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At the turn of the nineteenth century, the Qing state confronted its most serious maritime threat since the conquest of Taiwan in 1683. From the 1790s to 1802, huge Chinese pirate fleets allied with the newly unified Vietnamese state (Tayson regime, 1778-1802) and ravaged the coastal frontier of South China. Worse yet, Britain, hoping to grab a much-needed foothold in East Asia, launched two naval expeditions to occupy Macao, a long-time Portuguese settlement under Chinese ownership, in 1802 and 1808. This paper takes the Sino-Vietnamese pirates and British intruders as a prism to view the complexity of the Qing's oceanic governance. Furthermore, it examines how this dramatic combination of transnational and global crises affected the Qing's notions of maritime sovereignty and suzerainty before the full onslaught of Western aggression in the first Opium War. As the first step, this paper studies the contested constructions of oceanic space in late imperial China and how those constructions shaped government policies and precipitated violence at sea. It also throws new light on the contingent, piecemeal and experimental nature of British imperialism in China.

This article presents annotated translations of two long poems by leading Chinese literati of the eighteenth century who both happened to find themselves in Guangzhou in the fall of 1770, on the eve of the official dissolution of the Co-hong. Zhang Jiuyue’s 張九鉞 (1721-1803) poem Ballad on the Foreign Hongs (Fanhang pian 番行篇) provides a description of the Guangzhou water front and the interactions of Westerners and Chinese, while Zhao Yi’s 趙翼 (1727-1814) The Foreign Vessel (Fanbo 番舶) provides a detailed description of a Western square-rigged vessel and of his interactions with the officers on board of the ship. In their conclusions both authors give their opinion on foreign trade: whereas the unemployed Zhang Jiuyue urges the foreign merchants to return next year, the local prefect Zhao Yi insists on strict control of the foreigners because “the energy of these people is very volatile,” and “treasonous people secretly conspire with them.” Verbal echoes between the concluding sections suggest that the two poems were written on the same occasion.

The purpose of our paper is to introduce the British Colonial Office records pertaining to Hong Kong, Macao, and the Straits Settlements in the century between the First Opium War and the Second World War (1838 and 1938). We begin with a general introduction to the British Colonial Office records, explaining where they are located, how they are organized, and what they contain. Our focus will be on two collections: (1) Colonial Office, Hong Kong, Original Correspondence (commonly referred to as CO129), and (2) Colonial Office, Straits Settlements, Original Correspondence (commonly referred to as CO273). Because these two archival collections are quite huge, we will limit our scope to descriptions about the Chinese underclass in these port areas, namely coolies, pirates, and members of sworn brotherhoods. Despite that there are few primary sources in the Chinese language on these topics for the period under discussion, the British Colonial Office records are essential documents not only because they can help us fill in the gaps, but also because they provide us with a new perspective for studying China’s history from below. These foreign records reveal much new information about how coolies, pirates, and brotherhoods organized themselves, what roles they played in local society, as well as how the British colonial governments viewed, regulated, and criminalized the Chinese underclass during the heydays of colonialism.

The new text of the "Dimensões do Cânone" series once again addresses a musical theme, presenting to Portuguese-speaking readers another work from the

This new text continues to explore the possibility of a critical comparative method applicable to the philosophy/history of Western and Chinese ideas. Drawing on Max Weber’s reflections on the development of musical instruments and their relationship with the advancement of what he calls “rationality” in the West, it considers the case of the Chinese zither. Furthermore, it refers to the concepts developed by Theodor Adorno to explain his view of music in European society during the first half of the twentieth century, seeking to understand the peculiarities of musical practice and appreciation among the

João de Barros, humanist and Orientalist, and a contemporary chronicler of the Portuguese expansion in the sixteenth century, tells us of China at that time of encounter with new worlds, particularly in the Third of his *Décadas da Ásia*. This country of the Far East is treated with delight, expressing great admiration for those distant lands and peoples, which led him to baptize China as the Flourishing Middle Empire.

This article reviews Hon-Fai Chen’s latest monograph entitled *Catholics and Everyday Life in Macau: Changing Meanings of Religiosity, Morality, and Civility*, which offers an in-depth sociological investigation of the ecclesial identity of the Roman Catholic Church, its engagement with state and society, and the growing prophetic witness among the laity. Focusing on the popular imaginary of citizenship, Chen draws on qualitative data to show that faced with intense psychological conflicts without abandoning the faith, local Catholics are keen to reconcile secular humanism with contemporary Catholic social teachings. Instead of following blindly the conservative doctrines and instructions of the institutional Church, they adhere to Catholicism as a personal faith and utilize the God-ordained freedom to exercise personal agency in an increasingly materialistic society.

In a dramatically changing world where the pace of change follows Moore’s Law—which stipulates that the number of transistors on a chip, and thus data management capacity, doubles approximately every two years—the digital revolution will be a key factor in the reconfiguration of our cities. As lifestyles and living patterns adapt to new models of urbanization, it is essential to consider geo-cultural values and attitudes. The contemporary framework for managing human settlements includes, inter alia, the Sustainable Development Goals, the New Urban Agenda, and the Recommendation on the Historic Urban Landscape. Applying these concepts to address the challenges of mobility, inclusiveness, resilience, and safety is critical in the context of Macao’s inscription on the World Heritage List and in managing the development pressures arising from global tourism and the expansion of the Pearl River Delta metropolis. New technologies, virtual realities, and artificial intelligence will transform our cities, for better and for worse.

Professional artists from the West had scarcely any access to China until the latter years of the 18th century. But in December 1793 three professional artists from Britain – William Alexander, Thomas Daniell and William Daniell – found themselves together in Canton (Guangzhou). Alexander, ‘draughtsman’ to the first British embassy to China, was returning from the embassy’s audience with the Qianlong Emperor; the Daniells, after seven years in India, were seeking a passage home in convoy from Canton.

Macao’s sister city of Nagasaki was the center of Japan’s Roman Catholic faith and housed the largest Roman Catholic church in Asia. One of the Church’s most renowned saints, St. Francis Xavier, founded the community, while the Jesuits governed it from 1580 through the brutal repressions beginning in 1614. Nagasaki’s relationship with Macao has been reinforced up to the present era through the Ruins of St. Paul’s, which is actually the ruin of the Church of the Mother of God (Igreja Mater Dei), to which Japanese Catholics from 1602 to 1640 contributed extensively. In Macao are also the remains of Japanese Catholics martyred in the Tokugawa repression.

This paper looks at the principles that underlie heritage conservation in urban areas, using the City of Sydney as an example, and comparing it to aspects of the conservation controls in the Historic Centre of Macao. Effective heritage conservation includes both controls and incentives, and is based on a comprehensive understanding of the significance of the place and its components (including both individual items and conservation areas), accurate mapping of both the place and its setting including significant views, and integration with other planning and environmental controls. Fundamental to the process is a step-by-step approach that assesses values independently of other considerations, and in the case of development a thorough assessment of the heritage impact of all proposed works within the place.

Authenticity of the built heritage is the sum of all the characteristics that allows for particular built fabric to present and represent its context and period (space and time). The materiality of the actual heritage is only valuable because it transports authenticity. We are currently dealing with this issue from different perspectives and it is a very positive sign to see this issue getting a real public debate. It demonstrates social emancipation from all stakeholders by the end of the public debate. We should not prioritize the enrichment of all property owners, namely in the historic centre. This isn’t sustainable, and it is very incompatible with the assumed compromise with UNESCO to become a world heritage site. If we don’t create a systematic methodology of avoiding this kind of continuous pressure on the entire historical centre, we are going to keep on seeing a lot of things go. The facades of the old city are the framework of our collective identification of the city and its public spaces: they belong to the collectivity as much as to the property owner.

澳门特别行政区政府于2009年成立跨部门工作小组，对大三巴牌坊核心区及周边区域进行整体规划研究。鉴于该区域自二十世纪六十年代起为四栋公务员宿舍所占，且因毗邻圣保禄教堂而被认为位于圣保禄学院范围之内，中国社会科学院考古研究所遂组成联合考古队**，负责执行澳门特别行政区政府文化局委托的考古工作，并于2010年至2012年间分阶段对上述区域开展考古调查与发掘。

The article presents the Introduction to an institutional program dedicated to the tribute to Camilo Pessanha (1867–1926) on the occasion of the 150th anniversary of his birth, articulating an evocation of greater thematic, geographical and organizational scope than previous commemorations associated with the 90th anniversary of his death. The narrative frames the project within a set of chronological and intellectual convergences, highlighting the shift from a reflection “in three dimensions”—poetry, law and sinology—to a broadened homage that mobilizes multiple cultural and academic entities. Methodologically, the text does not develop its own empirical analysis; rather, it describes the construction model of the celebratory program, based on institutional partnerships (Cooperation Protocol of the Lisbon Geographical Society and the Center for Comparative Studies of the Faculty of Letters, University of Lisbon) and on the integration of complementary activities (conferences, exhibitions and editorial launches). As results and conclusions, the article notes the scheduled realization of events in Lisbon, at the Museum of the Orient and in Porto, as well as the opening of the program through the inauguration of poster exhibitions and bibliographic displays. It also underscores the relevance of the launch of a special edition of *Clepsydra* and the valorization of consolidated critical readings of Pessanha’s work.

The article provides a brief introduction to the concept of sinology, after which it considers some of the sinological areas privileged by the poet Camilo Pessanha. The first consists of the Poet's reflections on Chinese culture. The second addresses Pessanha's collecting inclination, and the third, the translations of Chinese poetry that he had the opportunity to undertake.

The poetry of Camilo Pessanha represents a highly peculiar Symbolism, aesthetically linked to lyrical sonority, closer to the French Symbolists, such as Verlaine and Baudelaire, than to the Decadentist authors, privileging rhythm over idea, in the line of

Camilo Pessanha Revisited in Macau is an impressive testimony to the various activities carried out in the Territory in the 1990s, which underscore the active commitment of Portuguese governance to culture and history. In addition to a large and diverse editorial planning dedicated to Camilo Pessanha, interviews [now with historical status and frequently cited in bibliographies] were conducted with António Dias Miguel, Eugénio de Andrade, António Quadros, among others, whose controversial or innovative opinions helped clarify certain aspects of the Poet's life and work. By unifying all this scattered material, the aim is to provide an auxiliary service to studies devoted to Camilo Pessanha.

Despite not having been a deputy, senator or minister, the name of Camilo Pessanha was uttered on several occasions in the Portuguese Parliament. This occurred during the First Republic, the Estado Novo and the current democratic regime. Given the extraordinary quality of his literary work, the evocation of the poet's death and of the centenary of his death is unsurprising. There were, however, other interventions, circumstantial or otherwise, in which Camilo Pessanha is referred to in parliamentary debates. Providing a synthesis of all these interventions, while seeking to understand the circumstances in which they occurred, is the main objective of this article.

The passage through Macao and China will likely be one of the aspects that confers the greatest thematic unity to the work of Camilo Pessanha. From his long sojourn in the Macanese territory would arise an interest in Chinese writing, literature, and art without parallel in Portugal until the first half of the twentieth century, one that would profoundly mark the author's literary production. For Pessanha, the Orient constitutes the setting of a penetrating personal experience and a major object on the aesthetic level, worthy of study, of dissemination – and even of comparison with the West, often to the latter's detriment. The author represents the inversion of the widespread tendency of arriving at Asian literature by indirect means and constitutes, for that very reason, a primordial reference in the genealogy of the encounter between West and East. Whether in the accounts of the lectures on "Chinese Aesthetics" (1910) and "Chinese Literature" (1915), or in the "Introduction to a Study on Chinese Civilization" (1912), or in the "Preface" to the Chinese Elegies (1914), Pessanha strives to present almost all the topics that we would today consider essential in a lesson on Chinese society, language, art, and poetry. The scope of this work is to map and analyze the thematic contents of each of these texts, in order to conceive, through the manner in which he received Chinese art, language, and literature, the profile of Camilo Pessanha as a critic.

Proceeding from a brief commentary on Camilo Pessanha, authored by the Catholic intellectual Monsignor Francisco Moreira das Neves, the text “Camilo Pessanha—