Explore the vast range of titles available.

It has been said that Chinese government was, until the republican period, government through li. Li is the untranslatable word covering appropriate conduct toward others, from the guest rituals of imperial diplomacy to the hospitality offered to guests in the homes of ordinary people. It also covers the centring of self in relation to the flows and objects in a landscape or a built environment, including the world beyond the spans of human and other lives. It is prevalent under the republican regimes of China and Taiwan in the forming and maintaining of personal relations, in the respect for ancestors, and especially in the continuing rituals of address to gods, of command to demons, and of charity to neglected souls. The concept of `religion' does not grasp this, neither does the concept of `ritual', yet li undoubtedly refers to a figuration of a universe and of place in the world as encompassing as any body of rite and magic or of any religion. Through studies of Chinese gods and ghosts this book challenges theories of religion based on a supreme god and that god's prophets, as well as those like Hinduism based on mythical figures from epics, and offers another conception of humanity and the world, distinct from that conveyed by the rituals of other classical anthropological theories.

As a representative form of popular religion in southern Fujian (Minnan 闽南), the Sanping Patriarch (Sanping Zushi 三平祖師) belief exhibits distinct transregional and cross-cultural characteristics in its dissemination across Taiwan and Southeast Asia. Taking the ancestral temples in Fujian 福建 as a point of departure, this article systematically analyzes the transmission routes and localization strategies of this belief system in Taiwan and Southeast Asia. Drawing on detailed archival research, fieldwork (including site visits), and interviews, the study reveals how the belief has continually revitalized itself in pluralistic societies through strategies of “orthodoxy preservation” and “localized innovation.” The findings suggest that in Taiwan, the Sanping Patriarch belief primarily relies on kinship networks to maintain traditional practices. At the same time, in Southeast Asia, it spreads across ethnic boundaries through commercial and trade networks. Differences are also evident in the realm of mythological symbols, core rituals, and social functions. This study pays special attention to often-overlooked mythological figures such as the “Serpent Attendant” and “Tiger Attendant,” shedding light on the multilayered structure of folk religious systems.

Background Foetal reduction—removal of one or more foetuses to reduce the number of foetuses in multiple conceptions—is a procedure used for improving pregnancy outcomes following assisted reproductive technology (ART) treatment. While there is a recognition of the importance of understanding the experiences of women who undergo foetal reduction to offer appropriate help and support, studies that provide relevant insights are sparse. Our aim was to gain an in-depth understanding about first-time mothers’ experiences of foetal reduction following ART treatment in Taiwan. Methods We adopted a qualitative design based on a phenomenological approach for this study. In-depth semi-structured interviews were conducted with seven first-time mothers who underwent foetal reduction following ART treatment at a fertility centre in Taipei, Taiwan. All interviews were recorded, transcribed and analysed using the Colaizzi strategy. Results The views and experiences relating to foetal reduction reflected five key themes: hesitation, ambivalence and distress; the guilt of knowingly terminating a life; rituals and ceremonies to ease the sense of guilt; persuading oneself to consider the ‘big picture’; and wishing for a reunion in next pregnancy . Mothers often regretted that they took clinical advice to implant multiple embryos and then having had to resort to foetal reduction. There was a sense of hesitation, ambivalence and distress reflected in the views from all participants. They believed that they ended the fetuses’ lives knowingly and expressed strong feelings of guilt. Mothers often tried to persuade themselves to look at foetal reduction within the ‘big picture’ of the overall pregnancy outcome. Losing their unborn babies was as an unforgettable incident for most mothers, and they wished for a reunion with the lost baby in the next pregnancy. Conclusion Findings indicate the need for ART providers to undertake a more sensitive approach that involves detailed discussions with women and their families to tailor the embryo transfer processes to suit individual needs. Women who undergo foetal reduction should be provided with tailored interventions towards enhancing their coping strategies before and after foetal reduction taking into account the cultural and religious context.

Among the most ubiquitous ritual implements in modern Taiwan, the ritual whip functions to dispel demons and to summon spirit soldiers, the material embodiment of a fearsome serpent deity. Known as Saint Golden Whip, a standard ritual whip has a wooden handle carved in the likeness of a snake, a dragon, or a hybrid of the two, and a thong at least six feet in length, woven from straw rope. Despite the prevalence of these ritual whips, scholars have yet to examine the people involved in making them; the stories of these artists have largely been lost to history, their methods unrecorded and unknown. This article details as a case study the production of a single ritual whip, telling the stories of the carver who shapes its handle and the weaver who braids its tail. Both artists discover their own improvisations to navigate the space between invention and inheritance, highlighting how cultural traditions take on new forms and find new expressions, as these traditions move forward from person to person, from one generation to the next.

English-language studies of the global humanitarian Buddhist Tzu Chi Charity Foundation, founded in 1966 by Taiwanese bhikkhunī Shih Cheng Yen, tend to focus on its structure and functions as a non-governmental organization rather than examine the sūtras, ceremonies, and rituals integral to it as well. Tzu Chi's \"Buddhist\" identity is thus usually discussed in terms of renjian fojiao, \"Humanistic Buddhism.\" But to confine study of Tzu Chi within the boundaries of \"Humanistic Buddhism\" does not provide deeper insights into what kind of \"Buddhism\" Tzu Chi promotes and practices. To break this impasse, this article explores the \"Buddhism\" of Tzu Chi through a study of Cheng Yen's teachings called \"The Great Lesson of our Times,\" which she presented in 2020 during the COVID-19 pandemic. In these lectures, she explains why vegetarianism is the heart of the teaching, inter-related with centuries-old traditions of jiesha, fangsheng (prohibit killing, release life) and husheng, protection of life, and eschatological concerns about mofa,\"Age of the Final Dharma,\" and collective karma, gongye. In sum, this study responds to Natalie Quli's call to uncover the limitations and biases of the \"Buddhist modernism paradigm\" and its tendency to privilege the \"new and improved.\"

Artistic residency has become widely adopted in Western countries while only recently having become popular and well-supported within Taiwan. This book explores the challenges that this form of art practice faced in contemporary Taiwan from the revocation of Martial Law in 1987 to the 2000s—arguably one of the most exciting periods in the sociocultural history of the island. Case studies show what is at stake politically, historically, and socially in artists’ endeavours to give shape to a sense of Taiwanese identity. Despite the prevalence of artists engaged in social issues in today’s world and the undeniable contributions of artistic residency to contemporary art practice, little literature or scholarly research has been conducted on the practical, conceptual, and ideological aspects of artist residency. Very often, it is perceived in very narrow terms, overlooking explicit or hidden issues of localism, nationalism and globalization. If artistic residence did indeed emerge from the radical movements of the 1960s and 70s in the Western world—and especially Britain—then this book argues that the contemporary sociocultural context of Taiwan calls for redefined, culturally-specific models of residency. The precarious geo-political situation of Taiwan has made issues of cultural identity—tackled by artists and successive governments alike—very sensitive. A new genre of artistic residence in Taiwan would mean that artists involved from whatever cultural background operate as engaging interpreters; their roles would not be confined to mirroring culture and society. These artists-in-residence would contribute to cultural awakening by offering ways of negotiating creatively with otherness, and this for the sake of a better social life and shared identity.

The gaps in the literature and the nonexistence of restrictions from present-day legislation are the bane of Traditional Ecological Knowledge (TEK) in hunting cultural practice. This research explores and engages qualitative research by applying visual and dictated information on hunting body culture transformation for indigenous ecological knowledge. Ethical and greening advocacy an emerging collaborative framework for hunting activities through the eyes and experience of the aboriginal people of Taiwan was used to explore the relationships between TEK and self-governing management to grasp and experience the meaning of Hunting Body Culture (HBC). Twelve activities of Taiwan’s Gaga aboriginal hunting behaviors from longitudinal research from 2012 to 2024 were observed by reading hunting photo-voice information and interviewing fourteen aboriginal hunters. The findings include the utilization of Green Ethical Cultural Advocacy (GECA) to reflect the study’s outcomes on social norms, hunting harvest patterns, hunting ritual events, forming of hunting groups, the choice of hunting tools, game selection differences, personalized attributes like solitude; and generic tolerance for indigenous cultural heritage as a Protected belief transforming toward a legislative Protected Status. Future research should triangulate positivist/interpretive and mixed approaches to navigate the ethical justice pattern for TEK and the use of digital technology to administer greening ethical cultural advocacy in hunting. The implications of the research to theory and practice were specified, as we proposed four distinctive principles for green hunting. Plain language summary Traditional ecological knowledge in indigenous hunting body cultural research This study engaged a qualitative research approach by applying visual and dictated information to explore hunting body culture transformation for indigenous ecological knowledge. Twelve activities of Taiwan’s Gaga aboriginal hunting behaviors from longitudinal research from 2012 to 2024 were observed by reading hunting photo-voice information and interviewing fourteen aboriginal hunters. This research’s findings include using of green cultural ethical advocacy to reflect the study’s outcomes on social norms, hunting harvest patterns, hunting ritual events, forming of hunting groups, the choice of hunting tools, game selection differences, personalized attributes like solitude; and generic tolerance for indigenous cultural heritage as a protected belief.

Humans first appeared on the planet about 3.5 million years ago and like most biota, they settled near wetlands because of the availability of food and water. The ancestors of our species understood and knew that water, wetlands, and healthy landscapes were essential for life. In Taiwan, the indigenous people have a long history being a part of and managing the natural resources, including wetlands in their respective habitats. Water and wetlands still play a substantial and significant role in the manner that the Tayal, an indigenous group of people in Taiwan use, preserve, care, protect, respect, and share the habitats and natural resources within which they live. The evolution of Taiwan’s tribal cultures, and probably most cultures on the planet are closely entwined with the resources present in each tribe’s habitat, especially water and wetlands. DNA results indicate 2 lineages of people migrated to Taiwan between 11,000 and 26,000 years ago and gave rise to 9 ethnic groups (Tajima et al. 2003 ). Today 16 indigenous cultures/tribes are recognized with each occupying different regions of Taiwan’s diverse landscape. Each tribe has its own language and culture and occupies its own geographic region, which contributes to Taiwan’s rich cultural history and diversity. The Tayal tribe is one of the larger tribes with about 88,000 people and the Smangus people are a subset of the Tayal tribe with a culture that is at least 6,000 years old. Culturally, the Tayal people consider themselves to be an element of the environment and their culture is defined by their relationship and interactions with the environment, including all of the other biotic, abiotic elements present in their habitats. In this paper we provide an overview of Tayal culture and philosophy, which determines how the Tayal people manage and protect their natural resources, especially water and wetlands following the tenets of Utux and Gaga that comprise the entirety of their core cultural values. The cultural and language variations, nuances, environmental interpretations, and management techniques are specific to tribal groups and differences in geographic location and environmental settings.

The revival of folk (popular) religion in China in the last three decades has been noted in many publications and documented in ethnographic studies. However, until now there has been no quantitative study that provides an overall picture of Chinese folk-religion practices. This article is a first attempt to draw the contours of Chinese folk religion based on three recent surveys conducted in mainland China and Taiwan. Three types of folk religion are conceptualized: communal, sectarian, and individual. Different types of folk religion may have different social functions and divergent trajectories of change in the modernization process. At present, in spite of the dramatic social, political, and cultural changes in modern times, the adherents of folk religion still substantially outnumber the believers of institutional religions in Chinese societies.