wide spread ritual practice with local variations, there has not been any in-depth study on the Getang ritual of the Paiyao people.
The significance of this study are Three-fold.
The thesis aims to study the soundscape of Paiyao ethnic nationality's "Getang Ritual" in Guangdong Province.
Thirdly, with a musicological concern, this thesis approaches its subject from the perspective of "soundscape of the ritual enactment", (Tsao Penyeh 2006: 81) and aspires to reach an understanding of the wider meaning of the Getang ritual among the Paiyao people and their society.
This study consists of the following three processes: (1) Fieldwork to investigate and compile ethnographic texts from both the researcher's observation and insiders' oral narrations and relating to actions in the makings of the ritual soundscape. (2) Analysis of the ritual "sounds", in terms of themselves and their extra-musical factors. (3) Interpretation of the meaning of ritual sounds and their soundscape of Paiyao's Getang ritual within the framework of the belief system that consists of a trinity of sounds and soundscape, ritual enactment and belief.
This thesis has seven chapters, with its theoretical and methodological reverences indebted to ritual studies by Tsao Penyeh (his research of ritual and ritual soundscape of China's belief systems) and Clifford Geertz (his many writings on anthropological theory and methodology, as well as his study of "reinterpretation to other's interpretation").
周凱模.
Adviser: Pen-Yeh (Poon-Yee) Tsao.
Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 2945.
Thesis (doctoral)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (p. 289-317) and indexes.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Zhou Kaimo.

羅明輝 = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.
論文(博士)--香港中文大學, 1998.
參考文獻 (p. 272-275).
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Luo Minghui = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo.
Lun wen (bo shi)--Xianggang Zhong wen da xue, 1998.
Can kao wen xian (p. 272-275).
Zhong Ying wen zhai yao.

Furthermore, the present research is going to indicate that many historians and theologians have failed to take serious the diasporic context when articulating their concepts of traditional Chinese culture and of the Chinese identity. In fact, Xie Fuya, as a diasporic Chinese after 1949, did not define his Chinese identity and the Chinese culture in territorial or political terms. Instead, he shared the viewpoints of those overseas Chinese who were struggling to survive in diasporic contexts. And his diasporic experience and horizon generated a critical understanding of Chinese culture and indigenous theology as well as their relationship. Even now, some scholars in Mainland China continue to emphasize that indigenous theology should be understood, discussed and applied within the social, political and cultural contexts of Mainland China only. However, their understandings of Chinese culture and Chinese identity, as well as the related methodology of indigenous theology they have employed, need to be examined critically.
In addition, the thesis will argue that this diasporic identity constitutes a significant ingredient of Xie Fuya's indigenous theology and contributes to Xie's new understanding of his own indigenous theology of Christianity in a post-1949 diasporic environment. Xie's indigenous theology, especially his theological method, aroused furious discussion among Chinese Christian intellectuals in and after the 1960s. Such discourse was identified as a significant break of historical continuity between the past generation and the next of Chinese Christian intellectuals in Hong Kong.
The present research aims at pointing out that the relevant historical materials do not support the above conclusions-that Xie Fuya did not concern the social and political situation of his homeland and indwelling place(s). In fact, historical evidences show that Xie as an indigenous theologian, not only spent time on bridging the relation between Christian message and Chinese culture, but also paid much effort in social construction and political participation. All these were done both before and after 1949.
The present thesis aims at investigating how the Chinese Christian intellectual Xie Fuya, responded to a diasporic movement resulting from the drastic political change of China in and after 1949. He tried to construct a unique and new identity that he had never had before-an identity that helped him to face the diasporic environment and generated a new horizon of his understanding of his faith. Showing the contents of this identity; the thesis illustrates how unique Xie's diasporic identity was expressed in the community of Chinese intellectuals and Chinese Christians during the 1950s and 1960s. That identity could not have been created, experienced and articulated by any Chinese and Christians inside Mainland China at that time.
The significance of this research does not only rest in its showing that a significant and important figure like Xie Fuya has been neglected in the historical and theological studies of Chinese Christianity in the past; it is significant also because it discloses how the thought behind the identities of a diasporic Chinese and Chinese Christian bears significance in a historical context and contributes to a new understanding of the Chinese identity, the Chinese culture and indigenous theology from a different perspective---which is different from the past and is closely related to cultural, anthropological and theological studies of our times.
The thesis will argue that it is Xie Fuya's experience of being forced to leave his homeland and the reflection of his Christian thought and experience that helped formulate his diasporic identity. Furthermore, both the fate of Chinese overseas in different areas because of the change of international politics, and the understanding of his own ethnicity and culture through the discourse among the Chinese intellectuals in Hong Kong, helped reinforce the articulation of that dislocating identity.
Xie Fuya (1892-1991), one of the most prolific Chinese theologians of the 20th century, has so far been largely ignored in the historical or theological studies of Chinese Christianity. Even worse, Xie Fuya has been seriously misunderstood by some historians of Chinese Christianity. Some of them labeled him as a representative of the indigenous theologians who focused exclusively on the relation between Christianity and Chinese culture without any concern for the relevance of the Christian message to the contemporary social change. Some stereotyped him as one of the Chinese Christians who made a far-fetched comparison between Chinese culture and Christianity. However, these prevailing paradigmatic "conclusions" on Xie Fuya are not properly based on in-depth historical investigation and the derived theological criticisms were merely built on some a-historical assumptions.
何慶昌.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 282-307).
Adviser: Pan-Chiu Lai.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0607.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 282-307).
He Qingchang.