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The Lucky Things for the Pigs the Pig's Perso
2019 Gong Xi Fa Chai! (Mandarin) Gong Hey Fat Choy! (Cantonese) Chinese New Year begins on Tuesday, February 5, 2019! Career - Pig’s will have a small setback in their careers in 2019. But 2019 is the year of the Pig. If you’re born in the year of the Pig, you’re a Pig! everything will turn out for the good when they begin moving. For Pig’s Birth Years: 1923, 1935, 1947, 1959, 1971, 1983, 1995, 2007, 2019, entrepreneurs, it’s a good year to develop their businesses. The last months of 2019 are the best time for Pigs to achieve their goals. 2031, 2043... Health - Health-wise, Pigs will have an average time in 2019. Pigs are The Lucky Things for the Pigs advised to find a balance between work and rest. What’s more, they • Lucky Numbers: 2, 5, 8 should pay attention to traffic safety when on the road. • Lucky Months: the 2nd, 7th, 10th, and 11th Chinese lunar months Pigs will have very good financial prospects in 2019. Pigs will • Lucky Days: the 17th and 24th of every Chinese lunar month Finances - do well in their investments and get well rewarded. (for most iphone users you can turn on your Chinese Lunar Calendar under Settings) • Lucky Colors: yellow, gray, brown, gold Love - 2019 is a lucky year for male Pigs in their relationships. Male • Lucky Flowers: Hydrangea and Daisy Pigs will meet an attractive woman easily this year. For female Pigs, • Lucky Directions: East, South, and Northeast your relationship’s development will not be as good as for males of your sign. -
Chinese Zodiac Animals Trail #Cnysunderland2021
Chinese Zodiac Animals Trail #CNYSunderland2021 Find out amazing facts about the 12 animals of the Chinese Zodiac and try some fun animal actions. 12th February 2021 is the start of the Year of the Ox, but how were the animals chosen and in which order do they follow each other? Find out more….. How did the years get their names? A long time ago in China, the gods decided that they wanted to name the years after animals. They chose twelve animals – dragon, tiger, horse, snake, pig, cockerel, rat, rabbit, goat, dog, ox and monkey. All of these wanted the first year to be named after them as they all thought themselves to be the most important. Can you imagine the noise when they were arguing? They made so much noise that they woke up the gods. After listening to all their arguments the gods decided to settle the matter by holding a race across a wide river. The years would be named according to the order in which the animals finished the race. The animals were very excited. They all believed that they would win – although the pig wasn’t quite so sure. During the race there were many changes in position, with different animals taking the lead. As they approached the river bank ox was in the lead with rat a very close second. Rat was determined to win but he was getting very tired. He had to think quickly. He managed to catch the ox’s tail and from there he climbed onto his back. Ox could see that he was winning but just as he was about to touch the bank, rat jumped over his head and landed on dry land. -
The Iranian Therapist and Her Cambodian Clients
11/11/2018 cerieastbay.org/web3/media/dragon.html excerpt from UNDER THE DRAGON California's New Culture by Lonny Shavelson and Fred Setterberg buy the book T h e I r a n i a n T h e r a p i s t a n d H e r C a m b o d i a n C l i e n t s by Lonny Shavelson and Fred Setterberg Dr. Mona Afari studied Lay’s impassive expression as the translator rendered his words from Cambodian into English. “My mother and father,” she heard the translator repeat, “…the Khmer Rouge take them. I never see again.” Mona watched Lay’s eyes spark with pain as he recounted the story of his parents’ murder, and she asked herself the question that had haunted her since founding the weekly therapy group: Could she— an Iranianborn, female therapist—breach the chasm separating her from these six middleaged male survivors of the Cambodian holocaust and provide the help they desperately needed? The Cambodian men had spilled into Oakland’s largely Latino Fruitvale District like victims thrown from a terrible traffic accident—uneducated villagers battered physically and psychologically, utterly unprepared for life in America. In stark contrast, Mona was the upper class daughter of an Iranian industrialist, an educated urban cosmopolite, a Jew from a Muslim nation, and a willing immigrant to the United States. Mona concentrated on the tone of Lay’s voice. She did not understand the Cambodian language, but neither was she completely comfortable in English. -
The Year of the Pig Sunday, February 10, 2019 • 12–4:30 Pm
LEVEL 3 Lunar New Year Celebration and Other Asian Traditions: The Year of the Pig Sunday, February 10, 2019 • 12–4:30 pm he Lunar New Year is one of the most important and Tfestive holidays of the year for many Asian families around the world. Traditionally, families celebrate the New LEVEL 2 Year by cleaning the home, cooking a feast, making red and gold banners, and preparing other special decorations. This vibrant holiday also marks a time to remember loved ones and honor ancestors, earn favors and good fortune for the New Year, and celebrate the arrival of spring. Whether you observe C h u¯ n Jié (Chinese New Year), Seollal (Korean New Year), or Têt (Vietnamese New Year), enjoy the sights, tastes, and sounds of the Lunar New Year. May LEVEL 1 the Year of the Pig bring blessings of happiness, health, and peace that surround you all through the year. THE YEAR OF THE PIG 1923 • 1935 • 1947 • 1959 • 1971 • 1983 • 1995 • 2007 • 2019 The Year of the Pig begins this year on Tuesday, February 5, 2019. The Pig is the last animal sign on the Chinese zodiac calendar. People born in the Year of the Pig are said to be diligent, compassionate, OMCA Festivals are made possible in part by and generous. They have great concentration; once they set a goal, they will devote all their energy to generous support from the Oakland Museum Women’s Board and the Koret Foundation. achieving it. Those born in the Year of the Pig are honest, thoughtful, and can handle things properly ACKNOWLEDGMENTS Special thanks to OMCA Staff, Docents, and carefully. -
Zodiac Animal Masks
LUNAR NEW YEAR ZODIAC ANIMAL MASKS INTRODUCTION ESTIMATED TIME The Year of the Ox falls on February 12 this year. 15–20 minutes The festival is celebrated in East Asia and Southeast Asia and is also known as Chun Jié (traditional Chinese: 春節; simplified Chinese:春节 ), or the Spring MATERIALS NEEDED Festival, as it marks the arrival of the season on the lunisolar calendar. • Chart (on the next page) to find your birth year and corresponding zodiac animal The Chinese Zodiac, known as 生肖, is based on a • Zodiac animal mask templates twelve-year cycle. Each year in that cycle is correlated to an animal sign. These signs are the rat, ox, tiger, • Printer rabbit, dragon, snake, horse, goat, monkey, rooster, dog, • Colored pencils, markers, crayons, and/or pens and pig. It is calculated according to the Chinese Lunar • Scissors calendar. It is believed that a person’s zodiac animal offers insights about their personality, and the events • Hole punch in his or her life may be correlated to the supposed • String influence of the person’s particular position in the twelve-year zodiac cycle. Use the directions below to teach your little ones STEPS how to create their own paper zodiac animal mask to 1. Using the Chinese zodiac chart on the next page, celebrate the Year of the Ox! find your birth year and correlating zodiac animal. 2. Print out the mask template of your zodiac animal. 3. Color your mask, cut it out, and use a hole punch and string to make it wearable. CHINESE ZODIAC CHART LUNAR NEW YEAR CHINESE ZODIAC YEAR OF THE RAT YEAR OF THE OX YEAR OF THE TIGER 1972 • 1984 • 1996 • 2008 1973 • 1985 • 1997 • 2009 1974 • 1986 • 1998 • 2010 Rat people are very popular. -
Towards a Christian Pastoral Approach to Cambodian Culture
Thesis Title: Towards a Christian Pastoral Approach to Cambodian Culture In fulfilment of the requirements of Master’s in Theology (Missiology) Submitted by: Gerard G. Ravasco Supervised by: Dr. Bill Domeris, Ph D March, 2004 Towards a Christian Pastoral Approach to Cambodian Culture Table of Contents Page Chapter 1 1.0 Introduction 1 1.1 The world we live in 1 1.2 The particular world we live in 1 1.3 Our target location: Cambodia 2 1.4 Our Particular Challenge: Cambodian Culture 2 1.5 An Invitation to Inculturation 3 1.6 My Personal Context 4 1.6.1 My Objectives 4 1.6.2 My Limitations 5 1.6.3 My Methodology 5 Chapter 2 2.0 Religious Influences in Early Cambodian History 6 2.1 The Beginnings of a People 6 2.2 Early Cambodian Kingdoms 7 2.3 Funan 8 2.4 Zhen-la 10 2.5 The Founding of Angkor 12 2.6 Angkorean Kingship 15 2.7 Theravada Buddhism and the Post Angkorean Crisis 18 2.8 An Overview of Christianity 19 2.9 Conclusion 20 Chapter 3 3.0 Religions that influenced Cambodian Culture 22 3.1 Animism 22 3.1.1 Animism as a Philosophical Theory 22 3.1.2 Animism as an Anthropological Theory 23 3.1.2.1 Tylor’s Theory 23 3.1.2.2 Counter Theories 24 3.1.2.3 An Animistic World View 24 3.1.2.4 Ancestor Veneration 25 3.1.2.5 Shamanism 26 3.1.3 Animism in Cambodian Culture 27 3.1.3.1 Spirits reside with us 27 3.1.3.2 Spirits intervene in daily life 28 3.1.3.3 Spirit’s power outside Cambodia 29 3.2 Brahmanism 30 3.2.1 Brahmanism and Hinduism 30 3.2.2 Brahmin Texts 31 3.2.3 Early Brahmanism or Vedism 32 3.2.4 Popular Brahmanism 33 3.2.5 Pantheistic Brahmanism -
Child Life in Chinese Homes
t:^ ' \»' ' Co> Uy W H»* ^iV Vj «llillip»PB«»IIMI«l»IIIIWII»W»IIMl)l|IWIII»WWII» W"' .-'---.;v- ?^fe^.5^I^^T?:^i5^5^%^^ QforttcU HmoBtatta ffiibtarg Jltt)ata, ^tta loch CHARLES WILLIAM WASON COLLECTION CHINA AND THE CHINESE THE GIFT OF CHARLES WrLLIAM WASON CLASS OF 1B76 1918 m Child Life IN Chinese Homes BY MES. BBYSON, OF THE LONDON MISSIOJ^, WUOHANQ, CHINA. man^ lUuatrEttiona. THE KELIGIOUS TEACT SOCIETY, 56, PATEENOSTBR EOW; 65, ST. PAUL'S CHUECHYAED; AND 16*, PICCADILLY. 1885. PS 7^^ TO THE DEAR MEMORY OF BORN AT WUCHANG, ON THE YANG-TSE-KIANG ; DIED AT CHBPOO, ON THE YELLOW SEA, BER MOTHER DEDICATES THIS BOOK. Por dear e'en as my native shores The land that owns her grave. PEEFACE. More than nine years ago I set sail for far-off China. Since then the city of Wuchang-fa, six hundred miles up the great Yang-tse-ldang, has been my home. When I arrived there, how extraordinary the Httle pig-tailed boys and small-footed girls looked to me, and how much I wished to be able to understand them when they were chattering away to each other in words which sounded so strange to me ! After a while I learned to speak to them in their own language. They would follow me in large numbers along the narrow streets, and gather round me wonderingly as I sat down on the green slopes of their city wall. By-and-by some of them came to our schools, and became very well known to me. -
THE BALLAD of MULAN – Anonymous
1 URL for Literature Page: http://www.tsoidug.org/literary.php URL for Home Page: http://www.tsoidug.org/index.php 木 兰 词 逸 名 mu` lan’ ci’ yi` ming’ THE BALLAD OF MULAN – Anonymous 冯欣明英语翻译及拼音(简体版) - English Translation and Pinyin by Feng Xin-ming (Simplified Chinese Script) - (Note: Pinyin to enable entry by ordinary keyboard: ji- = first tone, ji’ = second tone, ji^ = third tone, ji` = fourth tone.) 唧 唧 复 唧 唧,木 兰 当 户 织。 ji- ji- fu` ji- ji- , mu` lan’ dang- hu` zhi- ji ji again ji ji, Mulan in front of door weave “Ji ji,” and “ji ji,” Mulan weaves in front of the door. 不 闻 机 杼 声,惟 闻 女 叹 息。 bu` wen’ ji- zhu` sheng- , wei’ wen’ nu^ tan` xi- not hear machine shuttle noise, only hear daughter sigh - - “Now we don’t hear the loom shuttle; we only hear our daughter sighing. 问 女 何 所 思,问 女 何 所 忆? wen` nu^ he’ suo^ si- , wen` nv^ he’ suo^ yi- ask daughter what of think, ask daughter what of remember Daughter, what are you thinking about? What are you nostalgic over?” 女 亦 无 所 思,女 亦 无 所 忆, nu^ yi` wu’ suo^ si- , nv^ yi` wu’ suo^ yi- daughter also none of think, daughter also none of remember “I am not thinking about anything, and I am not nostalgic. 2 昨 夜 见 军 帖,可 汗 大 点 兵, zuo’ ye` jian` jun- tie’, ke^ han’ da` dian^ bing- last night see army notice, khan - - big roll-call soldiers Last night I saw the conscription notice; it’s the Khan’s1 Great Call- up2. -
Fenghuang and Phoenix: Translation of Culture
International Journal of Languages, Literature and Linguistics, Vol. 6, No. 3, September 2020 Fenghuang and Phoenix: Translation of Culture Lyujie Zhu Confucius‟ time, fenghuang was mainly used to describe Abstract—Fenghuang and phoenix from ancient myths are virtuous man, such as shi and king, and it was in Han dynasty both culture-loaded words that have unique features and that fenghuang‟s gender was gradually distinguished [18], as comprehensive historical developing routes. This paper focuses the male feng with the female huang respectively, in on their translations to find out the reflected cultural issues and symbolizing everlasting love that representing the yin-yang power influences under the ideas of cultural identity and language power. Classic literatures like The Analects and The balance. After Ming-Qing period, fenghuang was major Tempest in bilingual versions are compared in terms of the symbolization for female that such transformation is translation for both animals, as well as by searching the unavoidably related to the monarchal power of Chinese different social backgrounds and timelines of those literatures. empresses in indicating themselves by using The mixed usage of phoenix and fenghuang in both Chinese fenghuang-elements [16]. (East) and English (West) culture makes confusions but also As for phoenix in the West, it has the totally different enriches both languages and cultures. origins and characteristics. Phoenix dies in its nest, and then Index Terms—Fenghuang, phoenix, translation, language, is reborn from its own burned ashes, with a duration of about cultural identity. 500 years [19]. Phoenix is said to be originated from Egyptian solar myths of the sacred bird, benu, through association with the self-renewing solar deity, Osiris [20]. -
The Original Meaning of the Chinese Character for “Beauty”
Filozofski vestnik Letnik/Volume XXII • Številka/Number 2 • 2001 • 141-159 THE ORIGINAL MEANING OF THE CHINESE CHARACTER FOR “BEAUTY” J ianping G ao l “Beauty” is translated into Chinese as Џ, (mei) and “Aesthetics” as -^ c ^ (meixue) (literally meaning the studies of the beauty). The compound ( meixue) is new in Chinese and its origin is due to translation in modern time. But indigenous in China is the word mei (beauty), which appearred as early as more than 3000 years ago. The very first question in aesthetics was probably “what is beauty?” The concept of beauty in the mind of ancient Chinese is not necessarily identical with that in the mind of modern people, but an investigation of it may be of some interest to today’s aesthetic inquiry, and, as we shall see, it already attracts attention of some scholars in the fields of both linguistics and aesthetics. “ ЏЈ’ (beauty) is traditionally considered to be composed of two characters: (sheep) and (large). A large sheep will supply plenty of delicious meat. This explanation comes from ShuowenJiezi (100 A.D.), a pioneering book on the research of Chinese characters: Џ. (beauty) means delicious. It is composed of (sheep) and (large). Among six domestic animals (cow, horse, sheep, pig, hen, and dog), sheep are the major sacrificial offerings. Beauty is identical with goodness.1 This opinion was accepted by almost all philologists in ancient China, such as Xu Xuan (917 - 992), Xu Kai (920-974), Duan Yucai (1735 - 1815), Wang Yun (1784 - 1854), and Zhu Junsheng (1788 - 1858), who provided 1 Shuowen Jiezi (literally means “a discription of simply characters and explanation of complex characters”) is a dictionary-like book which was intended to explain Chinese characters on the basis of their forms. -
PENANG CHINESE CUSTOMS and TRADITIONS1 Goh Sang
Kajian Malaysia, Vol. 33, Supp. 2, 2015, 135–152 PENANG CHINESE CUSTOMS AND TRADITIONS1 Goh Sang Seong School of Humanities, Universiti Sains Malaysia, MALAYSIA Email: [email protected] The Chinese first settled in Penang about two centuries ago bringing along with them their cultural practices from China. However, with the passing of time their cultural practices had undergone significant changes especially among the Hokkien Chinese who comprise the majority of the Chinese community in Penang. This essay examines the customs and traditions of the Penang Chinese from the aspects of beliefs and prayer ceremonies, festive celebrations, artefacts and daily activities in a more comprehensive manner. The influences of modern education and geographical environments have resulted in the evolution of their own unique and distinctive variation of Chinese customs. Their festive celebrations, beliefs, practices and daily activities reveal the inheritance from their ancestors from China besides the incorporation of Malay sociocultural elements. In fact, some customs are peculiar only to the Penang Hokkien who had to survive in an environment that was different from China although these customs are still based on traditional Chinese concepts and philosophy. The difference is the way in which these customs and traditions are celebrated. Present day Penang Chinese remain loyal to traditional customs brought by their ancestors from China although there is evidence of assimilation with Malay elements. Keywords: Penang Chinese, customs, heritage, Malay elements INTRODUCTION As early as the 15th century, Penang (known to the Chinese as Bin Lang Yu) had already existed on the map used by Admiral Cheng Ho in his expeditions to Southeast and Central Asia (Tan, 2007: 17). -
Names of Chinese People in Singapore
101 Lodz Papers in Pragmatics 7.1 (2011): 101-133 DOI: 10.2478/v10016-011-0005-6 Lee Cher Leng Department of Chinese Studies, National University of Singapore ETHNOGRAPHY OF SINGAPORE CHINESE NAMES: RACE, RELIGION, AND REPRESENTATION Abstract Singapore Chinese is part of the Chinese Diaspora.This research shows how Singapore Chinese names reflect the Chinese naming tradition of surnames and generation names, as well as Straits Chinese influence. The names also reflect the beliefs and religion of Singapore Chinese. More significantly, a change of identity and representation is reflected in the names of earlier settlers and Singapore Chinese today. This paper aims to show the general naming traditions of Chinese in Singapore as well as a change in ideology and trends due to globalization. Keywords Singapore, Chinese, names, identity, beliefs, globalization. 1. Introduction When parents choose a name for a child, the name necessarily reflects their thoughts and aspirations with regards to the child. These thoughts and aspirations are shaped by the historical, social, cultural or spiritual setting of the time and place they are living in whether or not they are aware of them. Thus, the study of names is an important window through which one could view how these parents prefer their children to be perceived by society at large, according to the identities, roles, values, hierarchies or expectations constructed within a social space. Goodenough explains this culturally driven context of names and naming practices: Department of Chinese Studies, National University of Singapore The Shaw Foundation Building, Block AS7, Level 5 5 Arts Link, Singapore 117570 e-mail: [email protected] 102 Lee Cher Leng Ethnography of Singapore Chinese Names: Race, Religion, and Representation Different naming and address customs necessarily select different things about the self for communication and consequent emphasis.