DOCSLIB.ORG

Learning “Local” Languages: Passive Revolution, Language Markets, and Aborigine Education in Taiwan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

LEARNING “LOCAL” LANGUAGES: PASSIVE REVOLUTION, LANGUAGE MARKETS, AND ABORIGINE EDUCATION IN TAIWAN ______________________________________________________ A Dissertation Submitted to The Temple University Graduate Board ______________________________________________________ in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY ______________________________________________________ by P. Kerim Friedman May, 2005 ii © by P. Kerim Friedman 2005 All Rights Reserved iii ABSTRACT Title: Learning “Local” Languages: Passive Revolution, Language Markets, and Aborigine Education in Taiwan Degree: Doctor of Philosophy Temple University, 2004 Doctoral Advisory Committee Chair: F. Niyi Akinnaso This dissertation examines contemporary linguistic markets and language policy in Taiwan in terms of the historical processes of state formation, class alliances, and identity politics, drawing upon Pierre Bourdieu’s theory of linguistic markets and Antonio Gramsci’s theory of hegemony as well as the literature on nationalism and linguistic ideology. Emphasis is placed on the historical processes underlying the construction of Taiwan’s linguistic markets as Taiwan’s linguistic nationalism emerged throughout history, focusing on the continuities and changes across Qing, Japanese, KMT and DPP rule. Accordingly, with language policy always in the background, the dissertation touches on several interrelated issues, including (a) the impact of each ruling historical bloc on Taiwan’s linguistic nationalism, focusing on continuities and discontinuities in language and education policies; (b) the formation of Taiwanese identity as a series of nested concentric circles radiating out from local communities to encompass the nation, the larger Chinese community, and eventually the world; (c) the differential processes of incorporating mountains and plains Aborigines into the state and the resultant differences iv in their implementation of state policies; (d) the alternative paths taken by local intellectuals in implementing state policies; and (e) the contradictions between ideology and practice that often besets nationalist projects and the role of “cultural corruption” in bridging the gap. The findings reveal, among others, that, while Bourdieu’s theory of linguistic markets is useful in understanding the language hierarchy in Taiwan, the historiography of the linguistic markets is critical to an understanding of the political processes underlying their construction. It is here that Gramsci’s theory of hegemony enters the picture. Gramsci’s emphasis on the political process of alliance formation between elite and subaltern groups and the cross-class alliance involved in a “passive revolution” implies that the dominant ideology cannot easily be equated with the class interests of the ruling elite. This questions Bourdieu’s theory that assumes a direct correlation between the linguistic capital possessed by the ruling elite and that valued by the linguistic marketplace. In Taiwan’s case, the value accorded to languages in the marketplace has been a product of political negotiation and competition over control of the Taiwanese nation-state. v ACKNOWLEDGEMENTS At sunrise I found [the tortoise] butted like a battering-ram against the immovable foot of the foremast, and still striving, tooth and nail, to force the impossible passage … Their crowning curse is their drudging impulse to straightforwardness in a belittered world. – Melville, The Encantadas or Enchanted Isles Like Melville’s tortoise, I have been ramming myself at rocks for many years now, but I am fortunate to have had the help of many people who both helped set me on the proper path and then helped me surmount seemingly insurmountable obstacles. This starts with my parents, Edward A. and Arline J. L. Friedman, who encouraged me to set high goals and then provided the love and support necessary to achieve them. It continues with every teacher and mentor I have had, but especially Mark Gould, Wyatt MacGaffey and Laurie Hart at Haverford College. It was through them that I learned not to be intimidated by social theory, but to tame it to my own ends. The entire Temple University Anthropology department has been a source of inspiration and I owe a deep dept of gratitude to everyone, but this document wouldn’t exist if it were not for one person: F. Niyi Akinnaso. As a teacher, mentor, and friend he has over and over again gone beyond the call of duty to help encourage, prod, correct, and, above all, guide me through a long and difficult process. Judith Goode, Bambi Schieffelin, and Sydney White all provided excellent council, encouragement, and feedback on this document, for which I am deeply greatful. Much of the thinking underlying this work is due to the invaluable lessons in political economy I learned from Peter Gran, Thomas C. Patterson, Donna Karen and the vi late Peter Rigby. I would also like to thank Paul Garrett, Jay Ruby, and Jayasinhji Jhala for their support. And none of it would have been possible without the assistance of Anita Hilliard. One of the great pleasures of doing research in Taiwan is the extreme generosity one encounters there on a regular basis. It is impossible to mention all the names of all the people whose hospitality and kindness made it possible for me to enter into another society and feel as comfortable there as I do at home. To protect their anonymity I cannot thank my hosts and informants in Fountainhead village and Hualian by name, but not a day goes by when I don’t think about how they opened up their lives to me and welcomed me into their homes. I would like to thank Wu Jing-jyi, Julie Hu and everyone else at the Taipei office of the Fulbright Foundation for Scholarly Exchange for helping me get on my feet. At the Ethnology Department at Academia Sinica I would especially like to thank Chiang Bien, Keith Mau-Thai Chen, Chern Meei-hua, Liu Fei-wen, Ho Ts'ui-p'ing, and Yu Bor-Chuan. Professors Lucy Cheng, Lii-Shih Yu-hwei, Lin Yu-tee, Wang Jin-ping, and Zhang Yu-hong kindly let me audit their classes and provided invaluable assistance. I also appreciate the help of professors Chen Su-chiao, Liu Meihui and Tan Guang-ding. Wang Chiu I at the Council of Aborigine Affairs and Lin Den-chieh at the Ministry of Education helped me locate my research site. I would also like to thank Morris Huang at the American Institute in Taipei for his help. I made many new friends over the course of my graduate career, many of them assisting me in ways that surpassed the norms of friendship. Wu Chun Hung offered me his home. Adam Gilbert helped me find my own. Ann Heylen, Serena Lin, Ciwas Pawan, vii Scott Sommers, Honghong Tinn, and Jennifer Yo and all aided with various stages of this project, from research, to proofreading, to just discussing ideas, and it wouldn’t have been possible without their extraordinary generosity of spirit. I’d also like to thank Huai-xuan Chen, Ya-ling Chang, Fann Meeiyuan, Shaohua Liu, Tseng Chin-chin, R. Scott Wilson, Yaya and Fanny for their assistance. Some friendships began before this project started, like that of my brother M. Timur Friedman, who has always been a friend as well as a brother. Jason Greenberg has been by my side throughout my graduate career, including during my time at the Wertheim Study at the New York Public Library. We have spent many an afternoon commiserating while slurping Japanese noodles on the steps of that great institution, and I can’t imagine having made it through the process without his support. My wife, Shashwati Talukdar, had no choice but to live through this dissertation every step of the way. In meager exchange for all of her patience, love, friendship, and kindness I dedicate this work to her. Finally, I would like to thank the excellent teachers at the Iyengar Yoga Institute of New York for freeing me from the physical and psychological pains which can sometimes accompany extensive periods bent over books and computers. This dissertation was supported with a Fulbright-Hayes Fellowship from the Fulbright Foundation for International Scholarly Exchange, a Pre-Doctoral Dissertation Fellowship from the Chiang Ching-kuo Foundation For International Scholarly Exchange, and a Dissertation Completion Grant from Temple University. viii TABLE OF CONTENTS Page ABSTRACT..................................................................................................................III ACKNOWLEDGEMENTS............................................................................................V LIST OF TABLES AND FIGURES ............................................................................ XII CHAPTER 1 TAIWAN: A SOCIOLINGUISTIC INTRODUCTION ..............................1 Introduction .........................................................................................................2 Nationalism and Langauge, an Anthropological Approach ...................................7 Peripheral Identities and Education in East Asia.................................................12 The Language Socialization of the Anthropologist .............................................14 Structure of the Dissertation...............................................................................19 Notes .................................................................................................................26 CHAPTER 2 LOCAL CULTURES, LOCAL LANGUAGES: THE POLITICAL ECONOMY OF LANGUAGE AND EDUCATION REFORM IN TAIWAN ...............27 Taiwan’s Passive Revolution..............................................................................27
Recommended publications
  • Hwang, Yin (2014) Victory Pictures in a Time of Defeat: Depicting War in the Print and Visual Culture of Late Qing China 1884 ‐ 1901

    Hwang, Yin (2014) Victory Pictures in a Time of Defeat: Depicting War in the Print and Visual Culture of Late Qing China 1884 ‐ 1901

    Hwang, Yin (2014) Victory pictures in a time of defeat: depicting war in the print and visual culture of late Qing China 1884 ‐ 1901. PhD Thesis. SOAS, University of London http://eprints.soas.ac.uk/18449 Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non‐commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this thesis, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", name of the School or Department, PhD Thesis, pagination. VICTORY PICTURES IN A TIME OF DEFEAT Depicting War in the Print and Visual Culture of Late Qing China 1884-1901 Yin Hwang Thesis submitted for the degree of Doctor of Philosophy in the History of Art 2014 Department of the History of Art and Archaeology School of Oriental and African Studies, University of London 2 Declaration for PhD thesis I have read and understood regulation 17.9 of the Regulations for students of the School of Oriental and African Studies concerning plagiarism. I undertake that all the material presented for examination is my own work and has not been written for me, in whole or in part, by any other person.
  • Resisting Chinese Linguistic Imperialism

    Resisting Chinese Linguistic Imperialism

    UYGHUR HUMAN RIGHTS PROJECT SPECIAL REPORT Resisting Chinese Linguistic Imperialism: Abduweli Ayup and the Movement for Uyghur Mother Tongue-Based Education Rustem Shir, Research Associate Logo of the Ana Til Balilar Baghchisi (Mother Tongue Children’s Garden) May 2019 Contents Acknowledgement 4 Introduction 5 1. CCP language policy on education in East Turkestan 6 Foundations of CCP ethnic minority policy 6 Eras of minority language tolerance 9 Primary and secondary school ‘bilingual’ education policy 12 The Xinjiang Class 20 Mandarin as the language of instruction at Xinjiang University 22 Preschool and kindergarten ‘bilingual’ education policy 23 Suppression of the Movement for Uyghur Mother Tongue-Based Education 26 The Hotan Prefecture and Ghulja County Department of Education directives 28 Internment camps 29 Discussion 32 2. ABduweli Ayup and the Movement for Uyghur Mother Tongue-Based Education 36 Upal: Why couldn’t we study Kashgari? 36 Toquzaq: Oyghan! (Wake Up!) 38 Beijing: Our campus felt like a minority region 41 Doletbagh: My sad history repeating in front of me 50 Urumchi: Education for assimilation 55 Lanzhou: Are you bin Laden? 60 Ankara: Ethno-nationalism and a counterbalance 67 Urumchi: For the love of community 72 Lawrence: Disconnected 77 Kashgar: Rise of the Movement for Uyghur Mother Tongue-Based Education 81 Urumchi: Just keep silent 89 Kashgar: You’re going to be arrested 93 Doletbagh Detention Center: No choice, brother 98 Urumchi Tengritagh Detention Center: Qorqma (Don’t be afraid) 104 Urumchi Liudaowan Prison: Every color had disappeared 109 Urumchi Koktagh Prison: Do you want to defend yourself? 124 2 Urumchi/Kashgar: Release and return 127 Kashgar: Open-air prison 131 Ankara: Stateless and stranded 138 Paris: A new beginning 146 3.
  • Island of Memories Postcolonial Historiography and Public Discourse in Contemporary Taiwan

    Island of Memories Postcolonial Historiography and Public Discourse in Contemporary Taiwan

    Island of Memories Postcolonial Historiography and Public Discourse in Contemporary Taiwan Lung-chih Chang HCM ２ (３): ２２９–２４４ DOI: １０.１５５７/HCM２０１４.３.CHAN Abstract The re-discovery of Taiwanese history along with both official and local initiatives of cultural heritage and public commemorations constitutes an important postcolonial cultural phenomenon. This paper discusses the “memory boom” in post-martial law Taiwan and examines its implications in our understanding of history, culture, and modernity in East Asian context. The major arguments of this paper can be summarised in three parts. The first section introduces the emergence of new academic and public discourses in Taiwan in the post-martial law era. The second and main section offers four major examples of postcolonial historiography and public discourse including national commemoration, ethnic revival, the heritage movement and Taiwa- nese wartime experience. The final section further illustrates the features of Taiwan’s postcolonial historiography in terms of history and memory with topical discussions on the rethinking of the modernity question and the reinterpretation of Japanese colonial heritage. Keywords: Taiwanese historiography, public history, memory, heritage, identity Introduction For a first-time visitor to Taiwan, an alternative to the must-see Taipei 101 tower or the trendy National Palace Museum is the nostalgic 228 Peace Memorial Park. The park is located in downtown Taipei right beside the ROC presidential palace, formerly the Japanese Taiwan Government-Gen- eral Building. Founded as Taipei New Park in 1908 by the Japanese, the park was renamed as 228 Peace Memorial Park in 1996 by the then city VOL. 2, NO.
  • Describing the Morphology of Amis Kazuhiro Imanishi University of Tokyo, JSPS Research Fellow

    Describing the Morphology of Amis Kazuhiro Imanishi University of Tokyo, JSPS Research Fellow

    Describing the morphology of Amis Kazuhiro Imanishi University of Tokyo, JSPS Research Fellow Amis is an Austronesian language spoken in Taiwan. Typologically, it belongs to the Philippine-type languages and, along with other indigenous languages spoken in Taiwan, shares a number of similarities with Philippine languages. Phonologically, the language is rather simple; it has 21 phonemes, (C)V(C) syllable Figure 1 Map of East Asia structure, and few phonological rules. Morphologically, the language is complex and owns a rich variety of affixes. It has a complex system of voice alternation, which is traditionally called “focus system”. The word order is relatively free except that the predicate basically precedes its arguments. 1. About my research 1.1. Why Amis? As I was studying linguistic in my undergraduate course, I came to know that a lot of minority languages of the world are dying out; I definitely wanted to conduct a field research of any endangered language. Taiwan used to be a colony of Japan until 1945 and Figure 2 Map of Taiwan old people there still speak Japanese (my mother tongue) well. It is geographically very close to Japan, and living expenses there are not high. These all factors led me to choose one of the minority languages spoken in Taiwan. In my undergraduate course, I had not taken any course on field method; there are, in fact, no course on field method at my former university; therefore, I thought I was difficult to conduct a research on a literally “dying” language, such as Kanakanavu or Saaroa. Amis is the largest indigenous language in Taiwan, with approximately 50,000 to 80,000 speakers; there is no reference grammar which is based on adequate knowledge of linguistics.
  • Imagining Ritual and Cultic Practice in Koguryŏ Buddhism

    Imagining Ritual and Cultic Practice in Koguryŏ Buddhism

    International Journal of Korean History (Vol.19 No.2, Aug. 2014) 169 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism Richard D. McBride II* Introduction The Koguryŏ émigré and Buddhist monk Hyeryang was named Bud- dhist overseer by Silla king Chinhŭng (r. 540–576). Hyeryang instituted Buddhist ritual observances at the Silla court that would be, in continually evolving forms, performed at court in Silla and Koryŏ for eight hundred years. Sparse but tantalizing evidence remains of Koguryŏ’s Buddhist culture: tomb murals with Buddhist themes, brief notices recorded in the History of the Three Kingdoms (Samguk sagi 三國史記), a few inscrip- tions on Buddhist images believed by scholars to be of Koguryŏ prove- nance, and anecdotes in Memorabilia of the Three Kingdoms (Samguk yusa 三國遺事) and other early Chinese and Japanese literary sources.1 Based on these limited proofs, some Korean scholars have imagined an advanced philosophical tradition that must have profoundly influenced * Associate Professor, Department of History, Brigham Young University-Hawai‘i 1 For a recent analysis of the sparse material in the Samguk sagi, see Kim Poksun 金福順, “4–5 segi Samguk sagi ŭi sŭngnyŏ mit sach’al” (Monks and monasteries of the fourth and fifth centuries in the Samguk sagi). Silla munhwa 新羅文化 38 (2011): 85–113; and Kim Poksun, “6 segi Samguk sagi Pulgyo kwallyŏn kisa chonŭi” 存疑 (Doubts on accounts related to Buddhism in the sixth century in the Samguk sagi), Silla munhwa 新羅文化 39 (2012): 63–87. 170 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism the Sinitic Buddhist tradition as well as the emerging Buddhist culture of Silla.2 Western scholars, on the other hand, have lamented the dearth of literary, epigraphical, and archeological evidence of Buddhism in Kogu- ryŏ.3 Is it possible to reconstruct illustrations of the nature and characteris- tics of Buddhist ritual and devotional practice in the late Koguryŏ period? In this paper I will flesh out the characteristics of Buddhist ritual and devotional practice in Koguryŏ by reconstructing its Northeast Asian con- text.
  • Whose History and by Whom: an Analysis of the History of Taiwan In

    Whose History and by Whom: an Analysis of the History of Taiwan In

    WHOSE HISTORY AND BY WHOM: AN ANALYSIS OF THE HISTORY OF TAIWAN IN CHILDREN’S LITERATURE PUBLISHED IN THE POSTWAR ERA by LIN-MIAO LU (Under the Direction of Joel Taxel) ABSTRACT Guided by the tenet of sociology of school knowledge, this study examines 38 Taiwanese children’s trade books that share an overarching theme of the history of Taiwan published after World War II to uncover whether the seemingly innocent texts for children convey particular messages, perspectives, and ideologies selected, preserved, and perpetuated by particular groups of people at specific historical time periods. By adopting the concept of selective tradition and theories of ideology and hegemony along with the analytic strategies of constant comparative analysis and iconography, the written texts and visual images of the children’s literature are relationally analyzed to determine what aspects of the history and whose ideologies and perspectives were selected (or neglected) and distributed in the literary format. Central to this analysis is the investigation and analysis of the interrelations between literary content and the issue of power. Closely related to the discussion of ideological peculiarities, historians’ research on the development of Taiwanese historiography also is considered in order to examine and analyze whether the literary products fall into two paradigms: the Chinese-centric paradigm (Chinese-centricism) and the Taiwanese-centric paradigm (Taiwanese-centricism). Analysis suggests a power-and-knowledge nexus that reflects contemporary ruling groups’ control in the domain of children’s narratives in which subordinate groups’ perspectives are minimalized, whereas powerful groups’ assumptions and beliefs prevail and are perpetuated as legitimized knowledge in society.
  • The Presbyterian Church in Taiwan and the Advocacy of Local Autonomy

    The Presbyterian Church in Taiwan and the Advocacy of Local Autonomy

    SINO-PLATONIC PAPERS Number 92 January, 1999 The Presbyterian Church in Taiwan and the Advocacy of Local Autonomy by Christine Louise Lin Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS is an occasional series edited by Victor H. Mair. The purpose of the series is to make available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including Romanized Modern Standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino-Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. The only style-sheet we honor is that of consistency. Where possible, we prefer the usages of the Journal of Asian Studies. Sinographs (hanzi, also called tetragraphs [fangkuaizi]) and other unusual symbols should be kept to an absolute minimum. Sino-Platonic Papers emphasizes substance over form.
  • China Study Journal

    China Study Journal

    CHINA STUDY JOURNAL CHINA DESK Churches Together in Britain and Ireland churches. ìogether IN BRITAIN ANO IREIAND® China Study Journal Spring/Summer 2011 Editorial Address: China Desk, Churches Together in Britain and Ireland, 39 Eccleston Square, London SW1V 1BX Email: [email protected] ISSN 0956-4314 Cover: Nial Smith Design, from: Shen Zhou (1427-1509), Poet on a Mountain Top, Ming Dynasty (1368-1644). Album leaf mounted as a hand scroll, ink and water colour on paper, silk mount, image 15 Vi x 23 % inches (38.74 x 60.33cm). © The Nelson-Arkins Museum of Art, Kansas City, Missouri. Purchase: Nelson Trust, 46-51/2. Photograph by Robert Newcombe. Layout by raspberryhmac - www.raspberryhmac.co.uk Contents Section I Articles 5 CASS work group Report on an in-house survey of Chinese 7 Christianity Caroline Fielder Meeting social need through charity: religious 27 contributions in China A new exploration of religious participation in 53 social services - a project research report on the Liaoning Province Catholic Social Service Center Gao Shining & He Guanghu The Central Problem of Christianity in Today's 71 China and some Proposed Solutions Section II Documentation 89 Managing Editor: Lawrence Braschi Translators: Caroline Fielder, Lawrence Braschi Abbreviations ANS : Amity News Service (HK) CASS : Chinese Academy of Social Sciences (Beijing) CCBC : Chinese Catholic Bishops' Conference CCC : China Christian Council CCPA : Chinese Catholic Patriodc Association CM : China Muslim (Journal) CPPCC : Chinese People's Consultative Conference FY : Fa Yin (Journal of the Chinese Buddhist Assoc.) SCMP : South China Morning Post(HK) SE : Sunday Examiner (HK) TF : Tian Feng (Journal of the China Christian Council) TSPM : Three-Self Patriotic Movement UCAN : Union of Catholic Asian News ZENIT : Catholic News Agency ZGDJ : China Taoism (Journal) ZGTZJ : Catholic Church in China (Journal of Chinese Catholic Church) Note: the term lianghui is used in this journal to refer to the joint committees of the TSPM and CCC.
  • Shi Lang: Hero Or Villain? His Evolving Legacy in China and Taiwan

    Shi Lang: Hero Or Villain? His Evolving Legacy in China and Taiwan

    Ronald C. Po Shi Lang: hero or villain? His evolving legacy in China and Taiwan Article (Accepted version) (Refereed) Original citation: Po, Ronald C. (2017) Shi Lang: hero or villain? His evolving legacy in China and Taiwan. Modern Asian Studies . ISSN 0026-749X © 2017 Cambridge University Press This version available at: http://eprints.lse.ac.uk/81309/ Available in LSE Research Online: June 2017 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of any article(s) in LSE Research Online to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. This document is the author’s final accepted version of the journal article. There may be differences between this version and the published version. You are advised to consult the publisher’s version if you wish to cite from it. Shi Lang: Hero or Villain? His Evolving Legacy in China and Taiwan Ronald C. Po London School of Economics [Accepted to be published in Modern Asian Studies (2018)] Abstract For over two centuries, some of China’s most prominent officials, literary figures, and intellectuals have paid special attention to the legacy of Shi Lang.
  • The Renewal of Ancestral House Under Ancestor Worship Ritual Culture: Conservation and Revitalisation of Shichuan’Gou Village Based on Typo-Morphology Theory

    The Renewal of Ancestral House Under Ancestor Worship Ritual Culture: Conservation and Revitalisation of Shichuan’Gou Village Based on Typo-Morphology Theory

    ISUF 2020: CITIES IN THE TWENTY-FIRST CENTURY THE RENEWAL OF ANCESTRAL HOUSE UNDER ANCESTOR WORSHIP RITUAL CULTURE: CONSERVATION AND REVITALISATION OF SHICHUAN’GOU VILLAGE BASED ON TYPO-MORPHOLOGY THEORY Shuyu Zhang, Master of Architecture and Urban Planning, Tongji University, China ABSTRACT This paper discusses the spatial prototype of ancestral house and its renewal of revitalisation process under ritual culture in modern society by using a case study of Zhang’s ancestral house built in Qing dynasty in Shichuan’gou Village (Shaanxi Province, China). Hakka migrants, who moved to Shichuan’gou Village since the 18th century, brought ancestor worship ceremonies from Anhui Province. Shichuan’gou Village has a special culture combining both the Hakka and local folk culture of the southern Shaanxi Province. With a focus on the mixed ancestor worship ritual culture, this paper analyses the architectural form, axis connection, spatial sequence and function organization of 60 typical ancestor halls located in both northern China and southern China. Among which 12 spatial prototypes are analyzed for preserving and reconstructing Zhang’s ancestral house. In the hope of reviving ancestor worship ritual culture and developing the local tourism and economy, the spatial prototype is applied to the Typo-morphology of the settlement level and the courtyard level in Shichuan’gou Village. It helps to form various spatial ritual sequences, reconstruct the core ancestor worship space and reset the function to adapt modern life. By contrasting the new and
  • Taipei and Seoul's Modern Urbanization Under

    Taipei and Seoul's Modern Urbanization Under

    sustainability Article Taipei and Seoul’s Modern Urbanization under Japanese Colonial Rule: A Comparative Study from the Present-Day Context Yeonkyung Lee Institute of Convergence Research Institute of Regional Humanities and Information, Incheon National University, Incheon 21999, Korea; [email protected]; Tel.: +82-10-5019-5372 Received: 29 April 2020; Accepted: 7 June 2020; Published: 11 June 2020 Abstract: Both Taipei and Seoul underwent a process of colonization and modern urbanization during the early part of the 20th century, under Japanese rule. In both countries, urban-planning projects from the colonial period have had a great impact on recent urban changes. This comparative analysis aims to identify the characteristics of modern cities with Japanese colonial histories, focusing on the following three aspects: (1) Urban structure based on spatial distribution by ethnic group; (2) Japanese colonial urban planning; and (3) modern boulevards that convey the power and spectacle of a colonial city. Taipei and Seoul have multi-cores because the Japanese and Taiwanese/Korean areas were not clearly separated spatially. Secondly, Japanese colonial urban planning was influenced by Japanese settlements and government facilities. Thirdly, the main boulevards in each city, created through modern urban planning, combine modern streetscapes with imperial spectacle. These boulevards took on an important political meaning after liberation. Comparative studies of Taipei and Seoul can illuminate the difference between modern cities with a Japanese colonial history and colonial cities under European rule. Such comparisons make it possible to analyze the meaning, value, and relevance of colonial remnants, including urban structure and artifacts, for each city’s sustainable future.
  • Religion in China Today: Introduction Daniel L. Overmyer

    Religion in China Today: Introduction Daniel L. Overmyer

    Religion in China Today: Introduction Daniel L. Overmyer In the last 20 years religious traditions in many parts of China have revived their activities and organizations and rebuilt their temples, mosques and churches, despite decades of strict regulation and repression by the government. This revival is an aspect of the greater social freedom that has accompanied the economic development and diversification of that period. The government is trying to maintain political control, and legal restrictions remain, but wherever local conditions permit, religious activities come bubbling to the surface, festivals for the gods are held, traditional funerals and burial rituals are restored, destroyed images and shrines are replaced, priests reappear to perform rituals, and congrega- tions meet to worship. There is some outside help for these revived activities, from such sources as overseas Chinese lineages, temples for the same gods in Taiwan, Muslim and Buddhist organizations in the Near East and South-East Asia, and Christian missions, but the fundamental impetus is the faith and devotion of the Chinese people themselves. All of this involves both the partial restoration of older traditions and adaptation to the present economic and social situation. Religious beliefs and rituals are an important and growing reality in modern Chinese society, which cannot be fully understood without taking them into account. They are also an important political issue for the government, because according to orthodox Marxist theory religion is supposed to wither away as socialism is established, but this has not happened. On the contrary, religious traditions with completely non-Marxist ideologies are flourishing, which amounts to a challenge to the authority of the Party and state.