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As the first female missionary to visit Macao in 1836 before settling in Hong Kong in 1842, Henrietta Hall Shuck's significance to Hong Kong is undeniably remarkable. Yet, our current understanding of her influence on Macao remains comparatively limited. Given that historical themes are closely intertwined with the portrayal of "woman" constructed by hegemonic discourse, this research enables us to reconsider women who are relatively underrepresented in "history." The realization of inclusive femininity can be achieved through an examination of the material and historical heterogeneities that characterized the lives of women in the third world during the colonial era, thereby redefining, producing, and representing "women" as a singular third-world "woman." This paper proposes a colonial feminist theory and discourse articulated by third-world women who exercise power and enact resistance. It argues that power relations are defined as both a source of power and a collective response to power. This article draws a comparison between Henrietta Hall Shuck's self-presentation and her representation of women in Macao concerning religion and power, and it posits that hegemonic discourses are inscribed within power relations wherein women oppose, resist, and implicitly support.

Traditional medicine is an integral part of health services in many countries around the world and has an increasing importance in the close and long-term response to many health conditions. The WHO, by including a chapter on TCM in the 11

The key to success can be seen as adaptability because, nowadays, individuals will face challenges that require skills to adapt to new situations through innovation and change. Therefore, a deeper understanding of different cultural perspectives through

Leanqua and Anqua were prominent merchants in China who were unknowingly two of the founding fathers of what later became known as the Canton System 'yikou tongshang' (一口通商). The Qing government opened China to foreign trade in 1684, but it took several decades of experimenting with different policies before a common set of regulations emerged. The two partners operated in the period from 1685 to 1720, so they experienced at first hand all of the difficulties during these early years of the development. They were involved in both the Chinese junk trade to Southeast Asia and the foreign trade at Canton. They had very extensive connections with suppliers in China's interior and they regularly dealt with prominent merchants throughout Southeast Asia, including Java, Malaysia, and Siam. They also developed close relations with officers of the Dutch, English, and French East India companies.

The aim of this study is to show how, from the perspective of Chinese thought, François Jullien rethinks the meaning of the philosophy of Landscape, opening fruitful perspectives to reveal the therapeutic meaning of a more conniving and less separative experience thereof—that is, one less dependent on the European-Western paradigm of the visual subject–object separation. As we shall see, this concerns the broad sense of the curative dimension of a more connected relationship with nature and the cosmos, arising from the most immediate landscape, which is consistent with the etymology, across several linguistic families, of the words expressing health, which point to a holistic experience of integrity, wholeness, or totality. Immersion in the landscape and in the vital breath-energy (Qi) that circulates within it thus has a therapeutic effect similar to that of the dynamic and respiratory exercises so cultivated and valued in traditional Chinese culture, such as Tai Chi Chuan and Chi Kung.

The global ginseng market, including

In some of the earliest Chinese works written by Catholic missionaries in the late Ming Dynasty, St. Augustine became associated with the mystery of t...

This essay is to illustrate the inter-cultural features involved in the Chinese Rites Controversy, which had a devastating impact on the Chinese missionary endeavor. The 1659 instruction by Propaganda Fide, also known as the Magna Charta of the Congregation, obliged apostolic vicars and all missionaries in eastern Asia, including China, to carry out the missionary practice of adaptation. Missionaries were prohibited from combating local customs and traditions, except when they were in obvious contradiction to faith or morals. The directives also included the invitation for the promotion of indigenous clergy. The instructions were quite innovative, just as innovative was the missionary method envisaged by Francesco Ingoli, Propaganda Fide’s first director. Sadly enough, the ground-breaking directives were not put into practice, quite paradoxically, exactly by Apostolic Vicars and missionaries sent by Propaganda Fide. Subsequent pronouncements by Propaganda Fide and by the same Pontifices contradicted early openness. Proposals coming from China for the promotion of Chinese clergy and liturgical adaptation were disapproved. At the end of the Rites Controversy, Chinese Christians were forced to discontinue the practice of the traditional rites in honour of the ancestors. The Rites Controversy was initiated in Fujian province in mid-1635. Dominican and Franciscan missionaries objected to the evangelization method introduced to China by Matteo Ricci and Giulio Aleni. Propaganda Fide and the Holy See were called in to declare whether the Christians were allowed to participate in the ancestral rituals. In contradiction with 1659’s Instruction, Rome was unable to make a coherent decision, and the controversy dragged on. Pope Clement XI was determined to disapprove the Rites hoping, at the same time, to save China Mission from destruction. Sadly, the two objectives could not be achieved together. In 1742, Benedict XIV condemned the Rites in the most solemn fashion, putting to a definitive end China Mission as envisaged by Matteo Ricci.

As an essential member of the tangible cultural heritage, historic architectural heritage contains unique historical and social values. This paper describes the current state of conservation of historic buildings and the ways of conservation, revitalization and renewal by the Macao authorities, and draws on the Cathedral of the Merciful Jesus in Goa, India, and Coventry Cathedral in England, to provide suggestions for the conservation and restoration of the site of St. Paul’s College in Macao. St. Paul’s College is divided into three main parts: St. Paul’s Church, the Seminary, and the Fortress, for conservation, revitalization, and renewal. The current conservation and renewal measures of the site are still inadequate. By analyzing the conservation strategies and the current situation, St. Paul’s College needs the cooperation of the government and the public to value and improve the reuse value of the site and increase its visibility. At the same time, the use of rich restoration and renewal methods, combined with the current situation of society in the restoration and renewal of the site, can present valuable ideas.

Dans le fief de Shimabara, l’évangélisation connaît le succès à la suite de la conversion de son seigneur (daimyo), Arima Harunobu (1561?-1612), en 1580. Cependant, entre 1612 et 1615, les premières arrestations et exécutions de catholiques ordonnées par le successeur de Harunobu, Arima Naozumi (1586-1641), et les autorités de Nagasaki ébranlent les chrétiens. Après dix années de (relatif ) répit, Matsukura Shigemasa (1574-1630), le seigneur du fief depuis 1616, orchestre une nouvelle vague de répression visant à saper l’organisation religieuse des villages en coupant leurs liens avec le clergé et en soumettant les figures laïques locales. Entre 1625 et 1630, plus de soixante-dix fidèles perdent la vie, et pratiquement la totalité de la population est contrainte de renier formellement le christianisme. Cette période de cinq années est très bien documentée grâce aux sources missionnaires et à des chroniques japonaises régionales. Or, les recherches précédentes ont généralement négligé ces documents ou les ont étudiés séparément. Cet article montre que leur examen comparatif rend possible l’étude, à micro-échelle, de la logique répressive, de l’équilibre des forces dans les villages, de l’ambivalence des chrétiens face à la clandestinité et de l’apostolat des derniers missionnaires. En d’autres termes, ces témoignages nous permettent de réévaluer selon différents points de vue l’expérience de ces communautés durant la période d’interdiction, quelques années avant la révolte de Shimabara-Amakusa (1637-1638).