英语论文网

ss fellows" who had coal and limestone mining in the surrounding hills. Such calls for preservation are ubiquitous in any county's annals, thus worth noticing: "Prohibition of coal mining and lime making in hills of Yi County: Yi County is surrounded with hills to four sides, layers over layers, with clear order and fabric. Anywhere in these hills, people dwell in communities and have their graves. Hills were rich in coal , our ancestors did not dig from them for benefits but spared and protected them, because coal and limestone mining leads to stripping off of top soil, which will then be washed away with rain water, and damage the crop fields nearby and silt the rivers. All those who come here in groups for coal are non-natives.... They dig anywhere without care for the Feng-shui, which is harmful to the graves. For all these considerations, we call for prohibition of these hills from being damaged, and keep trees and bamboo for the natural benefits that man can enjoy". And " In order to spare these hills forever from being exploited, the only way is to have them confiscated". As a result, the critical hills at the Water Mouth, along the main dragon ridges, or hills with graves were donated to the Academy of Classical Learning and were cared and protected as public property (Annals of Yi Xian County, An Hui province, Qing Dynasty, Vol. 11, 15, trans. by the author). Royal guard troops were involved, and a special ministry was established for the protection of the West Hills and Yan-shan Mountain range as the Qi Vein of the family of the Ming emperors, where thirteen emperors were buried. . The scale of the protected area is far beyond the immediate surrounding of the royal mausoleum. Any digging, mining or tree cutting will lead to severe punishment . The Qi Vein of the royal family is also the Qi Vein of the nation and the people. The Chinese character for country (Guo-Jia) literally means "country-home" or "nation-family," implying that family is the nation, the country is the home. The nation is an expanded family lineage; the emperor is the son of the heaven, and the father of the people. So the fate of the people was associated with the Feng-shui of the living and the burial sites of the emperors. The protection of the national dragons (mountain ranges) where the capital and royal family get the living Qi were thus also the responsibility of the common people. In the sense of sustainability, such a hierarchy of identity, responsibility and caring for the landscape as home and places at various scale had been effective in China, especially when taking into consideration the huge population and the comparatively little arable land (Yu, 1992). As Boerschmann (1923) noted in his journey: " Everything is perpetually glorified by the gentle light of love of nature to whom one is so devotedly thankful" (p. V). And such a sentiment of landscape preservation was so intense that any alien change in the landscape may provoke local, regional or even national protest and violence, which were commonly encountered by the early Christian missionaries and colonists (APPENDIX). 5. Discussion and conclusion Catching our attention is the uniqueness of the model of place making in Feng-shui and its actual function in promoting the sense of responsibility and caring for the landscape, which may go beyond real property boundaries. As a design model, Feng-shui is an organic (in terms of process), live-within (in terms of evaluation), and box-with