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In the countryside, where intensive rural development and rising property values have been observed since the late 1970s, the preservation and meaning of traditional dwellings have emerged as crucial considerations in shaping Hong Kong's countryside conservation policy. The focus of this paper is on the conservation of temples, as we are drawn to these structures not only for their architectural merit but also for their role as public buildings within the countryside. Consequently, their cultural significance is heavily influenced by the stakeholders they are associated with, distinguishing them from other types of dwellings. This paper examines the coastal landscape of South Lantau, which includes several villages with distinct traditions that have undergone significant transformations since the 1960s. Located at the southwest edge of Hong Kong, Lantau Island had a rural lifestyle that was relatively undisturbed before WWII because of the difficulty in accessing the island. However, in response to the large people influx from China's mainland after 1949, the Hong Kong government introduced the Lantau Development Plan in 1953, mainly to open up new sources of freshwater resources for Hong Kong Island. The construction of South Lantau Road in 1955 and Shek Pik Reservoir in 1957 gradually led to the decline of agricultural activities in South Lantau and the population exodus of local villagers, resulting in a rupture to regional traditions. In multilineage communities such as the villages on South Lantau, worship of a common deity provides a vital source of social bonding, particularly for an area long beset by typhoons, piracy and banditry. Local people pray for safety and prosperity through collective rituals and celebratory activities. Therefore, temples are not only religious establishments but also embody the sense of social solidarity among villagers on South Lantau. Through the case study of three rural villages on South Lantau, this paper examines how temples play an important role in the continuity of the communal network amid repercussions from the postwar disruption of traditional rural life. Significantly, this pilot study also draws attention to the functions of temples in their historical context. It emphasises the importance of recognising and re-evaluating these buildings for cultural enhancement as part of community engagement. This study provides valuable insights for future conservation efforts for religious buildings in the countryside. [ABSTRACT FROM AUTHOR]

This paper discusses the cocreation of an emergent place-identity in a Hakka household in the Hong Kong countryside triggered by architectural restoration. Located in Kuk Po, a quintessential Hakka village that was established over 300 years ago, Yeung House was restored by the research team under a government-funded initiative to regenerate architectural values. Rebuilt in 1967, Yeung House has experienced decay and evolution over the years. It signifies the adaptive lifestyle of Hakka immigrants through its adapted siting, hybrid tectonics and modernised features. After restoration, Yeung House was repurposed into a base for education and research managed by the three house-owning villagers. Different activities were initiated by the villagers and coarranged by the research team. As a serendipitous outcome, the front yard of Yeung House has been activated into a multifunctional communal space. Subsequently, it is argued that a place-identity has emerged in Ng To and is influenced by the distinctiveness of the restored Yeung House and the continuity of the front yard. New meanings of the place have been created by the villagers through the practice of a potential, alternative lifestyle in the rural-urban parallel. [ABSTRACT FROM AUTHOR]