Journal articles on the topic 'Taiwanese culture and tradition'
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Yeh, Joyce Hsiu-yen, Su-chen Lin, Shu-chuan Lai, Ying-hao Huang, Chen Yi-fong, Yi-tze Lee, and Fikret Berkes. "Taiwanese Indigenous Cultural Heritage and Revitalization: Community Practices and Local Development." Sustainability 13, no. 4 (February 7, 2021): 1799. http://dx.doi.org/10.3390/su13041799.
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The continuing interest and progress in indigenous communities and local economies based on traditional, cultural, and ecological knowledge contributes to indigenous resilience. Here we report on an ongoing collaborative project investigating the process of renewal of cultural heritage through strengthening the roots of indigenous cultural traditions of knowledge and practice, and the changing concepts of tradition. The project investigates the various mechanisms for conserving indigenous culture: How the heritage of indigenous culture is reconstructed; how this heritage is related to the social frame and practice of everyday life; how power intervention affects the contestation of heritage; and in the context of heritage contestation, how cultural heritage turns into economic capital in the tourism economy of the community. The project explores the process of cultural heritagization of indigenous traditional knowledge through six individual projects in the areas of food and edible heritage, ethnic revival, weaving, solidarity economy, cultural ecotourism, and indigenous agro-products. In addition, the project examines the establishment of a constructive dialogue between the “traditional future”, cultural heritage literature and local practice in the interest of the consolidation of alternative development.
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Rošker, Jana. "Modern and Contemporary Taiwanese Philosophy." Asian Studies 8, no. 3 (September 10, 2020): 7–12. http://dx.doi.org/10.4312/as.2020.8.3.7-12.
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The topic of this special issue deals with the development of a certain stream of the Chinese philosophical tradition. Yet this philosophy did not originate in mainland China, and thus in some supposedly logical “centre” of Chinese culture, but on its alleged “periphery”, namely on the beautiful island of Taiwan. One of the incentives for our decision to compile an issue of Asian Studies which is devoted entirely to the philosophical developments in Taiwan was an international conference, entitled Taiwanese Philosophy and the Preservation of the Confucian Tradition. This interesting academic meeting was organized in October 2019 in Ljubljana by the Center for Chinese Studies at the National Central Library in Taiwan in cooperation with the East Asian Research Library (EARL) and the Department of Asian Studies at University of Ljubljana.
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Rošker, Jana S. "Philosophy in Taiwan: the Continuation of Tradition and the Creation of New Theoretical Paradigms." Asian Studies 7, no. 2 (June 28, 2019): 247–68. http://dx.doi.org/10.4312/as.2019.7.2.247-268.
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Taiwanese philosophers are playing a rather prominent role in the context of preserving the Chinese ideational tradition, even though their significance in this context is still widely unknown. The present article is thus focused upon the critical introduction of their work, and its positioning into the context of the political, economic and intellectual conditions of the second half of the 20th century. The role of the Taiwanese philosophy was especially important precisely in the period which begun in 1949 and lasted until the end of the century. In these five decades, the philosophical production on the mainland was mostly dominated by censorship, and the prevailing regulations of the Communist Party’s policies mainly demanded that researchers working in philosophy stayed in the field of the sinization of Marxism, whereby investigating the Chinese intellectual tradition was not so much in favour. The article clearly exposes the reasons for and significance of the preservation of continued research into Chinese ideational history in Taiwan, and points out that without this extraordinarily constructive role of the Taiwanese philosophers, these studies would have suffered immense damage. The author also shows that the work carried out by the Taiwanese philosophers was not merely important in respect of preserving the continuation of Chinese philosophical research, but also because they have at the same time created numerous innovative methodological and theoretical concepts that have fundamentally enriched the recent history of investigating and developing Chinese philosophy. In this regard, the author exposes and critically analyses some of the central philosophical concepts of Mou Zongsan, who is among the most important representatives of modern Taiwanese philosophy.
Keywords: Taiwanese philosophy, research in the Chinese intellectual tradition, Chinese philosophy, Confucianism, new concepts, new methodologies
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Seligey, V. V. "THE TRANSCULTURAL VISTA OF REASSESSING THE DISCOURSE OF CHINESE TRADITION IN GUO DINSHEN’S ESSAY COLLECTION “THE UGLY CHINAMAN AND THE CRISIS OF CHINESE CULTURE”." PRECARPATHIAN BULLETIN OF THE SHEVCHENKO SCIENTIFIC SOCIETY Word, no. 3(55) (April 12, 2019): 338–49. http://dx.doi.org/10.31471/2304-7402-2019-3(55)-338-349.
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The creative work of modern Taiwanese writer Ho Dinsheng is considered for the first time in the Ukrainian literary studies. The analysis is focused on the peculiarities of the intertextual semantics of transculturation in the essay collection "The Ugly Chinaman and the Crisis of Chinese Culture". The transcultural perspective is embodied as the project, akin to the tendencies of "culture criticism". The accusatory tone, the lashing portrayal of iconic stamps, resulted from simplifying projection of traditional culture into mass discourse, is combined with multiple allusion, reminiscence and quotation techniques, thus the complicated experiment of rereading and deconstructing artistic and philosophical tradition of China in the global perspective is carried out. Within broad context of global literature, the experiment features the reassessment of genre peculiarities of philosophical essay, lecture essay, explicit cultural pragmatism, emotional positivism akin to late Romanticism and modern projects, mildly developing the poetics of postmodernism.
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Skerratt, Brian. "Born Orphans of the Earth: Pastoral Utopia in Contemporary Taiwanese Poetry." International Journal of Taiwan Studies 4, no. 1 (March 5, 2021): 101–20. http://dx.doi.org/10.1163/24688800-20201152.
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Abstract In 2011, amid a string of controversies in the Taiwanese countryside surrounding industrial pollution, urban expansion, the unsustainable exploitation of natural resources, and the destruction of the natural and rural environments, poet and editor Hong Hong announced ‘the last pastoral poem’, suggesting that the representation of the countryside as bucolic landscape was an out-of-date and politically impotent trope. This paper argues, contrary to Hong Hong’s polemic, that depictions of pastoral utopia remain a vital and powerful alternative to the forces of urbanisation and industrialisation in Taiwan and the larger Sinophone world. The paper analyses poetry by contemporary poet Ling Yu against the background of the tradition of utopian pastoral writing represented by the book of Genesis, Virgil, Laozi, Tao Yuanming, and Gary Snyder. The paper argues for a poetics that symbolically mediates between nature and culture, and building and dwelling, by means of slow ‘cultivation’, in both the agricultural and aesthetic senses. The paper further draws on transnational Hong Kong poet Liu Wai Tong’s concept of ‘you-topia’ to suggest a means of reconciling Chinese tradition and contemporary ecocritical discourse.
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Lin, Pei-ying. "A Survey of the Japanese Influence on Buddhist Education in Taiwan during the Japanese Colonial Period (1895–1945)." Religions 11, no. 2 (January 28, 2020): 61. http://dx.doi.org/10.3390/rel11020061.
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This paper analyses the Japanese influence upon Taiwanese Buddhist communities during the Colonial Period. I will discuss the interplay between monasticism, education, and politics by examining the process of institutionalisation of monastics and Buddhist educational programs in Taiwan between 1895 and 1945. In accord with pertinent historical developments, this paper is divided into five sections: (1) the Sōtō Zen lineage, (2) the Rinzai Zen lineage, (3) the Pure Land (Jōdo) lineage, (4) Taiwanese monastics who studied in Japan, and (5) Taiwanese nuns. Based on the strong Japanese sectarian tradition, different sects had disparate strategies in Taiwan. The Sōtō lineage arrived first, engaged in precept ceremonies, and started up a well-run Buddhist college. The Myōshinji Sect of Rinzai took Kaiyuansi in Tainan as the main headquarters in southern Taiwan for teaching Buddhist classes as well as holding monumental precept-conferral ceremonies. As for the Pure Land lineage, they came slightly later but eventually established 37 branches across Taiwan, implementing social-educational programs actively. Finally, the nuns and monks who went abroad to study Buddhism in Japan matured and took important roles in advancing Buddhist education in Taiwan. All of these cases demonstrate a profound Japanese influence upon Taiwanese Buddhist education and monastic culture.
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Chuang, Hui-Tun. "The Rise of Culinary Tourism and Its Transformation of Food Cultures: The National Cuisine og Taiwan." Copenhagen Journal of Asian Studies 27, no. 2 (September 17, 2009): 84–108. http://dx.doi.org/10.22439/cjas.v27i2.2542.
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The rise of culinary tourism reflects political and economic transformations in Taiwan. This paper examines the relationship between the anxiety of the identity crisis is bubbling up in Taiwan and the way in which dietary culture becomes an important part of identity practice. Traditional Taiwanese cuisine has recently been given new recognition through the practice of culinary tourism. Previously disappearing ethnic foods have regained visibility in the haute cuisine market. The trend of ethnic cuisine restoration is a worldwide phenomenon; yet, in the Taiwanese case, it is unique because the particular food consumption pattern reflects the reconstruction of national identity as a significant reaction to previous colonial experiences and the globalization of food cultures. By analyzing the political transformations at macroscale of nation-state and the social phenomenon at microscale of food cultures, I will illustrate the social milieu which accounts for the changing cultural images of Taiwanese foods, as well as the way in which cultural identity is fashioned by producing and consuming these cultural images.
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Feuchtwang, Stephan. "Religion in Modern Taiwan: Tradition and Innovation in a Changing Society. Edited by Philip Clart and Charles B. Jones. [Honolulu: University of Hawai‘i Press, 2003. x+333 pp. $49.00. ISBN 0-8248-2564-0.]." China Quarterly 179 (September 2004): 833–35. http://dx.doi.org/10.1017/s0305741004350605.
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Religion is profuse in Taiwan, and this is reflected in publications. In the last chapter of this collection, Randall Nadeau and Chang Hsun point out that Taiwanese academic publications on religion in Taiwan have increased hugely in the last two decades. Taiwanese anthropologists have probably been most prominent in this study. But this book contains only one chapter by an anthropologist writing as such. He is Huang Shiu-wey. Typical of an old anthropological habit, now that Chinese, according to Nadeau and Chang, are more studied than aboriginal inhabitants (yuanzhumin) by Taiwanese anthropologists, Huang's chapter is on the Ami. It stands awkwardly among the others, which are by historians and teachers in religious studies departments, with its use of anthropological concepts of culture and identity and its concentration on ritual and avoidance of a discrete concept of religion. One other chapter is about “religious culture.” It is by Julian Pas, the justly renowned editor of the Journal of Chinese Religions, who died before he could polish his chapter. The book is dedicated to him. But honouring his efforts to enrich the study of religion in China and Taiwan and sympathy for his state of health at the time will not prevent a reader from noticing how short and thin his chapter is, precisely because he misses so much that anthropologists have written. The book as a whole shares this failing. The introduction does not make the conceptual and informative links to provide a social analysis of the remarkable cultural and religious changes that each chapter describes within its own narrow remit. The editors simply state that religion is dynamic, that modernization includes the fact that traditions change, and that the aim of the book is to chart those changes. They introduce each chapter without linking it to the others.
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Peng, Chun-Yi, and Nicholas Garcia. "Mediatized Taiwanese Mandarin: A Text-mining Approach to Speaker Stereotypes." Open Linguistics 6, no. 1 (January 1, 2020): 611–25. http://dx.doi.org/10.1515/opli-2020-0035.
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Abstract This study adopts text-mining techniques to investigate Chinese mainlanders’ attitudes toward gangtaiqiang, a mediatized variety of Taiwanese Mandarin. The study provides evidence for an emerging shift in attitudes toward gangtaiqiang as discussed in Peng (2018). Using key qualifiers (e.g., babyish, soft, and polite) scraped from online forums discussing gangtaiqiang and Taiwanese television programs, this study constructs a “lexical network” with links between words or phrases that co-occur in the data set to discover distinct themes or conceptual categories linked to gangtaiqiang. Our analysis attributes the effeminized perceptions of gangtaiqiang to (1) the mediatized representations of Taiwanese Mandarin inspired by Korea’s burgeoning trend of metrosexuality and (2) a patriarchal culture that equates China’s ascending global power with traditional notions of manhood.
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Wang, Ping-Hsuan. "‘Grandmas’ in debate: A first-person story told in Taiwan’s presidential debate as a rhetorical device and public reactions to its credibility." Proceedings of the Linguistic Society of America 2 (June 12, 2017): 13. http://dx.doi.org/10.3765/plsa.v2i0.4057.
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This study examines data from a 2016 presidential debate in Taiwan to explore the use of first-person narrative in political discourse as a rhetorical device, and how public reactions to its credibility are influenced by the narrative’s context. While previous studies of political debate discourse (e.g. Kuo 2001) investigate, for example, the use of “constructed dialogue” (Tannen 2007), there is a lack of studies focusing on first-person narrative in political debates. Using three-level positioning as outlined by Bamberg (1997), I analyze a narrative featuring a grandma character told by presidential candidate Eric Chu, also comparing it to another candidate James Soong’s “grandma narrative.” I argue that the context places constraints on the effects of their narratives. Whereas Chu’s narrative, a traditional Labovian first-person story, is widely ridiculed with memes for its lack of credibility, Soong’s narrative, a habitual narrative, receives little attention.The analysis shows how Chu’s narrative serves his rhetorical purposes and suggests why the public doubts its credibility. At level 1 (characters positioned vis-à-vis one another), Chu presents himself as non-agentive with constructed dialogue, thereby excusing an earlier decision he made -- failing to keep his promise to finish his term as a mayor. At level 2 (speaker positioned to audience), he switches from Mandarin to Taiwanese, a local dialect, which can be seen as an appeal to his current audience. At level 3 (identity claims locally instantiated), the grandma character draws on the archetype of elderly women in Taiwanese culture, fundamental to national economic growth, while his description of praying at a temple casts him against the local tradition of religious practices in Taiwan. The study helps fill the knowledge gap regarding first-person narrative in political discourse, while highlighting the context in which political narratives are embedded and contributing to understanding positioning in Taiwanese public discourse.
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Bloom, Michelle E. "Maternal Food Memories in Lin Cheng-sheng's 27°C: Loaf Rock and Eric Khoo's Recipe: A Film on Dementia." Gastronomica 18, no. 4 (2018): 26–40. http://dx.doi.org/10.1525/gfc.2018.18.4.26.
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Elderly mothers pick pineapple in Taiwanese fields and cook curry rice in a Singaporean hawker stand in Lin Cheng-sheng's biopic, 27°C: Loaf Rock, and Eric Khoo's telefilm, Recipe: A Film on Dementia, respectively. Both 2013 Chinese language films employ flashbacks to portray maternal food memories. Lin and Khoo depict food as comforting and possessing a unique ability to stimulate long-term memory to counter the short-term memory loss symptomatic of this form of dementia. The gustatory and the olfactory act directly upon the limbic brain, which houses emotions. In depicting Alzheimer's sufferers and their responses to food, 27°C and Recipe fight for causes. Lin calls attention to the marginalized in his portrayal of the mother succumbing to the disease from the perspective of her son—a character based on contemporary Taiwanese baker Wu Pao-chun, who overcame the adversity of impoverishment to win the world famous Master's de la Boulangerie and found prestigious eponymous bakeries. Parallel to its role in individual memory, food preserves cultural memory. Analogous to culinary arts, cinema, which is made for consumption, combines art and science, embodies culture, and incorporates tradition and innovation, as I show in this comparative study.
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Kee, Ying Hwa, Ying-Mei Tsai, and Lung Hung Chen. "Relationships between being Traditional and Sense of Gratitude among Taiwanese High School Athletes." Psychological Reports 102, no. 3 (June 2008): 920–26. http://dx.doi.org/10.2466/pr0.102.3.920-926.
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This study examined the association of scores on measures of traditionality and gratitude. Briefly defined, traditionality refers to how strongly one endorses the traditional value of submission to authority for harmony and benefits in a collective group. Traditional Taiwanese culture is linked with collectivism, and the society tends to encourage members to respect authority and harmony. As people of a collectivistic view seek to maintain harmony within the group, gratitude and reciprocity of good is expected from members. Nevertheless, traditionality of values differs among group members, as is also true for gratitude. It is not known how scores on traditionality might relate to feelings of gratitude among athletes in the competitive sports setting. 289 Taiwanese high school athletes were administered the Sport-domain Gratitude Questionnaire by Chen and Kee and the Traditionality Scale by Kao and Lu. Data, subjected to structural equation modeling, show that traditionality scores were related to those on gratitude. Implications and limitations were discussed.
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Thi, Mai Le. "Social Capital, Migration, and Social Integration." GATR Global Journal of Business and Social Science Review (GJBSSR) Vol.6(1) Jan-Mar 2018 6, no. 1 (February 18, 2018): 01–08. http://dx.doi.org/10.35609//gjbssr.2018.6.1(1).
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Objective - This paper focuses on exploring the ways in which social capital is utilised to promote the integration of Vietnamese women who married Taiwanese husbands into host families and the host. Methodology/Technique - Data was derived from a case study undertaken in 2014 on the Penghu Islands and in Taipei, Taiwan, with interviews and the observation of 31 people including Vietnamese women who married Taiwanese husbands, local people. Findings - Findings reveal the values and norms of responsibility of Vietnamese women in family that were educated themselves, have been practiced effectively by Vietnamese women married to Taiwanese husbands to integrate into their families. Research limitations/implications - The regulations and legal environment for immigrants have created favourable conditions for their integration into the host families. Traditional Vietnamese cooking skills are chosen by many Vietnamese women as a kind of social capital for their access to the Taiwanese job market. The social integration is reflected through social-economic, culture integration, and citizenship. Originality/value - It is hoped that study results will serve as the useful scientific basis for developing policies that promote the social integration of immigrants for the development of individuals and the social community. Type of Paper - Empirical Keywords: Social Capital; Social Integration; Migration Marriage. JEL Classification: C31, O15
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Chang, Ti-han. "Shaping Taiwan’s History through Non-human Agents." European Journal of East Asian Studies 19, no. 1 (August 12, 2020): 74–97. http://dx.doi.org/10.1163/15700615-01901001.
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Abstract In the field of postcolonial Taiwanese literature, a literary tradition that an author follows often consists in contextualising issues of political identity, historical representation or social struggle via the narrative account of a human protagonist. This paper examines Wu Ming-yi’s postcolonial ecological novels, Shuimian de hangxian 睡眠的航線 [Routes in a Dream] (2007) and Danche shiqieji 單車失竊記 [The Stolen Bicycle] (2015), which not only break with this literary norm, but further invite readers to pay attention to the involvement of non-human agents in Taiwan’s colonial history. With an ecocritical reading of Wu’s works, the paper investigates the significant role of these non-human agents—including butterflies, elephants, a bird, fish–men and a bamboo forest—and further demonstrates that a non-anthropocentric narrative offered by these non-humans is also powerful in the shaping of historical representations and political identities of Taiwan.
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Łabędzka, Izabella. "JERZY GROTOWSKI’S ACTOR TRAINING AND ITS IMPACT ON THE TAIWANESE SEARCHING THEATRE. THE CASE OF LIU JINGMIN’S EARLY EXPERIMENTS." Porównania 24 (June 15, 2019): 175–94. http://dx.doi.org/10.14746/por.2019.1.15.
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Izabella Łabędzka, JERZY GROTOWSKI’S ACTOR TRAINING AND ITS IMPACT ON THE TAIWANESE SEARCHING THEATRE. THE CASE OF LIU JINGMIN’S EARLY EXPERIMENTS. “PORÓWNANIA” 1 (24), 2019. Vol. XXIV, P. 175-194. ISSN 1733-165X. The paper is a result of several years’ research conducted in Taiwan. It presents the early years of one of the most interesting theatre groups from Taipei, You Juchang/U-Theatre/Youren Shengu, which was established in 1988 by Liu Jingmin (Liu Ruoyu). Liu Jingmin was much inspired by Jerzy Grotowski’s idea of actor’s training presented by him in Irvine (California) in the mid-eighties. The article shows how Liu Jingmin started from imitating Grotowski’s physical exercises and later she focused on understanding her native culture. She rethought many Chinese and Taiwanese forms of theatre, meditation and breathing techniques, music and dance traditions, culture of masks andreligious rituals. The aim of this paper is to describe how Liu Jingmin for more than three decades had been working on a comprehensive development of the actor through perfecting his technical skills along with their spirit. Her goal was the internal/spiritual and external/physical transformation of a performer and finally creating a beautiful person.
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Sun, NataliiaYuriyivna. "Solo piano compositions by Hsiao Tyzen in the aspect of performing problems." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 57, no. 57 (March 10, 2020): 165–77. http://dx.doi.org/10.34064/khnum1-57.10.
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Background. The article is dedicated to the piano work of Hsiao Tyzen (1938–2015) – one of Taiwan’s most famous composers. The solo piano compositions of the musician are considered, which make up a significant part of his compositional heritage: three cycles, united under the general name “Poetic Response” – op. 37 (1974), op. 38 (1975) and op. 40 (1977); “The Amazing Grace” (1984), cycle “Memories of Home” op. 49 (1987), consisting of six plays – “Prelude”, “Memory”, “Playground”, “Ancient Taiwanese Melody”, “Elegy”, “Frolicking”; “Farewell Etude”, Op. 55 (1993), “Toccata”, op. 57 (1995), “Dragon Boat Festival”, op. 58 (1996), “Spirit of Taiwan” (1998), “Nana Oh’s Meditation” (1999), “The Angel from Formosa” (1999). This huge layer of music is not sufficiently studied in the performing aspect. The characteristic of the pianistic level of complexity of the compositions under consideration is given, technical and artistic difficulties are revealed. Objectives. The purpose of the study is to identify the main performing tasks in the solo piano compositions of Hsiao Tyzen. Methods of research are based on a set of scientific approaches necessary for the disclosure of its theme. The complex approach, combining the principle of musical-theoretical, musical-historical and performing analysis, is taken as the basis of the methodology. Results. Piano works of Hsiao Tyzen of an early period of art op. 37, 38 and 40, united in the general cycle “Poetic Response”, are devoted to religious themes and include melodies of religious hymns. Combining three diverse piano cycles, the composer builds a kind of complex form of cycles in the cycle. The influence of romanticism in the music of Hsiao Tyzen is felt in his interpretation of melody, harmony, rhythm, tempo and texture. Composers of the twentieth century, especially C. Debussy, influenced the piano compositions of the late period. Since the works created by Hsiao Tyzen have varying degrees of pianistic complexity, it seems important to determine the pedagogical significance of the uncomplicated piano repertoire and the performing tasks that the interpreter of concert compositions faces. The cycle “Memories of Home” op. 49, consisting of six miniatures, is dedicated to the composer’s childhood memories. The main tasks of the pianist in the “Ancient Taiwanese melody” from the cycle “Memories of Home”, op. 49 will be the auditory implementation and development of a touch of legato, the performance of melismatics, the observance of sound balance between hands, the ability to draw a long melodic line, cleverly using a finger swap and moving from one position to another. In the Prelude, the tasks of the performer’s main technical and artistic problems are to accurately reflect dynamic contrasts, the agility of transitions in various textured combinations, the sound realization of polyphony, precise articulation and coordination of small notes in passages. “Memory” requires the performer of the highly professional possession of legato, manifested in the combination of the upper voice of the chord musical fabric, flexible movement skills and an accurate sense of polyrhythmia. In the “Playground” you need to show imaginative imagination, while reflecting the variety of strokes and dynamics specified by the author. “Elegy” requires a deep soulful feeling from a performer, high-quality sounding of a melody, and the formation of long phrases. “Farewell Etude” op. 55 and “Toccata” op. 57 – detailed compositions saturated with romantic technique and imagery. The intonational filling of the plays reflects the national Taiwanese flavor. “Farewell sketch” was the last work of Hsiao Tyzen, written in the tradition of romanticism. The piece is based on the famous Taiwanese folk song “Four Seasons”. The composer places the melody in the middle register, framing on both sides with a luxurious romantic texture. “Toccata” is full of numerous techniques that are difficult enough not only to execute, but even to remember. Frequent change of textured formulas is especially difficult for a pianist, because in addition to the clever execution of a virtuoso texture, you need to keep an accurate rhythmic pulsation. This repertoire is intended for concert performance and requires a pianist of a high professional pianistic level and bright artistry. It requires scale of performance, absolute technical and sound knowledge of the texture, knowledge and auditory presentation of the characteristics of Taiwanese musical culture, and mastery of pedalization. Conclusions. Hsiao Tyzen’s solo piano compositions provide a better understanding of the work of contemporary Taiwanese composers. They are rightfully one of the most striking pages of Taiwanese musical culture and deserve further introduction into a wide international music audience. These works, in our opinion, have high artistic merits and are intended for a different contingent of performers. Their value as a pedagogical and concert repertoire is a vivid imagery, a reflection of the national principle, interesting compositional and sound solutions.
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Chen, Yen-Cheng, Ching-Sung Lee, and Shuo-Hui Kuan. "Tasty but Nasty? The Moderating Effect of Message Appeals on Food Neophilia/Neophobia as a Personality Trait: A Case Study of Pig Blood Cake and Meatballs." Foods 10, no. 5 (May 14, 2021): 1093. http://dx.doi.org/10.3390/foods10051093.
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Given the development of food tourism, food culture has become an important motivation for tourists. This study focuses on food tourism and examines the effects of message appeal and personality traits (food neophilia or neophobia) on tourists’ willingness to consume pig blood cake (PBC) and meatballs, two rice-based Taiwanese street foods. A total of 181 valid questionnaires were administered to foreign tourists in Taiwan (the majority of subjects were Europeans and Americans) through snowball sampling. The questionnaires were analysed using the AMOS 6.0 statistical software package. Foreign tourists’ food neophobia or neophilia was found to significantly affect their willingness to consume rice-based Taiwanese street food (PBC and meatballs) and to strongly regulate the effect of message appeal on their willingness to consume the two delicacies. Past studies on food neophobia/neophilia traits have mostly focused on Western and European foods and have rarely investigated the effect of message appeal on the consumption of traditional rice-based street food in Eastern Asia (e.g., Taiwanese special delicacies). This study’s most important contribution is that food neophilia or neophobia moderates the message appeal effect on foreign tourists’ intention to consume local delicacies. This finding has implications for the hospitality industry and relevant government agencies in Asia for the marketing and promotion of food tourism.
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Yeh, Mei-Yu, I.-Chyun Chiang, and Song-Yuan Huang. "Alcohol use and problem drinking in Taiwanese adolescents: comparison of the Han and indigenous populations." International Psychiatry 3, no. 2 (April 2006): 32–33. http://dx.doi.org/10.1192/s1749367600001570.
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The population of Taiwan is 98% Han and 2% indigenous. Taiwanese Hans are, ethnically, an immigrant Chinese population. Traditionally, indigenous families make wine and, just like tea to the Hans or coffee in Western social settings, wine is served to entertain the guests in the indigenous culture. Alcohol drinking is a way of delivering a message of their conviviality. It also has a central role in traditional harvest festivals, ancestor worship and wedding ceremonies (Historical Research Commission of Taiwan Province, 1996).
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Lavanchawee, Sujarittanonta. "Game-Playing Culture in an Age of Capitalist Consumption: Young Taiwanese and Collectible Card Games." Journal of Economics and Behavioral Studies 5, no. 11 (November 30, 2013): 792–97. http://dx.doi.org/10.22610/jebs.v5i11.452.
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Games-playing has historically been a form of leisure that is social and interactive in nature. As such, notwithstanding the dangers associated with gambling which may also be linked to games-playing, games have been considered a generally worthwhile activity which may have positive behavioral and educational externalities. However, in the age of advanced capitalism, games-playing has become subject to intensive marketing and advertising to promote consumption, particularly among young people who may have the time to play and some disposable income to invest in new games. One question this raises is the extent to which traditional games-playing modes and styles been affected by such marketing. This paper reports on research with a sample of Taiwanese undergraduate students investigating their consumption of games, the extent to which they use games to interact with other people and the changes of behavior with respect to games culture in recent years. A particular focus on the collectible card games segment of the gaming industry lends some focus to the findings described.
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Lan, Yi-Feng Carol, Diane C. Zelman, and Wen-Tao Chao. "Angry characters and frightened souls: Patients and family explanatory models of bipolar disorder in Taiwan." Transcultural Psychiatry 55, no. 3 (March 19, 2018): 317–38. http://dx.doi.org/10.1177/1363461518761924.
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Bipolar disorder (BD) affects a significant proportion of Taiwanese individuals (Weissman et al., 1996; Yang, Yeh, & Hwu, 2012). Psychotropic medications are typically the mainstay of treatment for BD, and there is an abundance of international research on biological etiology and medication options. However, there is comparatively little research on psychosocial aspects of BD, including how it is understood and managed within families. As culture provides the context in which psychiatric disease is managed, there is a need to identify distinct Chinese psychosocial perspectives that might shed light on intervention options. This research explored how Taiwanese patients and family members comprehend and cope with BD. A sample of 42 participants, including 20 Taiwanese patients diagnosed with Bipolar Disorder-I (BD-I) for at least 4 years, and 22 family members, participated in separate interviews on explanatory models of illness. Qualitative thematic analysis focused on features that were distinct from those in current Western research literature. Five themes were identified that represented Taiwanese conceptualizations of BD, notions of etiology, views regarding treatment, and the difficulties in managing the disorder. Participants used Chinese language terms and descriptions of BD that reflected greater concerns about irritability, anger, and family conflict than about other symptoms, and participants also emphasized characterological trait descriptions of the condition. Their responses reflected their acceptance of lifelong family responsibility for caretaking, clashing beliefs regarding biomedical versus traditional Chinese medical and spiritual models of etiology and cure, profound concerns about the effects of psychiatric medication on the liver and kidney systems, and a focus on stress rather than genetic or biological models of etiology.
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Sernelj, Téa. "Different Approaches to Chinese Aesthetics." Asian Studies 8, no. 3 (September 22, 2020): 161–82. http://dx.doi.org/10.4312/as.2020.8.3.161-182.
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The article introduces Fang Dongmei’s and Xu Fuguan’s ideas about aesthetics and examines their different methodological approaches. Fang Dongmei and Xu Fuguan are both representatives of the second generation of Modern Taiwanese Confucianism. The fundamental goal of this significant movement is to re-evaluate and re-examine the profound contents of Chinese thought in contemporary socio-political conditions through a dialogue with Western philosophy. The representatives of Modern Confucianism of the 20th century hoped that the encounter with the Western intellectual tradition would serve as a platform for modernization of Chinese culture on the one hand, and as a way to achieve the recognition of the West for the profound value of the Chinese intellectual tradition on the other. Fang Dongmei was one of the first representatives of this movement who was trained in Western and Chinese philosophy, and hence built his own philosophical theory on the encounter of both, while Xu Fuguan was one of the first who engaged in a dialogue with the West in the field of Chinese aesthetics. The present article illuminates the profound differences in their basic methods: while Fang Dongmei’s elaboration upon Chinese art and aesthetics is based on philosophical and poetic approaches, Xu Fuguan’s comprehension is grounded on philological, historical and cultural analyses. The author argues that such mutual differences between their ideas show their reciprocal complementarity, which in turn provides a more profound and clear understanding of the specific spirit of Chinese art.
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Li, Ching-Chu, Kan-Lin Hsu, Chih-Hsuan Chen, and Bih-Ching Shu. "The Impact of Traditional Health Beliefs on the Health Practices of Women From Southern Taiwan." Journal of Transcultural Nursing 28, no. 5 (July 28, 2016): 473–78. http://dx.doi.org/10.1177/1043659616660360.
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Purpose: This study investigated the health beliefs of Taiwanese women in Anping, an urban district in Taiwan that was introduced to Western medicine in the 1860s. Design: A qualitative design with content analysis was used. Fourteen Anping women aged 44 to 84 years were interviewed. Results: The women integrated both traditional and Western biomedicine without any dissonance. Three themes were found: cultural beliefs about medicine–diet homology or the lack of a distinction between medicine and food, reliance on both doctor and deity, and a pattern of health practice based on situational decision making about which health practice to employ. Implications: Understanding health-related viewpoints in Chinese culture and its rationale will help health workers provide culturally competent care.
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Clobert, Magali, Vassilis Saroglou, and Kwang-Kuo Hwang. "East Asian religious tolerance versus Western monotheist prejudice: The role of (in)tolerance of contradiction." Group Processes & Intergroup Relations 20, no. 2 (July 27, 2016): 216–32. http://dx.doi.org/10.1177/1368430215603458.
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Accumulated research has shown that Western Christian religiosity often predicts prejudice toward various kinds of outgroups. On the contrary, initial recent evidence indicates that East Asian religiosity predicts tolerance of various outgroups—except atheists. To understand these differences, we investigated cognitive (intolerance of contradiction) and emotional (disgust) mechanisms possibly mediating the link between religiosity and prejudice versus tolerance. In Study 1 (295 Westerners of Christian tradition), high disgust contamination and, to some extent, intolerance of contradiction mediated the relationship between religiosity and prejudice against ethnic (Africans), religious (Muslims), moral (homosexuals), and convictional (atheists) outgroups. However, in Study 2 (196 Taiwanese of Buddhist or Taoist tradition), religiosity was unrelated to disgust, and predicted low intolerance of contradiction, and thus tolerance of the same religious, ethnic, and moral outgroups—but still not of atheists. Cultural differences in cognition and emotion seem to explain East–West differences in religious prejudice.
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Moore, Fiona. "Flexible identities and cross-border knowledge networking." critical perspectives on international business 12, no. 4 (October 3, 2016): 318–30. http://dx.doi.org/10.1108/cpoib-06-2012-0031.
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Purpose This paper aims to explore and discuss the use of the flexible, discursive nature of ethnic identity as a means of facilitating the construction and use of transnational knowledge networks. Design/methodology/approach This paper examines the influence of “intangibles” on international business (IB), using a case study examining how Taiwanese people in London construct and use their professional networks for knowledge management. The methodology is ethnographic, including participant-observation, interviews and archival research. Findings Taiwanese businesspeople in London used their ethnic identity for networking, not only within the Taiwanese community, but also combined different identities to network through different groups. The findings suggest that the flexible nature of identity provides a means by which knowledge networks can be constructed across borders, providing insight into the actual processes through which knowledge is transferred in IB. Research limitations/implications An identity approach can add a more nuanced analysis of real-life situations to the more traditional culture-focused approach. Greater methodological variety is needed if IB studies are to incorporate more complex perspectives on cross-cultural management, and to develop this study’s conclusions. Practical implications Managers who are aware of the complexities of ethnic identity can exploit these among themselves and their employees to seek out new sources of knowledge. Originality/value This paper provides insight into the means and processes through which transnational networks are constructed and knowledge shared across borders, and the seldom-analysed role of identity, in this case ethnic identity, in these phenomena.
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Sun, Natalia. "Sonatinas for Piano in the Context of Mao-Shuen Chen’s Composer and Pedagogical Activities." Aspects of Historical Musicology 19, no. 19 (February 7, 2020): 247–67. http://dx.doi.org/10.34064/khnum2-19.14.
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Background. The article is devoted to the piano work of the outstanding composer, pianist and teacher Mao-Shuen Chen (born 1936), his contribution to the art of music and education in Taiwan. Music education received in Taiwan, and then – in European countries, allowed Mao-Shuen Chen to significantly develop and modernize his native national art. His methodical works, textbooks and collections of exercises for piano became the basis of his own method of teaching, which the musician has long successfully used in public and private music schools in Taiwan. An important role in Mao-Shuen Chen’s unique pedagogical system is also played by his piano works, especially sonatinas. The sonatinas of Mao-Shuen Chen act as a kind of link between school-level compositions and opuses of the highest pianistic complexity. They are collected in three notebooks, each of the next of which represents a higher degree of pianistic complexity. Sonatina makes it possible, in a simpler and more compact-scale presentation, to prepare students for mastering a more complex genre – the sonata. Mastering the sonata form for members of the Taiwanese musical tradition is a particularly difficult task, due to differences in European musical thinking, within which the sonata originated, and the peculiarities of national music, which is usually the focus of composers. However, the genre of sonatina in the works of Mao-Shuen Chen and its role in the development of sonata thinking of Taiwanese students have not been studied to date. Objectives and methodology. The purpose of this research is to reveal the peculiarities of the interpretation of the genre of sonatina in the piano work of Mao-Shuen Chen, its role in the pedagogical system of the Taiwanese musician and its artistic and pedagogical value. In this connection the characteristic of the pianistic level of complexity of the works under consideration is given, their technical and artistic difficulties are revealed. For this, various methods of research were applied: genre-style, intonational analyses, systematization, musical-aesthetic and interpretological approaches. Results. Thanks to a well-organized educational system of methodological works, books, musical anthologies and audio recordings, Mao-Shuen Chen was able to build his own pedagogical approagh and introduce his teaching methods to many young musicians striving to acquire a high professional level as a performer and a teacher. In this system of mastering piano professionalism, thirty-five sonatinas by Mao-Shuen Chen, created from 1980 to 2015, occupy an important place. Sonatinas are very useful in preparing piano students to study more complex compositions written in sonata form. All sonatinas are dominated by the flavor of Taiwanese folk music. So, at the heart of Sonatinas Nos. 1–5, 7, 11, 17, 21 is the pentatonic scale of the mode “shan”, which can be expanded with additional steps. The exceptions are Sonatina No. 6, written using the atonal writing technique, and Sonatina No. 8, which is based on the Western European tonal system. Considering the rhythmic organization as the basis of music, the composer demonstrates in his sonatinas various versions of the musical meter and rhythm – complex and variable metering, syncope, polyrhythm, etc. He arranges these elements in his sonatinas from simple to complex. Mao-Shuen Chen pays great attention to polyrhythmic combinations 3: 2, 4: 3, 4: 6 and, considering them important for mastering the educational didactic. They can be considered the same instructive material as rhythmic exercises or etudes. For example, Sonatinas Nos. 3–6 are based on polyrhythm 3: 2, 2: 3, Sonatinas Nos. 7–8 – on combinations 3: 4 and 4: 3. It is no coincidence, that they also published in the composer’s educational methodological manual – the collection “Piano School and Piano Exercises 3: 4, 4: 3” (1990). The final Sonatinas (Nos. 32–34) by Mao-Shuen Chen require a high degree of pianistic mastership from the performer. They present works that combine complex elements of the Taiwanese national musical language and contemporary Western composer writing. The intonational and dynamic richness, variety of rhythmic patterns, irregular meters, extraordinary line drawing indicate that these works can rightfully be considered one of the brightest examples of the modern repertoire and can be widely represented on the concert stage. Conclusions. Mao-Shuen Chen made significant contributions to Taiwanese musical culture, especially in the areas of composition and music education. Among the many genres of his work, piano music occupies the most significant place. Having devoted many years to teaching in the higher musical institutions of Taiwan, Mao-Shuen Chen has developed a coherent system of teaching materials from the level of musical elementary school to higher education, with a focus on the practice of solfeggio and fundamental professional disciplines. The composer devoted a significant part of his attention to works of the sonata form – sonatinas and sonatas. In this regard, he can be compared with the Western European classic, the “patriarch of the piano” M. Clementi, who created a harmonious system of progressive mastery of pianistic skill. In all of his works, Mao-Shuen Chen represents his aspiration for the model of Western musical education, carefully preserving the Taiwanese national cultural tradition. He creates compositions with a typical Western structure, which should be performed on a Western musical instrument, but they clearly reflect the ChineseTaiwanese national flavor. Since the piano sonatas of Mao-Shuen Chen present high demands on performers due to their large volume, considerable virtuosity and the complexity of the rhythmic organization of texture, their mastering is possible only after passing through the simpler opuses of the Taiwanese composer.
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Lu, Y. C., T. Y. Shih, and Y. N. Yen. "RESEARCH ON HISTORIC BIM OF BUILT HERITAGE IN TAIWAN – A CASE STUDY OF HUANGXI ACADEMY." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-2 (May 30, 2018): 615–22. http://dx.doi.org/10.5194/isprs-archives-xlii-2-615-2018.
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Digital archiving technology for conserving cultural heritage is an important subject nowadays. The Taiwanese Ministry of Culture continues to try to converge the concept and technology of conservation towards international conventions. However, the products from these different technologies are not yet integrated due to the lack of research and development in this field. There is currently no effective schema in HBIM for Taiwanese cultural heritage. The aim of this research is to establish an HBIM schema for Chinese built heritage in Taiwan. The proposed method starts from the perspective of the components of built heritage buildings, up to the investigation of the important properties of the components through important international charters and Taiwanese laws of cultural heritage conservation. Afterwards, object-oriented class diagram and ontology from the scale of components were defined to clarify the concept and increase the interoperability. A historical database was then established for the historical information of components and to bring it into the concept of BIM in order to build a 3D model of heritage objects which can be used for visualization. An integration platform was developed for the users to browse and manipulate the database and 3D model simultaneously. In addition, this research also evaluated the feasibility of this method using the study case at the Huangxi academy located in Taiwan. The conclusion showed that class diagram could help the establishment of database and even its application for different Chinese built heritage objects. The establishment of ontology helped to convey knowledge and increase interoperability. In comparison to traditional documentation methods, the querying result of the platform was more accurate and less prone to human error.
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Liu, Hsiao-Ming, and Shang-Yung Yen. "Constructing the Model of Aboriginal Tribal Social Enterprises from the Concept of Social Economic Enterprises." International Business Research 11, no. 7 (June 15, 2018): 76. http://dx.doi.org/10.5539/ibr.v11n7p76.
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Taiwan's aboriginal tribes have long been affected by political forces and market economy model, and the aboriginal people living in remote mountainous areas with lack of information have met with a lot of economic and social problems and challenges such as loss of land and traditional culture, aging population and stagnation of tribal industry development. Therefore, the original self-sufficient tribes began to prone to “poverty”, and this is one of the most critical social issues for Taiwan to cope with. The purpose of this paper is to discuss the concept of "social economy" in the aboriginal tribes, to develop and restore the sharing economic cooperation model, to increase collective interests and to set up tribal social enterprises, so as to address the crucial social issues.This study will adopt the method and experience of socio-economic analysis to study the action plan of Seediq, a division of Taiwanese aboriginals, and their experience of social and economic organization and operation, and reflection on the social enterprise system. The main research is to explore the social economy in the Meixi tribe, the status quo and future development, and how to employ social innovation to promote the tribal social enterprise planning and business model.
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Der-Ruey, Yang. "Steps of Perfection: Exorcist Performers and Chinese Religion in Twentieth-Century Taiwan. By Donald S. Sutton [Cambridge, MA and London: Harvard University Asia Center and Harvard University Press, 2003, xiii+418 pp. ISBN 0-674-01097-3.]." China Quarterly 179 (September 2004): 831–33. http://dx.doi.org/10.1017/s0305741004340609.
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This book is an “ethnographic history” of jiajiang (“Infernal Generals” as translated by the author), a peculiar type of ritual dance troupe that has long been an eye-catching feature of southern Taiwan's temple festivals and pilgrimages. Based on extensive ethnographic and historical data collected by Sutton in southern Taiwan between 1988 and 2001, the two main questions that he addresses in this book are framed squarely within the decades-long paradigmatic problematique of Sinology. The first question is “Why and how are the diverse forms of Chinese culture generated from a shared groundwork?” More precisely, in contrast to many attempts to discern a unitary “Chineseness” from extensive variations between local Chinese culture forms, the author aspires to examine how one single tradition in Chinese culture evolved into various local styles. The second question is “Why do local religions keep on thriving in Taiwan despite the fact that the island has modernized to become a world-known industrial economy?” Put differently, why and how does Taiwan's experience repudiate Max Weber's hypothesis on disenchantment?
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Bachner, Andrea. "Cultural Margins, Hybrid Scripts." Journal of World Literature 1, no. 2 (2016): 226–44. http://dx.doi.org/10.1163/24056480-00102007.
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Since its emergence in the 1980s, Taiwanese Indigenous writing has constituted a case of minor literature that mostly uses the culturally dominant language of Chinese, rather than indigenous languages, for literary creation. Framed conventionally as cultural traditions without writing in spite of the existence of Romanized script systems for Taiwan’s indigenous languages, the literary expressions of Taiwan’s first cultures face a situation of linguistic diglossia accompanied by that of bigraphism, one of profound inequality between two languages as well as between their script systems. This essay analyzes two recent texts by Taiwanese indigenous authors, Badai’s Diguwan: Damalagaw during the Taisho Years (2007) and Rahic Talif’s Turbidity (2006), for their textual strategies of linguistic and script mixing, in order to explore the complex politics of translation at Taiwan’s cultural margin and beyond.
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Tsang, Gabriel F. Y., and Hoang Yen Nguyen. "The Vietnamese Confucian Diplomatic Tradition and the Last Nguyễn Precolonial Envoys’ Textual Communication with Li Hongzhang." Asian Studies 8, no. 2 (May 20, 2020): 213–32. http://dx.doi.org/10.4312/as.2020.8.2.213-232.
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The Vietnamese envoys’ records during their diplomatic journeys to Beijing, especially poems and prose, have attracted increasing academic attention, from both international and local scholars. Some studies have comprehensively examined the Vietnamese envoys’ routes when visiting China, literary works, diplomatic strategies, and Confucian beliefs, such as the Taiwanese scholar Chen Yiyuan’s (陳益源) journal paper, which specifically problematizes the absence of filial expression related to the envoys’ journey in Xiaogan (孝感), Hubei Province. The systematic works of Liam C. Kelley and Peng Qian (彭茜) chiefly delineate the harmonious and normal communication based upon the long-developed cultural congruity between Vietnam and China. Their studies and other relevant research show the sophisticated impact of Chinese Confucianism on the Vietnamese envoys. However, there is so far insufficient investigation into the official representatives’ transformation and violation of Confucian manners and thoughts at specific historical moments. Hence, this paper intends to specify the practices of Confucian discourses in the final negotiation between the states of the Nguyễn and the Qing in 1883, both of which encountered the military threat from France and other Western countries. Our findings suggest that although those last envoys, including Phạm Thận Duật and Nguyễn Thuật, utilised a Sinocentric and Confucian manner to bargain with the Chinese for military aid, overall the Nguyễn adopted a Machiavellian approach instead. This means there was a division between political utility and ritual ethics, and the Vietnamese envoys, as pragmatic politicians, prioritized national security while discussing military aid in terms of Confucian rhetoric and values.
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Chang, Bi-Yu. "Transformation! Innovation? Perspectives on Taiwan Culture. Edited by Christina Neder and Ines Susanne Schilling. [Wiesbaden: Harrassowitz, 2003. 235 pp. €58,00. ISBN 3-447-04791-7.]." China Quarterly 179 (September 2004): 835–37. http://dx.doi.org/10.1017/s0305741004360601.
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Taiwan studies in Europe are still underdeveloped and have largely concentrated on political issues rather than culture. Transformation! – Innovation? Taiwan in her Cultural Dimensions addresses this critical absence. It is a collection of 14 papers, compiled after an international workshop held at Ruhr University in 2001. This volume not only analyses literary and artistic expression, but also explores the drastic cultural change that has taken place since the lifting of martial law in 1987. The democratization of Taiwanese society in the 1990s led the old China-centric ideology and cultural hegemony that had dominated Taiwan under Kuomintang (KMT) rule to be overturned within a few years. Rather than focusing on political reform, this book concentrates on cultural issues, such as the rise of indigenous literature, the changing status of traditional arts, and the impact of cultural policy during this period.
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Jen, Meng Yuan, and Shun-mei Wang. "Understanding the purchasing behaviour of Taiwanese meat consumers in light of rising sustainability concerns." British Food Journal 117, no. 5 (May 5, 2015): 1474–87. http://dx.doi.org/10.1108/bfj-06-2014-0193.
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Purpose – The purpose of this paper is to provide an exploratory study of how Taiwanese consumer concerns about sustainability issues relating to pork are linked to their purchasing behaviours, using the case of “warm” meat. Design/methodology/approach – The study is based on qualitative semi-structured interviews of a cluster random sample of meat-purchasing consumers in Taiwan. The study data are analysed in light of grounded theory, to provide a clearer understanding of interviewees’ sustainability concerns arising from meat consumption. Findings – Results indicate that consumers do make meat-purchasing decisions based on to their sustainability concerns, and that there are a wide variety of such concerns, which can be broadly categorised as food security, animal welfare, and the environment. These implicate a variety of factors including ways of selling (e.g. fresh or frozen), the provision of information about production methods, certification, and traceability. By comparing consumers in supermarkets and traditional markets, the paper identifies divergent perspectives on food security in the context of local dining culture, and concludes that trust is a significant factor influencing purchasing behaviour. Originality/value – Prior research about consumers’ meat-purchasing habits and sustainability concerns is limited and de-contextualised. The present findings have implications for future communications to consumers, in that greater emphasis should be given to the local cultural contexts of food. It will be valuable to academics, livestock producers, consumer organisations, and policymakers interested in enhancing communication and trust between and among producers, consumers, retailers and government agencies.
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Dufault, Robert J. "Comparison of Mother Stalk Culture and Clear-cut Harvesting for Spring Production and Forcing in Late Summer." HortScience 33, no. 3 (June 1998): 535d—535. http://dx.doi.org/10.21273/hortsci.33.3.535d.
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Short lifespan is a major problem with asparagus grown in coastal South Carolina. The Taiwanese system of mother stalk culture may enhance asparagus longevity and yield. The objective was to determine if mother stalk culture improves survival and yields in the spring harvests or late summer forcing compared to conventional spring clear-cut harvesting or to non-conventional forced clear-cut summer harvesting. `Jersey Giant' asparagus was harvested for 3 years (1993–1996) using: 1) SCC–spring clear-cut (normal emergence in February in this location), 2) SMSuM–spring mother stalk followed by summer mother stalk (mow fern in August and establish new mothers), 3) SM–spring mother stalk only, 4) SuCC-summer clear-cut only (mow fern in August and harvest), and 5) SuM–summer mother stalk only. All mother stalk plots produced 40 mother stalks per 12 m of row length before harvesting. All plots were harvested for 8 weeks. Traditional SCC yielded poorly for a 3-year total of 1,651 kg/ha with a 94% stand reduction after 3 years. SM yielded only 793 kg/ha for all years with a 98% stand loss. SMSuM yielded 1985 kg/ha total for 3 years with an 81% stand loss. SuCC yielded 4073 kg/ha for 3 years with 43% stand loss. SuM yields and stand loss were similar to SuCC. Stand loss in an unharvested controls was 34%. Mother stalk culture did not improve longevity any time. Spring harvesting systems failed because by mid summer, aged fern depleted crown carbohydrates and repeated yearly, this eventually killed the plants. Summer forcing removed aged fern just about the time the fern became inefficient and new efficient fern produced sugars for root storage well into the fall, making recovery successful and sustaining plant longevity compared to traditional spring harvesting.
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Wang and Hwang. "Research on Field Reconstruction and Community Design of Living Settlements—An Example of Repairing a Fish Stove in the Hua-Zhai Settlement on Wang-An Island, Taiwan." Sustainability 11, no. 21 (October 31, 2019): 6066. http://dx.doi.org/10.3390/su11216066.
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The Hua-Zhai Ancient Settlement is located in Wang-An Township, Peng-Hu County, Taiwan. The Ministry of Culture of the Taiwanese government announced that the Wang-An Hua-Zhai Ancient Settlement had been registered as an essential settlement construction due to the integrity of the settlement and the migration history of the Hans. Afterward, the housing lacked maintenance and was destroyed due to the huge population migration. After years of restoration of the housing, the activation plan was first launched in 2015. The initial idea was to build a settlement brand, but this failed due to difficulties in promotion. Even though the executive team reflected on the specific layout of the settlement space and the problem was apparent, the team had no idea where to restart. Therefore, the team decided to live in the settlement to learn about local living and explore possible issues. It was not until the start of the “fish stove repair” that the settlement changed; that is, the original disorganized settlement network became clear. This research analyzes the social network construction and the expansion benefits involved in the fish stove repair process to design the implementation rules of designing a settlement-based community. Based on participatory observation and interviews with the main actors who participated in the rehabilitation operations, the analysis results indicated that the community design method based on a selected site over a long period of time could largely increase the opportunity of encountering issues, finding appropriate disturbances in the cultural context and habits, and connecting these issues with real life values. Besides, this also encourages prioritizing local issues, helping traditional artists increase the value of their roles, and enabling them to be treated equally at the end of knowledge acquisition. The research case includes a breakthrough in the limitations of spatial activation after the restoration of the ancient settlement that Taiwanese scholars have always been focused on and continues the sentimental memory of the residents. The results of the study can be used as a reference for the future activation of the settlement.
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Dufault, Robert J. "Mother Stalk Culture Does Not Improve Plant Survival or Yield of Spring and Summer-forced Asparagus in South Carolina." HortScience 34, no. 2 (April 1999): 225–28. http://dx.doi.org/10.21273/hortsci.34.2.225.
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Short productive lifespan is a major problem with asparagus (Asparagus officinalis L.), whether harvested in the spring or forced in late summer in coastal South Carolina. A modification of the Taiwanese system of mother stalk (MS) culture might enhance asparagus longevity and yield. The objective of this research was to determine if modified MS culture improved plant survival and yields in spring or summer-forced harvests compared with conventional spring clear-cut (CC) harvesting or with nonconventional summer-forced CC harvesting. `Jersey Giant' asparagus was harvested for 3 years (1994-96) using the following harvest systems: 1) spring CC (normal emergence in February in this location); 2) spring MS followed by summer MS (mow fern down on 1 Aug. and establish new mothers); 3) spring MS only; 4) summer CC only (mow fern on 1 Aug. and harvest); and 5) summer MS only. All systems were harvested for ≈7 weeks. All MS plots produced 40 mother stalks per 12-m row length each year before harvesting began. All mother stalks were trellised and tied to prevent lodging. Three-year total yields (kg·ha-1) and stand reduction (%) for nonharvested controls, spring CC harvesting, spring MS culture, spring MS combined with summer MS, summer CC, and summer MS were: 0 and 54%, 1621 and 96%, 779 and 99%, 1949 and 86%, 4001 and 58%, 3945 and 58%, respectively. All spring harvesting systems failed because by midsummer, aged fern, harvest pressures, and, apparently, higher rates of crown respiration reduced crown carbohydrate reserves. Yearly repetition of these stresses ultimately killed the spring-harvested plants. The MS culture did not ameliorate stand loss by significantly increasing carbohydrate reserves. Yields of summer-forced asparagus were consistently acceptable because aged ferns were removed at about the time they apparently became inefficient photosynthetically. After termination of the summer harvest season and with recovery in the following spring, ample carbohydrates were produced well before summer forcing began again in August the following year. Therefore, plant longevity was better sustained by summer forcing than by traditional spring harvesting.
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Yang, Hsin-Ling, Ya-Ting Kuo, Yugandhar Vudhya Gowrisankar, Kai-Yuan Lin, Li-Sung Hsu, Pei-Jane Huang, Hui-Chang Lin, and You-Cheng Hseu. "The Leaf Extracts of Toona sinensis and Fermented Culture Broths of Antrodia camphorata Synergistically Cause Apoptotic Cell Death in Promyelocytic Leukemia Cells." Integrative Cancer Therapies 19 (January 2020): 153473542092373. http://dx.doi.org/10.1177/1534735420923734.
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Toona sinensis is a common edible vegetable that is used in certain Chinese dishes and has importance in folk medicine. The leaf extracts of T sinensis possess and exhibit anticancer efficacy against various cancer cell types. In Taiwanese folklore, Antrodia camphorata, also known as “Niu-Cheng-Zi,” is used in traditional medicine to treat various illnesses. Its fruit and mycelium possess various potent antiproliferative properties. Two studies from our group have reported that T sinensis or A camphorata has the ability to cause apoptosis in various cancer cells. Conversely, underlying molecular mechanisms and any beneficial effects remain unknown. This study shows anticancer efficacy for both T sinensis and A camphorata co-treatments that target HL-60 cells. The combination index values indicate that 40 µg/mL of T sinensis and 25 µg/mL of A camphorata as a combined treatment shows a synergetic effect, which reduces HL-60 cell proliferation. Alternately, this treatment exhibited no cytotoxic effects for human umbilical vein endothelial cells. Western blot data showed that T sinensis and A camphorata as a combined treatment result in augmented expression of apoptosis, cytochrome c release, Bcl-2 inhibition, expression of Bax, Fas, and FasL, as well as the cleavage of Bid in HL-60 cells. Moreover, this combined treatment overshadowed monotherapy in its ability to inhibit uPAR, MMP-9, MMP-2, COX-2 expression, and PGE2 secretions. Our study strongly implies that this combined treatment offers more beneficial effects to suppress and treat leukemia due to apoptosis-mediated cell inhibition. Further in vivo studies related to the combined treatment could establish its future potential.
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Wu, Meng-Shan Sharon, Isabella Chaney, Cheng-Hao Steve Chen, Bang Nguyen, and T. C. Melewar. "Luxury fashion brands." Qualitative Market Research: An International Journal 18, no. 3 (June 8, 2015): 298–319. http://dx.doi.org/10.1108/qmr-02-2014-0016.
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Purpose – This paper offers insights into the consumption motives and purchasing behaviour of that market segment in Taiwan against the background of increasing consumption of luxury fashion brands by young female consumers in Asian countries. Design/methodology/approach – Analysis of data collected using face-to-face semi-structured interviews with 23 fashion-conscious females aged 18-32 years was completed and new empirical insights are offered. Findings – The study found a high level of involvement in the world of luxury fashion retailing. Asian consumers devoured media commentary, drew inspiration from female celebrities and treated information-seeking and discussion of luxury fashion brands with friends as a serious and enjoyable pursuit. The social status conferred by expensive fashion wear motivated them to spend on luxury brands even if their discretionary income was limited. Potential guilt in so doing was assuaged by rationalising that the quality was good and the purchase would be long lasting. Marketers targeting this valuable segment should communicate appeals to an aspirational lifestyle in traditional and social media, effective at reaching young women. Originality/value – The study reported in this paper contributes to the limited published research into the luxury-marketing sector in Asia by examining the buying behaviour of female Strawberry Generation consumers in Taiwan. It is the first to research and investigate the meanings attached to luxury by these individuals in the collectivist culture of Taiwan, as well as their motivations, and the factors influencing their purchase of luxury fashions. The study thus contributes with new knowledge to the buying of luxury fashion products by young female Taiwanese consumers, which may be extended to other collectivist cultures in Asia.
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Chen, C. H., S. W. Chien, and M. C. Ho. "A study on fire spreading model for the safety distance between the neighborhood occupancies and historical buildings in Taiwan." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XL-5/W7 (August 11, 2015): 73–78. http://dx.doi.org/10.5194/isprsarchives-xl-5-w7-73-2015.
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Cultural heritages and historical buildings are vulnerable against severe threats from fire. Since the 1970s, ten fire-spread events involving historic buildings have occurred in Taiwan, affecting a total of 132 nearby buildings. Developed under the influence of traditional Taiwanese culture, historic buildings in Taiwan are often built using non-fire resistant brick-wood structure and located in proximity to residential occupancies. Fire outbreak in these types of neighborhood will lead to severe damage of antiquities, leaving only unrecoverable historical imagery. This study is aimed to investigate the minimal safety distance required between a historical building and its surroundings in order to reduce the risk of external fire. This study is based on literature analysis and the fire spread model using a Fire Dynamics Simulator. The selected target is Jingmei Temple in Taipei City. This study explored local geography to identify patterns behind historical buildings distribution. In the past, risk reduction engineering for cultural heritages and historical buildings focused mainly on fire equipment and the available personnel with emergency response ability, and little attention was given to external fire risks and the affected damage. Through discussions on the required safety distance, this research provides guidelines for the following items: management of neighborhoods with historical buildings and consultation between the protection of cultural heritages and disaster prevention, reducing the frequency and extent of fire damages, and preserving cultural resource.
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Chun-chieh, Huang. "Confucian Thought in Postwar Taiwanese Culture." Contemporary Chinese Thought 41, no. 1 (October 2009): 28–48. http://dx.doi.org/10.2753/csp1097-1467410102.
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Hsieh, Hsiu Ching Laura. "Integrating Taiwanese culture into design pedagogy." International Journal of Education Through Art 10, no. 3 (October 1, 2014): 317–29. http://dx.doi.org/10.1386/eta.10.3.317_1.
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Murray, Stephen O., and Keelung Hong. "American anthropologists looking through Taiwanese culture." Dialectical Anthropology 16, no. 3-4 (1991): 273–99. http://dx.doi.org/10.1007/bf00301241.
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Picard, Michel. "Religion, tradition et culture." L'Homme, no. 163 (June 21, 2002): 107–36. http://dx.doi.org/10.4000/lhomme.174.
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N, Sivaguru. "Agananuru Tradition and culture." International Research Journal of Tamil 1, no. 2 (April 30, 2019): 1–13. http://dx.doi.org/10.34256/irjt1921.
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Themes on love and familial relationship, which are referred to as ‘ahatthiNai’ are more in Sangam literature. It may be said that the word ‘thiNai’ belongs to ‘ahatthiNai’. Nacchinaarkkiniyar’s commentary tells that all the other things apart from ‘ahatthiNai’ are referred to as ‘puRam’. ‘AhanaanuuRu’ an anthology of poems in ‘eTTutthokai’ has poems of a minimum of 13 lines and a maximum of 31 lines. 400 poems sung by 145 poets are classified into three divisions. R. Raghava Iyengar in 1918 published ‘ahananuuRu’ for the first time. ‘Nitthilakkovai’ the final division has been taken for our studies. Let us see the details of that division in this article.
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Kollnitz, Andrea, and Patrik Steorn. "Tradition and Visual Culture." Konsthistorisk Tidskrift/Journal of Art History 76, no. 3 (September 2007): 187–89. http://dx.doi.org/10.1080/00233600701430239.
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Salmenkari, Taru. "Building Taiwanese history and memory from below: The role of social movements." Memory Studies 13, no. 1 (November 28, 2017): 24–38. http://dx.doi.org/10.1177/1750698017741927.
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Social movements use memories not only to inspire and mobilize movements but also to struggle for justice. Using memory tools, Taiwanese social movements have challenged official interpretations of history, pluralized subjects worth having their own history and democratized the process of demanding that certain memories should be preserved. They have used memory to fight for social justice and for Taiwanese traditions against modernization and globalization. Social movements have used various memory tool kits, depending on their causes, understandings of Taiwanese identity, current social struggles and access to the political process. Different memory tool kits have led social movements to interpret differently which injustices matter and which gaps in hegemonic narratives deserve their attention.
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Chuang, Yeu-Hui, and Jennifer Abbey. "The culture of a Taiwanese nursing home." Journal of Clinical Nursing 18, no. 11 (June 2009): 1640–48. http://dx.doi.org/10.1111/j.1365-2702.2008.02698.x.
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Carr, Stephen. "Culture and the Thomist Tradition." Theology 107, no. 835 (January 2004): 53–55. http://dx.doi.org/10.1177/0040571x0410700114.
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Nahodil, Otakar. "Tradition as definiens of culture." World Futures 34, no. 3-4 (October 1992): 187–200. http://dx.doi.org/10.1080/02604027.1992.9972304.
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Fabrega, H. "Culture and the psychosomatic tradition." Psychosomatic Medicine 54, no. 5 (September 1992): 561–66. http://dx.doi.org/10.1097/00006842-199209000-00004.
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Alabi, Sheriff. "Nigerian Tradition, Culture and Environment." Tourism Recreation Research 19, no. 2 (January 1994): 69–77. http://dx.doi.org/10.1080/02508281.1994.11014712.
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