XXX Международный конгресс ИИСАА. 19–21 июня 2019 г. Т. 2

Секция XV 42 XXX Международный Конгресс по источниковедению и историографии стран Азии и Африки Beijing. The Russian Orthodox mission maintained special relations with the Qing Government, and Veniamin (Wei), as the head of mission, was on good terms with the Portuguese missionaries in Beijing. Considering the Qing Government would possibly approve his request, Pires designated Veniamin to act as an executor of his will and his property agent, hoping that he would hand over the religious properties of the Portuguese missionaries to his successor, or sent them to the Portuguese authorities in Macao. Veniamin accepted the request of Pires to serve as an executor of his will, reported the issue to the Asian department of the Russian Ministry of Foreign Affairs, and after Pires died started disposing of the religious properties of the Portuguese missionaries. Based on the original documents related to the legacy left in Beijing by the Portuguese missionary, which are kept in the Russian Central History Archives, as well as the records left by the Russian Orthodox missionaries, this paper intends to clarify connections between the Russian Mission in Beijing and the Portuguese missionaries and their legacy. Gotelind Müller-Saini (University of Heidelberg, Germany) Western Material Heritage in Macau, Hong Kong and Taiwan: the case of cemeteries Among the enduring forms of tangible Western heritage in Macau, Hong Kong and Taiwan are not only buildings or statues, but also tombs and cemeteries. These tell their own history of place which may well be at variance with the one locally preferred, and they are — different from buildings, e.g., — evidently not open to potential adaptive “reuse”. At the most, they can be reframed. Neither can they be simply transferred to museums as one may do with a statue. Their existence and the question of preservation pose a particular challenge to the present-day surrounding society since they are not only representing, but also materially hosting “foreign dead”, i.e. “ancestors” of “others” whose physical remains are interred in Chinese soil. In short, “their” memory is not — or not necessarily — “our” memory from the viewpoint of the culture and society they are situated in. On the political level, this entails potential diplomatic issues, and also extends to issues of colonialism and post-colonialism in the cases looked at here: Macau, Hong Kong and Taiwan. On the other hand, the tombs and cemeteries also speak of Western views of death, religion and the body, and they visually manifest those to the non-Western society surrounding them today. This paper therefore argues for the importance to not only studyWestern material heritage of and for the living in Greater China, but to include also the remaining dead. These stand for (local and trans-local) history and foreign agency in the past at large, but also more personally for the very individuals and their different societal