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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

During the 1960s, the Portuguese fought three colonial wars in Africa that indirectly impacted Macao. Prima facie evidence from textbooks and documents suggests that the Portuguese used education as a weapon in their fight against liberation movements. There is ample evidence showing clear nationalist and militarist themes in numerous textbooks. Nationalist values were also inculcated through the Mocidade Portuguesa (MP) and the Mocidade Portuguesa Feminina (MPF). In addition, a cordial and close co-operation between Macao and Portuguese Africa was seen in the sharing of educational information. Macao was the anomaly in the Portuguese Empire, with only a limited number of official schools being subject to the nationalist curriculum values. During archival research at the Archives of Macao, the author discovered several documents outlining an ultimately unsuccessful attempt to set up a university in Macao in 1949, with the provisional name being ‘The University of South China’. The information is contained in an appendix.

There is a unique teaching style of Chinese as a second language that we can find, among other sinologists, in Pedro Nolasco da Silva (1842–1912) and Luís Gonzaga Gomes (1907–1976). Pedro Nolasco da Silva was a Macanese and a famous Chinese–Portuguese interpreter, translator and teacher. He wrote many books for teaching. Among them, we find a grammar book and manuals of Chinese language. Nolasco da Silva taught Chinese using the method of translation that was, and still is, very important to understand, by comparison, not only the position of elements in a sentence, but also cultural influences.

Japan's imperialist contention for the Asian continent required the Japanese woman, her reproductive function, and the preservation of the so-called "race".

The 1820 Revolution in Portugal led to a transformation of powers, now separated and in which national representation played a key role, in accordance with liberal theories. Although known belatedly in Macau, it had significant echoes here. Notwithstanding that the established authorities are usually attributed an interest in the continuity of absolutism, we find evidence of their adherence to the new regime. At the same time, the moment was seized by their opponents with the intention of removing them.

The Constituent Courts convened in Portugal in 1821 were to include representation from Macau and all other parts of the Portuguese monarchy. However, due to reasons related to local and national developments, this Macanese presence was delayed. Despite this, without the same status, in 1822 Macau sent a representative to make known the matters that concerned the territory. This event inaugurated a presence that, in a more or less effective manner and with various nuances, was maintained throughout the period of Portuguese administration in Macau.

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The organizer writes about the origin of this project, the general guidelines, and the key topics concerning the periodical A Abelha da China on its bicentennial. The texts included in the dossier are the subject of some remarks.

For several centuries, Chinese fortifications influenced military constructions in Asia. During the sixteenth century, the Portuguese and Spaniards arrived in Southeast Asia. Bringing military technology, like cannons and firearms, they influenced the warfare and historical-political outcomes in China, Japan and Korea. Macao served as a Portuguese base, and a platform for educated Jesuits such as Luís Fróis, who introduced Western technological and scientific concepts to the elites of Japan. The warlord Oda Nobunaga, a daimyo feudal lord from a small province in central Japan, rapidly achieved military supremacy by successfully using Western technology and tactics in the art of war in his pursuit of the unification of Japan. With the construction of Azuchi castle-palace, he also revolutionised the construction of castles in Japan, adopting many elements from European castles, with innovations that revoked the old Japanese models. There is a strong possibility that these innovations were possible through Portuguese and Jesuit influence. Portuguese forces from Macao also helped the last remains of the Ming dynasty to fight the invading Qing forces. Through several centuries, Macao played an important role in the struggle against pirates in the region. The consolidation of the Tokugawa Shogunate (1615) in Japan and the Qing dynasty (1644) in China initiated a long period of peace. Military architecture evolution practically stagnated during this period. Today, the surviving fortresses have been adapted or restored as important educational assets for cultural tourism, particularly in Japan. Several seventeenth-century Japanese castles were rebuilt in the twentieth century.

It can be said that Western literature developed along two major axes, represented by poetic writing on the one hand and prosaic writing on the other. Although stylistic development in classical literature points to a continuous mediation and integration between poetry and prose, it is certainly true that they differed in usage, manifested precisely in their different functions and social practices. The Chinese experience is peculiar in that it lacks a typological model that clearly separates poetry from prose. In ancient China, not only were the written language and the vernacular less continuous than their Western counterparts, but there was also no distinction in terms of functions and

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This article results from documentary research, encompassing both the literary work itself and articles about that work and its author, as well as elements obtained through dialogue with António Correia, a Portuguese poet and prose writer with a presence in Portugal, Angola, Macau, and Brazil. The aim is to strip this narrative of subjectivism, maintaining an independent critical judgment, with a view to contributing to a deeper knowledge and greater dissemination of António Correia's short stories, novels, and poetry.

This article reviews food expert Annabel Jackson's latest book, entitled

Even if in the first half of the seventeenth century the Dutch East India Company relieved the Portuguese

Malacca, situated on the strait of the same name, on the western coast of the Malay Peninsula and facing the island of Sumatra, began as a small fishing village. During the 14th century, it gained importance due to its privileged geographical position—an almost obligatory passage point in maritime connections between the Indian Ocean and the Far East—and because, at that time, it could guarantee the safety of navigation, threatened by Chinese and Malay pirates. Founded as a Hindu city-state in 1403 by Parameswara, it later transformed into a Muslim sultanate around 1414.

This work seeks to emphasize the importance of the.

Known as the ‘City of the Name of God of the Port of Macao’ in the sixteenth century, Macao outnumbered many Western cities in terms of having the most churches and chapels per square mile. Its religious creed name bestowed a sense of importance to Portugal and Rome, and more importantly, it marks a symbolic power in the Far East. In its early period, the Church was the key provider of medical, educational and social services to the city. And at one point, Catholicism was also employed as a privilege to acquire upward mobility, a peculiar phenomenon that existed during the colonial period. This paper will explore the different positions the Catholic Church held and the causes that undermined its role in the local social service sector. The pivotal societal changes of the mid-1960s and the mid-1970s will also be examined in an attempt to demonstrate the socio-political changes that shaped the Catholic Church and its population as perceived in Macao today.