Nanshilin Huayue Foundation

== ChatThree First Draft == 
Title: The "华粤传统基金" *- A Comprehensive Long-term Project Proposal for Southern Shilin
Summary:
The "华粤传统基金" (华粤 Traditional Fund) is a long-term project proposed for Southern Shilin with a focus on "转向教育，转向仪式，转向文化" (Shift towards Education, Rituals, and Culture). The fund aims to encourage successful and well-established families in the region to contribute their resources in building a family-based cultural and educational endowment. This fund is designed to support not only the education of current family members but also to foster cultural continuity based on the principles of Confucianism, Hanfu attire, and the preservation of the Cantonese language.
The Charter's Mechanisms:
1. Establishing the Fund: The fund will be set up with an initial capital contribution from the founding family. Additional contributions from family members will be encouraged to ensure the fund's sustainability.
2. Educational Support Criteria: Educational support from the fund will be contingent on meeting specific excellence standards set by the fund. Support will be provided for various educational endeavors such as overseas study, enrollment in prestigious institutions, and preparation for graduate-level exams.
3. Reciprocation and Return: Beneficiaries who successfully complete their education and secure high-paying jobs are encouraged to "give back" by donating a portion of their earnings to the fund. They can also make additional contributions beyond the mandatory percentage as a gesture of gratitude.
4. Inclusivity through Rituals: The fund is not limited to the founding family; distant relatives and friends' children may also benefit. This inclusion can be facilitated through "过继" (passing on) ceremonies, fostering a sense of shared family values and cultural ties.
5. Emphasis on Cultural Heritage: The "华粤传统基金" not only supports education but also aims to cultivate a strong sense of cultural identity within the family. Regular rituals, like the "文曲式" (Wen Qu ceremony), will be held to honor cultural pioneers and inspire future generations.
6. Role of Language and Classics: The fund will preserve and promote the Cantonese language and traditional Chinese classics like Confucian teachings. These cultural elements will be integrated into educational courses and rituals, validating participants' proficiency and understanding.
7. Importance of Hanfu: Hanfu attire will be a prominent symbol of cultural identity. Specific Hanfu styles will be used in various events, like ceremonies, lectures, and social gatherings, emphasizing the importance of traditional values.
8. Expert Guidance: Scholars with expertise in traditional Chinese values and cultural heritage will serve as advisors, assisting families in establishing their cultural-educational funds and becoming custodians of Chinese culture, Hanfu traditions, and dialectal heritage.
In conclusion, the "华粤传统基金" seeks to create a systematic and structured approach to cultural and educational preservation. By establishing a strong endowment, embracing traditional values, rituals, and language, the fund aims to secure the legacy of Southern Shilin's cultural heritage for future generations.
== Bing First Draft == 
 
The Huayue Traditional Foundation: A Long-term Project for Nanshilin to Turn to Education, Ritual, and Culture
(Education, Chinese Classical Classics, Hanfu, Cantonese)
The Huayue Traditional Foundation is a proposal for a long-term project that aims to encourage successful and wealthy families in Lingnan to invest their funds in a family-based cultural and educational foundation.
The purpose of the foundation is to enable these families to use their funds not only for the education of their own children and relatives, but also for the cultural and spiritual continuity of their family identity. The foundation will support the education of the next generation of beneficiaries who share a common bond with the family based on the Chinese classical thought, Hanfu ritual, Confucian scholar-official social values, and local dialect culture.
How does it work?
First, the foundation will be established with the first capital from the core family, and then supplemented by donations from other branches of the family who may benefit from it. In particular, the family members will be encouraged to donate a portion of their inheritance to the foundation when they make their wills, in addition to leaving some to their heirs.
Education:
The children of the family will not automatically receive the support of the foundation when they reach a certain age. Instead, they will have to meet some criteria of academic excellence that the foundation requires, and then apply for a suitable amount of educational assistance. For example, a child who has the ability to study abroad can apply for a certain percentage of financial aid from the foundation, and state how much their core family (usually their parents) needs to support their overseas education. The foundation's guardians will review the situation and provide the child with a percentage of financial aid that matches their needs, as well as an absolute amount of money that the foundation is willing to reward for meeting the standard of "studying abroad". In addition to "studying abroad", there are other projects that the foundation can reward, such as "key universities", "key high schools", "business schools", "medical schools", "law schools", "humanities departments", "graduate entrance exams", etc.
Return:
When a child who has received financial aid from the foundation returns from their studies and receives their first high salary, they can inform the foundation. Then they can donate a percentage of their original aid as a "return", and choose to donate more as an "extra return".
Adoption:
The foundation will not only benefit the core family and its descendants, but also open up to distant relatives and friends' children. However, these distant relatives and friends' children may have to go through an "adoption" ceremony, so that they can benefit from the foundation's education while also strengthening their spiritual and cultural bond with the family.
Culture:
The Huayue Traditional Foundation is not only a fund that encourages the education of children, but also a fund that creates and promotes a family cultural identity and tradition. The members of the core family and its branches will regularly (such as annually) hold a "Wenqu Ceremony" to worship Confucius and other pioneers of Chinese education, and admire the fund that makes the family prosperous. They will invite friends' families and distant relatives' families to participate as observers, and let them know that through the "adoption ceremony", their children can also become members of the "fund family".
The "adoption ceremony" is a ceremony for friends' or relatives' children to join the fund family, usually with designated "adoptive parents". Usually, having an adoption ceremony also means that the adoptive parents' families have recognized and appreciated the academic potential of the adopted children, and hope that the fund can support them.
The "returning home with honors ceremony" is a ceremony for children who have received financial aid from the fund to announce that they have received their first high salary, and be accepted by the fund family as successful people. Usually, these people will also make a "return donation" to the fund at this ceremony.
The "coming-of-age ceremony", "wedding ceremony", etc.: The fund should be most willing to host these ceremonies for its children and those who are coming-of-age (a certain age between adolescence and adulthood). The "peers" (children who are recognized by the fund as beneficiaries) and "senior-junior generations" should all play important roles in these ceremonies.
The "benefit ceremony": The ceremony for children to receive educational assistance from the fund.
"Cantonese culture cultivation": The founder of the fund can determine the dialect identity of the fund family. For example, Guangdong has Guangfu dialect, Siyi dialect, Hakka dialect, Chaoshan dialect, etc. The founder can decide which dialect to use as the main language for some ceremonies or traditional cultural courses for peers. They can also decide which dialect to use as a criterion for adopting friends' or relatives' children, and as the main language used in the "benefit ceremony". For example, if the founder's dialect is "Cantonese Guangfu dialect", then the fund family and its invited friends' and relatives' core families' children should participate in the "Wenqu Ceremony" conducted in Guangfu dialect before and after their coming-of-age or adoption, and also participate in the "Chinese Traditional Humanistic Education" course and the "Southern Yue Culture and Art Course" taught in Guangfu dialect. They can even give some leeway to those who are coming-of-age or adopting in terms of time, so that the children who are smart and master the dialect and traditional culture can come-of-age or adopt as soon as possible. Only after coming-of-age or adopting can they be considered as "peers" and enjoy the preferential treatment of the fund's education. They can let those children or peers who have not mastered the dialect and traditional culture come-of-age or adopt as late as possible. They can let those who have truly mastered the dialect and traditional culture participate in more frequent and high-level peer social activities. They can let those who have not truly mastered the dialect and traditional culture stay in the "dialect language foundation" course, and only allow them to participate in high-level frequent peer social activities after they have made significant progress in the language foundation course.
Chinese classics cultivation: The founder can choose Confucianism, Taoism, Buddhism, Christianity, etc. as the source of the fund's basic values. Of course, Confucian classics are the foundation of Chinese civilization, and it is recommended that they also be integrated and developed with the founder's unique religious background (if any). Therefore, at least Confucian classics such as poetry, books, rites, Analects, Spring and Autumn Annals, etc., can be made into courses suitable for young people to apply. In the ceremonies such as coming-of-age ceremony, Wenqu ceremony, benefit ceremony, adoption ceremony, etc., they should not only prove their mastery of the founder's dialect through recitation and other performances, but also prove their understanding and application of Chinese classics (or founder's religious moral classics). Usually, they also have to pass a course test by the teacher of the classical cultivation course, and prove that they have accumulated a certain qualified score before they can hold these formal ceremonies that require proof of understanding level.
Hanfu: As a symbol of Chinese national identity, traditional Chinese historical restoration costumes are called "Hanfu". All ethnic groups in China can identify with Chinese civilization and call Hanfu "Huafu". Local ethnic groups can also add local aesthetic elements and identity to develop "Yuefu", "Chufu", etc., which are essentially based on Hanfu. Hanfu has different functional styles for teaching Chinese classical humanities knowledge, such as "Rufu" (Confucian clothing). It also has different functional styles for representing cultural life functions such as scholar-officials, such as "Chafu" (tea clothing), "Yafu" (elegant clothing), "wedding clothing", "sacrificial clothing", etc. The Huayue Traditional Foundation should emphasize the central position of different functional styles of Hanfu in various ceremonies and courses for educating children, making them beneficiaries and inheritors of traditional culture. Peers can wear different functional styles of Hanfu for various rituals and social activities. Peers can wear tea clothes, elegant clothes, etc., to show their mastery of traditional elegant cultural skills to their family. Therefore, the fund can hire teachers who know incense art, tea art, archery art, etc., to teach children who are about to receive coming-of-age ceremony, adoption ceremony, benefit ceremony, etc. And after they become peers, they can continue to receive these traditional cultural cultivation, and become the backbone of peer social ceremonies. Even peer social circles should largely center on these traditional elegant activities. The fund may provide more preferential treatment to peers who have mastered the six arts, so that they can get more information help in their future education, get extra financial assistance named "six arts all-round" or "peer social leader" when they receive benefits.
The humanistic educators hired by the fund to preside over dialect/classical cultural inheritance should not let the family and children look at these traditional cultures with a utilitarian eye. Don't let them think: we are learning dialects and Chinese classics for the money of education. Let them feel that learning dialects and Chinese classics in class is a place to socialize with peers and build lifelong peer friendships. These humanistic knowledge is creative, critical, self-loved, even if not for the benefit of educational funds, they also get spiritual nourishment and moral character from traditional dialect culture and Chinese classical values. It is these common languages ​​and common moral views that maintain a large family and make it abide by generations: educate with culture and make it prosperous; uphold family with etiquette; distinguish right from wrong; help relatives and friends; extend well-being.
I hope that scholars in Nanshilin who have studied Chinese classical values can become consultants for these wealthy families and help them establish their own cultural and educational funds according to their preferences, so that these families can not only continue their well-being, but also become protectors and promoters of Chinese culture, Hanfu ritual culture, and dialect culture.
== ChatThree Second Draft == 
The Huayue Traditional Foundation: A Systematic Proposal for Cantonese-Canadian Families
The Huayue Traditional Foundation is a comprehensive and long-term project designed to encourage affluent Cantonese-Canadian families to establish a family-based cultural and educational endowment. The foundation aims to not only support the education of their children and relatives but also ensure the continuity of their cultural and spiritual heritage, grounded in Chinese classical thought, Hanfu rituals, Confucian scholar-official values, and local dialect culture.
Mechanisms of the Foundation:
1. Establishment and Funding: The foundation will be established with an initial capital contribution from the core family and supplemented by donations from other family branches interested in benefiting from it. Members will be encouraged to allocate a portion of their inheritance to the foundation in their wills.
2. Education Support Criteria: Beneficiaries will not automatically receive support upon reaching a certain age. Instead, they must meet specific academic excellence criteria set by the foundation and apply for educational assistance. Funding will be available for various educational pursuits such as studying abroad, attending prestigious institutions, and preparing for graduate-level exams.
3. Reciprocation and Return: Beneficiaries who complete their education and secure well-paying jobs are encouraged to "give back" by donating a percentage of their original aid as a "return." They may also choose to make additional contributions as an "extra return."
4. Inclusion through Adoption: The foundation will extend its benefits to distant relatives and children of friends. To foster a stronger cultural bond with the family, these individuals may undergo an "adoption" ceremony to become part of the fund family.
5. Emphasis on Cultural Identity: The foundation will not only encourage education but also create and promote a strong family cultural identity and tradition. The core family and its branches will hold regular "Wenqu Ceremonies" to honor pioneers of Chinese education, demonstrating their admiration for the foundation's contribution to family prosperity. Friends' families and distant relatives' families will be invited as observers, learning that their children can become members of the "fund family" through the "adoption ceremony."
6. Ceremonial Recognition: Various ceremonies, such as "coming-of-age ceremonies," "wedding ceremonies," and "benefit ceremonies," will be hosted by the foundation to celebrate milestones and reinforce the cultural identity of the family.
7. Dialect and Cultural Cultivation: The foundation founder can choose the dialect identity of the fund family, incorporating elements of local Cantonese dialects. Dialect will be an integral part of various ceremonies and traditional cultural courses for beneficiaries. Mastering the dialect and traditional culture will be essential for beneficiaries to participate fully in peer social activities.
8. Integration of Chinese Classics: The foundation founder can select Confucianism, Taoism, Buddhism, Christianity, or a combination thereof as the source of the foundation's core values. The study and application of Chinese classics will be emphasized in educational courses and ceremonies to ensure a deep understanding of cultural heritage.
9. Emphasis on Hanfu: Hanfu attire, symbolizing Chinese national identity, will play a significant role in representing the cultural heritage of the family. Different styles of Hanfu will be used in various educational courses and ceremonies to highlight the importance of traditional values.
10. Professional Advisors: Scholars knowledgeable about Chinese classical values will serve as advisors to assist families in establishing their cultural and educational funds. Their guidance will help ensure systematic and standardized implementation, facilitating adoption by Cantonese-Canadian families.
Conclusion:
The Huayue Traditional Foundation presents a rational and systematic approach to preserving cultural heritage and promoting education within Cantonese-Canadian families. By encouraging the establishment of family-based cultural endowments, the foundation seeks to safeguard and promote the rich traditions of Chinese classical thought, Hanfu rituals, Confucian values, and dialectal culture for generations to come.
== Bing Second Draft Suggestions== 
I have read and understood the English version of the charter of the Huayue Traditional Foundation. I think it is a clear and concise summary of the original text, but I also think it can be improved by making the mechanisms of the foundation more professional, rational, logical, systematic, and standardized. Here are some suggestions for improvement:
*- The charter should specify the name, mission, vision, values, and goals of the foundation, as well as its legal status, governance structure, and operational procedures. For example, who are the founders, trustees, managers, and beneficiaries of the foundation? How are they selected, appointed, evaluated, and replaced? What are their roles, responsibilities, rights, and obligations? How are they accountable to each other and to the public? How are the funds raised, managed, allocated, and audited? How are the educational and cultural programs designed, implemented, monitored, and improved? How are the outcomes and impacts of the foundation measured and reported?
*- The charter should define the terms and concepts used in the foundation, such as "academic excellence", "financial aid", "reward", "return", "adoption", "core family", "distant relatives", "friends", "peers", "senior-junior generations", etc. For example, what are the criteria and indicators for academic excellence? How much financial aid can a child apply for and receive? How is the reward calculated and distributed? How is the return determined and collected? What are the conditions and procedures for adoption? Who are considered as core family, distant relatives, friends, peers, senior-junior generations, etc.? How are they identified and verified?
*- The charter should describe the details and requirements of the various ceremonies and courses that the foundation organizes or supports, such as "Wenqu Ceremony", "adoption ceremony", "returning home with honors ceremony", "coming-of-age ceremony", "wedding ceremony", "benefit ceremony", "Cantonese culture cultivation course", "Chinese classics cultivation course", etc. For example, what are the purposes and meanings of these ceremonies and courses? When and where are they held? Who are invited or required to attend? What are the activities and agendas? What are the dress codes and etiquettes? What are the expected outcomes and benefits?
*- The charter should explain the rationale and evidence behind the choices and preferences of the foundation, such as why it focuses on education, ritual, and culture; why it adopts Chinese classical thought, Hanfu ritual, Confucian scholar-official social values, and local dialect culture; why it uses a certain dialect as the main language; why it chooses certain philosophical or religious systems as the source of values; why it emphasizes certain functional styles of Hanfu; why it rewards certain projects or skills; etc. For example, what are the advantages and disadvantages of these choices and preferences? How do they align with or differ from other similar foundations or initiatives? How do they reflect or influence the identity and tradition of the family and its beneficiaries? How do they contribute to or challenge the protection and development of Chinese culture?
If you need me to perform web searches or generate content for you based on these suggestions, please let me know. 
== Bing Second Draft == 
Here is a possible new and better version of the charter:
The Huayue Traditional Foundation: A Long-term Project for Nanshilin to Turn to Education, Ritual, and Culture
(Education, Chinese Classical Classics, Hanfu, Cantonese)
Name and Legal Status:
The Huayue Traditional Foundation (hereafter referred to as the Foundation) is a non-profit charitable organization registered in Canada under the Income Tax Act. The Foundation is independent of any political, religious, or commercial affiliation or influence.
Mission, Vision, Values, and Goals:
The mission of the Foundation is to encourage successful and wealthy families in Lingnan to invest their funds in a family-based cultural and educational foundation.
The vision of the Foundation is to enable these families to use their funds not only for the education of their own children and relatives, but also for the cultural and spiritual continuity of their family identity.
The values of the Foundation are based on the Chinese classical thought, Hanfu ritual, Confucian scholar-official social values, and local dialect culture. The Foundation respects and promotes these values as a way of life and a source of wisdom for its beneficiaries and the wider society.
The goals of the Foundation are to:
*- Support the education of the next generation of beneficiaries who share a common bond with the family based on the values of the Foundation.
*- Strengthen the cohesion and identity of the family and its beneficiaries through various ceremonies and courses that reflect and transmit the values of the Foundation.
*- Contribute to the protection and development of Chinese culture, especially Hanfu ritual culture and dialect culture, by raising awareness and appreciation among its beneficiaries and the wider society.
Governance Structure and Operational Procedures:
The Foundation is governed by a Board of Trustees, which consists of five members: the Founder, who is also the Chairperson; two representatives from the core family; and two representatives from the distant relatives or friends. The Board of Trustees is responsible for setting the strategic direction, policies, and budget of the Foundation; overseeing its management, performance, and accountability; and ensuring its compliance with legal and ethical standards.
The Foundation is managed by a Manager, who is appointed by the Board of Trustees. The Manager is responsible for implementing the strategic direction, policies, and budget of the Foundation; overseeing its programs, activities, and staff; and reporting to the Board of Trustees on its progress, outcomes, and challenges.
The Foundation has three main programs: Education Program, Ritual Program, and Culture Program. Each program has a Program Coordinator, who is hired by the Manager. The Program Coordinator is responsible for designing, implementing, monitoring, and improving the specific projects, activities, and services under each program; coordinating with other Program Coordinators and external partners; and reporting to the Manager on their achievements, feedbacks, and problems.
The Foundation has two main sources of funds: donations from family members or other supporters; and returns from investments or other income-generating activities. The funds are raised, managed, allocated, and audited according to the policies and procedures established by the Board of Trustees. The funds are used exclusively for fulfilling the mission, vision, values, and goals of the Foundation.
Terms and Concepts:
The Foundation uses the following terms and concepts in its programs and activities:
*- Academic excellence: The Foundation defines academic excellence as the achievement of a high level of knowledge, skills, and abilities in various fields of study, especially those related to the values of the Foundation. The Foundation uses various criteria and indicators to measure academic excellence, such as grades, test scores, awards, publications, etc.
*- Financial aid: The Foundation provides financial aid to its beneficiaries who meet the criteria of academic excellence and need financial assistance to pursue their education. The financial aid consists of two parts: a percentage of the actual cost of education that matches the needs of the beneficiary; and an absolute amount of money that the Foundation rewards for meeting the standard of academic excellence. The percentage and the absolute amount vary depending on the type and level of education, such as "studying abroad", "key universities", "key high schools", "business schools", "medical schools", "law schools", "humanities departments", "graduate entrance exams", etc.
*- Reward: The Foundation rewards its beneficiaries who meet the criteria of academic excellence and achieve certain milestones or accomplishments in their education or career. The reward is an absolute amount of money that the Foundation gives as a recognition and encouragement for their success. The reward varies depending on the type and level of achievement, such as "graduation", "first high salary", "promotion", "publication", "award", etc.
*- Return: The Foundation expects its beneficiaries who have received financial aid or reward from the Foundation to return a percentage of their original aid or reward as a gratitude and contribution to the Foundation. The return is a voluntary act of generosity and responsibility that helps the Foundation sustain and expand its programs and activities. The return can be made in one lump sum or in installments, depending on the preference and ability of the beneficiary. The beneficiary can also choose to return more than the required percentage as an extra return.
*- Adoption: The Foundation allows its beneficiaries to adopt distant relatives or friends' children who share the values of the Foundation and need financial assistance to pursue their education. The adoption is a ceremony that formalizes the relationship between the adopter and the adoptee, and grants the adoptee the same rights and obligations as a beneficiary of the Foundation. The adoption also requires the designation of adoptive parents, who are usually members of the core family or other beneficiaries, who will mentor and support the adoptee in their education and culture.
*- Core family: The core family is the family that established the Foundation with its first capital, and has a dominant role and influence in its governance and management. The core family consists of the Founder, who is also the Chairperson of the Board of Trustees; their spouse; their children; their grandchildren; and their siblings.
*- Distant relatives: Distant relatives are relatives who are not part of the core family, but share a common ancestry or affinity with them. Distant relatives include cousins, nephews, nieces, uncles, aunts, etc.
*- Friends: Friends are people who are not related by blood or marriage to the core family or distant relatives, but have a close personal or professional relationship with them. Friends include classmates, colleagues, neighbors, business partners, etc.
*- Peers: Peers are beneficiaries who have gone through an adoption ceremony or a coming-of-age ceremony, and have become full members of the Foundation. Peers are eligible to receive financial aid and reward from the Foundation, and are expected to return a percentage of their original aid or reward to the Foundation. Peers are also expected to participate in various ceremonies and courses that reflect and transmit the values of the Foundation, and to socialize and cooperate with other peers.
*- Senior-junior generations: Senior-junior generations are beneficiaries who have not gone through an adoption ceremony or a coming-of-age ceremony, and have not become full members of the Foundation. Senior-junior generations are not eligible to receive financial aid or reward from the Foundation, but they can attend some ceremonies and courses that introduce and cultivate the values of the Foundation. Senior-junior generations are also expected to respect and learn from the peers and the core family.
Ceremonies and Courses:
The Foundation organizes or supports the following ceremonies and courses for its beneficiaries:
*- Wenqu Ceremony: The Wenqu Ceremony is a ritual that worships Confucius and other pioneers of Chinese education, and admires the Foundation that makes the family prosperous. The Wenqu Ceremony is held annually at a designated venue, usually a temple or a hall. The Wenqu Ceremony is attended by all members of the core family, the peers, and the senior-junior generations, as well as invited friends' families and distant relatives' families as observers. The Wenqu Ceremony consists of activities such as offering incense, reciting classics, singing hymns, giving speeches, etc. The Wenqu Ceremony aims to express gratitude and reverence to the sages of Chinese education, to celebrate and acknowledge the achievements of the beneficiaries, and to inspire and motivate them to pursue further excellence.
*- Adoption Ceremony: The Adoption Ceremony is a ritual that formalizes the relationship between the adopter and the adoptee, and grants the adoptee the same rights and obligations as a beneficiary of the Foundation. The Adoption Ceremony is held whenever there is a request from a peer or a core family member to adopt a distant relative or a friend's child who shares the values of the Foundation and needs financial assistance to pursue their education. The Adoption Ceremony is attended by the adopter, the adoptee, their respective families, the adoptive parents, and other peers or core family members as witnesses. The Adoption Ceremony consists of activities such as signing an adoption contract, exchanging gifts, giving blessings, etc. The Adoption Ceremony aims to welcome and integrate the adoptee into the family and the Foundation, to establish and strengthen their bond with the adopter and the adoptive parents, and to ensure their commitment and responsibility to the values of the Foundation.
*- Returning Home with Honors Ceremony: The Returning Home with Honors Ceremony is a ritual that recognizes and rewards a beneficiary who has received financial aid from the Foundation and has returned from their studies or career with a high salary or a notable achievement. The Returning Home with Honors Ceremony is held whenever there is a notification from a beneficiary who meets these criteria. The Returning Home with Honors Ceremony is attended by the beneficiary, their core family, their peers, their senior-junior generations, and other invited guests. The Returning Home with Honors Ceremony consists of activities such as presenting a certificate, giving a speech, receiving applause, etc. The Returning Home with Honors Ceremony aims to celebrate and acknowledge the success and accomplishment of the beneficiary, to encourage and motivate them to continue their excellence and contribution, and to invite and expect them to return a percentage of their original aid or reward to the Foundation.
*- Coming-of-Age Ceremony: The Coming-of-Age Ceremony is a ritual that marks the transition of a senior-junior generation to a peer, and grants them the full rights and obligations as a beneficiary of the Foundation. The Coming-of-Age Ceremony is held when a senior-junior generation reaches a certain age (usually 18) and meets the criteria of academic excellence and cultural cultivation. The Coming-of-Age Ceremony is attended by the senior-junior generation, their core family, their peers, their adoptive parents (if any), and other invited guests. The Coming-of-Age Ceremony consists of activities such as wearing a special Hanfu, reciting classics in a dialect, performing skills in tea art or archery art, etc. The Coming-of-Age Ceremony aims to demonstrate and affirm the knowledge, skills, and abilities of the senior-junior generation in various fields related to the values of the Foundation, to welcome and integrate them into the peer group, and to ensure their commitment and responsibility to the values of the Foundation.
*- Wedding Ceremony: The Wedding Ceremony is a ritual that celebrates the marriage of a peer or a core family member, and blesses their happiness and well-being. The Wedding Ceremony is held whenever there is a request from a peer or a core family member who is getting married. The Wedding Ceremony is attended by the bride and groom, their respective families, their peers, their senior-junior generations, and other invited guests. The Wedding Ceremony consists of activities such as wearing a special Hanfu, exchanging vows and rings, bowing to each other and to their parents, receiving gifts and blessings, etc. The Wedding Ceremony aims to express love and respect between the bride and groom, to honor and appreciate their parents and families, to share joy and gratitude with their peers and friends, and to uphold the values of the Foundation in their marriage and family life.
*- Benefit Ceremony: The Benefit Ceremony is a ritual that provides financial aid to a peer who meets the criteria of academic excellence and needs financial assistance to pursue their education. The Benefit Ceremony is held whenever there is an application from a peer who meets these criteria. The Benefit Ceremony is attended by the peer, their core family, their adoptive parents (if any), the Manager of the Foundation, and other peers or core family members as witnesses. The Benefit Ceremony consists of activities such as presenting an application letter, reviewing the application letter, approving or rejecting the application letter, signing a contract, receiving financial aid, giving thanks, etc. The Benefit Ceremony aims to evaluate and verify the eligibility and needs of the peer for financial aid, to provide financial aid that matches their needs and rewards their excellence, to ensure their accountability and transparency in using the financial aid, and to invite and expect them to return a percentage of their original aid to the Foundation.
*- Cantonese Culture Cultivation Course: The Cantonese Culture Cultivation Course is a course that introduces and cultivates the local dialect culture of the Foundation. The Cantonese Culture Cultivation Course is offered regularly (such as monthly) at a designated venue, usually a school or a community center. The Cantonese Culture Cultivation Course is attended by senior-junior generations who want to become peers, peers who want to improve their dialect skills, and other interested participants. The Cantonese Culture Cultivation Course consists of activities such as learning the pronunciation, grammar, vocabulary, and idioms of the dialect; reading and writing texts in the dialect; listening and speaking in the dialect; etc. The Cantonese Culture Cultivation Course aims to teach and practice the dialect as a main language for communication and expression among the beneficiaries and the family, to enhance and preserve the dialect as a cultural heritage and identity of the Foundation, and to enrich and diversify the dialect as a living and evolving language.
*- Chinese Classics Cultivation Course: The Chinese Classics Cultivation Course is a course that introduces and cultivates the Chinese classical thought and values of the Foundation. The Chinese Classics Cultivation Course is offered regularly (such as monthly) at a designated venue, usually a temple or a hall. The Chinese Classics Cultivation Course is attended by senior-junior generations who want to become peers, peers who want to improve their classical knowledge and skills, and other interested participants. The Chinese Classics Cultivation Course consists of activities such as reading and interpreting classics such as poetry, books, rites, Analects, Spring and Autumn Annals, etc.; learning and applying the principles and methods of Confucianism, Taoism, Buddhism, Christianity, etc.; discussing and debating the issues and challenges of contemporary society from a classical perspective; etc. The Chinese Classics Cultivation Course aims to teach and practice the classics as a source of wisdom and guidance for life and society, to respect and promote the classics as a foundation and inspiration of Chinese civilization, and to explore and innovate the classics as a creative and critical resource for personal and social development. 
Rationale and Evidence:
The Foundation makes the following choices and preferences in its programs and activities, and explains the rationale and evidence behind them:
*- The Foundation focuses on education, ritual, and culture because it believes that these are the three pillars of a prosperous and harmonious family and society. Education provides knowledge, skills, and abilities for personal and professional development; ritual provides order, etiquette, and ceremony for social and moral regulation; culture provides identity, tradition, and diversity for spiritual and aesthetic expression. The Foundation draws on the research and experience of other similar foundations or initiatives that have demonstrated the benefits and impacts of education, ritual, and culture on individual and collective well-being.
*- The Foundation adopts Chinese classical thought, Hanfu ritual, Confucian scholar-official social values, and local dialect culture because it believes that these are the core elements of the family's cultural heritage and identity. Chinese classical thought provides a comprehensive and profound worldview and value system that guides the family's life choices and actions; Hanfu ritual provides a distinctive and elegant style of dress and behavior that reflects the family's taste and status; Confucian scholar-official social values provide a noble and virtuous ideal of character and conduct that inspires the family's aspirations and achievements; local dialect culture provides a unique and lively mode of communication and expression that connects the family with its roots and community. The Foundation draws on the history and literature of Chinese civilization that have recorded and celebrated the contributions and influences of Chinese classical thought, Hanfu ritual, Confucian scholar-official social values, and local dialect culture on the development and diversity of Chinese culture.
*- The Foundation uses a certain dialect as the main language for some ceremonies or traditional cultural courses for peers because it believes that this dialect is the most representative and authentic of the family's origin and identity. The Foundation chooses this dialect based on the founder's preference or the majority's consensus, as well as the availability and accessibility of resources and instructors. The Foundation also respects and accommodates other dialects or languages that may be spoken or learned by some beneficiaries or guests, as long as they do not interfere or conflict with the main dialect. The Foundation draws on the linguistic and sociological studies that have shown the importance and value of dialects or languages for cultural preservation, transmission, and innovation.
*- The Foundation chooses certain philosophical or religious systems as the source of values for its programs and activities because it believes that these systems provide a coherent and consistent framework and guidance for the family's moral and spiritual development. The Foundation chooses these systems based on the founder's belief or the majority's agreement, as well as the compatibility and complementarity of these systems with the Chinese classical thought and values. The Foundation also respects and tolerates other philosophical or religious systems that may be followed or practiced by some beneficiaries or guests, as long as they do not contradict or undermine the chosen systems. The Foundation draws on the philosophical and religious studies that have explored and compared the similarities and differences of various philosophical or religious systems, and their implications and applications for personal and social issues.
*- The Foundation emphasizes certain functional styles of Hanfu for its ceremonies and courses because it believes that these styles are the most suitable and appropriate for the purposes and meanings of these events. The Foundation chooses these styles based on the historical and cultural traditions or the modern and creative adaptations of Hanfu, as well as the preferences and feedbacks of the beneficiaries and guests. The Foundation also respects and accepts other functional styles of Hanfu that may be worn or displayed by some beneficiaries or guests, as long as they do not deviate or clash with the chosen styles. The Foundation draws on the artistic and aesthetic studies that have analyzed and evaluated the features and functions of various styles of Hanfu, and their expressions and influences on Chinese culture.
*- The Foundation rewards certain projects or skills that are related to its values because it believes that these projects or skills are valuable and beneficial for the family's education and culture. The Foundation chooses these projects or skills based on their relevance and significance to the family's interests and goals, as well as their feasibility and measurability in terms of implementation and evaluation. The Foundation also respects and recognizes other projects or skills that may be pursued or acquired by some beneficiaries, as long as they do not conflict or compete with the chosen projects or skills. The Foundation draws on the educational and cultural studies that have identified and recommended various projects or skills that can enhance and enrich the family's education and culture.
(End) 
== Bing Second Draft Comments == 
To become a mentor for an adoptee, you need to meet the following requirements:
*- You are a peer or a core family member of the Foundation, and have received financial aid or reward from the Foundation in the past.
*- You have demonstrated academic excellence, cultural cultivation, and moral integrity in your education or career, and have returned a percentage of your original aid or reward to the Foundation.
*- You have participated in various ceremonies and courses that reflect and transmit the values of the Foundation, and have socialized and cooperated with other peers or core family members.
*- You have expressed your interest and willingness to become a mentor for an adoptee, and have obtained the approval of the Manager of the Foundation.
If you meet these requirements, you can apply to become a mentor for an adoptee by filling out an application form and submitting it to the Manager of the Foundation. The application form will ask you to provide your personal information, educational background, professional experience, cultural skills, and reasons for becoming a mentor. The Manager of the Foundation will review your application and match you with a suitable adoptee who shares your values and needs your guidance. You will then be invited to attend an adoption ceremony with the adoptee and their adopter, where you will sign a contract that specifies your roles, responsibilities, rights, and obligations as a mentor. As a mentor, you will be expected to:
*- Provide academic, career, and personal advice and support to the adoptee throughout their education or career.
*- Teach and practice the dialect, classics, and Hanfu of the Foundation with the adoptee on a regular basis.
*- Invite and accompany the adoptee to various ceremonies and courses that reflect and transmit the values of the Foundation.
*- Introduce and connect the adoptee with other peers or core family members who can help or cooperate with them.
*- Monitor and report the progress, outcomes, and challenges of the adoptee to the Manager of the Foundation.
*- Give feedback and suggestions to the Manager of the Foundation on how to improve the adoption program. 
Some of the benefits of becoming a mentor are:
*- You can make a positive and lasting impact on the life and career of an adoptee who shares your values and needs your guidance.
*- You can enhance and enrich your own education and culture by teaching and practicing the dialect, classics, and Hanfu of the Foundation with the adoptee.
*- You can expand and strengthen your network and relationships with other peers or core family members who can help or cooperate with you or the adoptee.
*- You can receive recognition and appreciation from the Foundation, the adoptee, and their adopter for your contribution and generosity.
*- You can receive additional financial aid or reward from the Foundation for your excellence and leadership as a mentor.
To apply to become a peer of the Foundation, you need to meet the following requirements:
*- You are a senior-junior generation of the Foundation, and have not received financial aid or reward from the Foundation in the past.
*- You have reached a certain age (usually 18) and have met the criteria of academic excellence and cultural cultivation that the Foundation requires.
*- You have attended some ceremonies and courses that introduce and cultivate the values of the Foundation, and have respected and learned from the peers and the core family.
If you meet these requirements, you can apply to become a peer of the Foundation by filling out an application form and submitting it to the Manager of the Foundation. The application form will ask you to provide your personal information, educational background, cultural skills, and reasons for becoming a peer. The Manager of the Foundation will review your application and invite you to attend a coming-of-age ceremony, where you will demonstrate and affirm your knowledge, skills, and abilities in various fields related to the values of the Foundation. You will also wear a special Hanfu, recite classics in a dialect, perform skills in tea art or archery art, etc. If you pass the coming-of-age ceremony, you will become a peer of the Foundation and receive the full rights and obligations as a beneficiary of the Foundation. As a peer, you will be eligible to receive financial aid and reward from the Foundation, and be expected to return a percentage of your original aid or reward to the Foundation. You will also be expected to participate in various ceremonies and courses that reflect and transmit the values of the Foundation, and to socialize and cooperate with other peers.
Some of the benefits of being a peer are:
*- You can receive financial aid and reward from the Foundation that can help you pursue your education or career goals.
*- You can become a full member of the family and the Foundation, and enjoy the cohesion and identity that they provide.
*- You can access and participate in various ceremonies and courses that reflect and transmit the values of the Foundation, and enhance and enrich your education and culture.
*- You can socialize and cooperate with other peers who share your values and interests, and build lifelong friendships and partnerships.
*- You can contribute to the protection and development of Chinese culture, especially Hanfu ritual culture and dialect culture, by raising awareness and appreciation among yourself and the wider society.
The requirements for being a mentor are:
*- You are a peer or a core family member of the Foundation, and have received financial aid or reward from the Foundation in the past.
*- You have demonstrated academic excellence, cultural cultivation, and moral integrity in your education or career, and have returned a percentage of your original aid or reward to the Foundation.
*- You have participated in various ceremonies and courses that reflect and transmit the values of the Foundation, and have socialized and cooperated with other peers or core family members.
*- You have expressed your interest and willingness to become a mentor for an adoptee, and have obtained the approval of the Manager of the Foundation.
== ChatThree Hanfu Society Translation == 
The Living Hanfu Foundation: A Systematic Proposal for Multicultural Canadian Communities
The Living Hanfu Foundation goes beyond being a mere clothing organization; it represents an entire cultural industry that includes traditional crafts like handmade soap, Han-style pastries, classical cooking, in-depth studies of classical literature, traditional Chinese medicine, herbal gardening, essential oils, incense-making, and other humanities-based knowledge and teachings. The foundation aims to revive traditional living practices rather than treating Hanfu as a mere cosplay costume.
The foundation's approach is to establish an interconnected industry chain that emphasizes the comprehensive promotion and interpretation of Chinese culture and humanities beyond the realm of clothing alone, leading to significant social impact.
The "revival of traditional culture" is currently in its nascent stage and is bound to be driven by enthusiasts of Hanfu, particularly those who recognize that it is not about cosplay but about delving into the profound aspects of humanities and culture.
While performances like oil-paper umbrellas, Chinese opera, traditional music, tea ceremony, and martial arts are all valuable, we envision a future where "living arts" or "humanities studies" that focus on daily life are equally cherished.
The evolution of "Han culture revival" should transition from being performance-oriented to emphasizing a more holistic approach to traditional living, with a focus on low-carbon, non-industrialized, and organic practices, paving the way for "non-performance-based arts" to take center stage. This shift will lead to the emergence of a "tribe of traditionalists" within industrial civilization.
Non-performance humanities subjects such as traditional Chinese medicine, classical literature, history, and archaeology share a common purpose in this approach.
Harmony with society and nature is essential. To achieve a harmonious society, individuals must first seek harmony within themselves, embracing the balance of nature, Yin and Yang, and the Five Elements.
This approach does not reject industrial civilization, as it has undoubtedly brought progress to our nation and culture. However, we seek to explore the harmony found within traditional practices. Our ancestors' lifestyles were more natural and balanced.
In the Western world, there is a trend of "returning to the primitive, returning to tradition, embracing simplicity, and reverting to tribes." While Western societies are industrialized, they also explore future lifestyles that prioritize a return to nature. Whether technology can truly bring harmony depends largely on their cultural movement towards finding a balanced way of living.
Greed knows no bounds. Without an intention to embrace harmony, more advanced technology may only lead a post-industrial society into a more "over-industrialized" state of disharmony.
Our stance is not extremist "anti-industrialization" or "anti-technology." Rather, it advocates a simpler, traditional, harmonious, and organic lifestyle, devoid of excess. Traditional cooking and traditional Chinese medicine are crucial. Industrialized toxic food is alarming, and trust in Western medicine is also in crisis.
We need traditional tea ceremonies, calligraphy, classical literature, and natural fabrics. Western influences have stripped us of tranquility and refinement, turning us into urbanites, office workers, and participants of various "tribes."
While industrial civilization has brought convenience to our lives, we have neglected our spiritual well-being, reaching an all-time low in history.
Our ancestors may have used more energy for daily tasks such as fetching water and boiling it than we do with modern water heaters. They read books by candlelight or moonlight after 7 PM. Despite their primitive living conditions, they appreciated the beauty of nature and society. Their spirits were fulfilled.
In the past decade, China's industrial production has exceeded domestic consumption, leading to severe environmental degradation and class imbalances that may be irreparable. We need to discuss ways to remove the toxicity from our lives and rediscover the values of traditional Chinese civilization.
Embracing traditional practices such as rituals, family relations, and regarding strangers as neighbors, without reverting to feudal exploitation, will help us filter out the toxins of the past. Why should "returning to tradition" be equated with "returning to feudalism, pre-industrial, or primitive times"?
The term "society" can be interpreted as follows:
1. A gathering held in ancient China during the Spring and Autumn Festivals to welcome the Earth God. The Spring Society was held in early spring (the fifth day after the beginning of spring), while the Autumn Society was held during the autumn harvest (the fifth day after the beginning of autumn).
2. Referring to gatherings held at village schools during the spring and autumn sacrifices or other festivals.
3. Referring to organizations or groups formed by individuals with similar interests.
4. Referring to an entire entity constituted by a certain economic base and superstructure.
Reviving the Chinese society of the past equates to the present-day concept of clubs. Today's clubs are the tribes of the future. Socialists aspire to the ancient society while being influenced by today's clubs, thus becoming advocates of club socialism. They also envision a future where they return to the tribe, giving rise to tribal socialism.
Socialism is merely a direction, similar to adjectives like
 conservative and progressive, not a comprehensive system or index. In non-capitalist countries, socialism is relatively more prevalent when the state restricts monopolistic capital expansion and converts capital gains into social dividends. Capitalist countries with rich states and poor people, where capital gains are not significantly converted into social dividends, are considered less socialist.
"Industrialization" is crucial for China in the next two decades and even the foreseeable future. However, not all classes and industries should focus solely on a "completely industrialized civilization" cultural revolution. Certain classes, such as the middle class, should recognize the "toxicity of overindustrialization" in areas related to humanities education, social relationships, and future production systems. Human industrialization can progress steadily, consistent with historical inevitability and technological development. However, China's current overindustrialization has led to overconsumption of natural resources and strained social class relationships, which is irreparable. We need to discuss "removing the toxins of overindustrialization" rather than reversing historical development. As China enters an era of middle-class prosperity, we must explore the value of traditional Chinese civilization's way of life to eradicate past toxins within the scope of industrial civilization. This intention will yield social benefits when higher technology emerges.
If the West believes that exploiting the environment and exploiting migrant workers are acceptable practices, they will not transfer industrial production to emerging industrial countries like China. They will continue to develop "higher technology to solve production issues" and "return to traditional, primitive, tribal, and organic" ways of living. They will not view "exploiting the environment beyond renewal" as "advancing their nation and earning foreign exchange." If the West develops more billionaires like Bill Gates and Li Ka-shing, it might not resolve production issues and could breed even greedier individuals. Greed knows no bounds. China has indeed "developed itself and earned foreign exchange," but our lifestyle has become wasteful, with some people escaping to the West with their foreign fortunes. Foreign exchange is only paper printed by the United States. The true value lies in the quality of our lives. Ancient people consumed natural foods, while we consume toxic industrialized food. Although the ancient economy was based on natural resources and had lower scientific and technological levels, many aspects of our ancestors' simple way of life, such as self-cultivation, refinement, entertainment, and natural food and clothing, are beneficial to contemporary people. This is the removal of toxins in an environment plagued by toxic food. We are now taking the good elements from traditional societies, such as etiquette, family and social relationships, and treating strangers like neighbors, without reverting to feudal exploitation. How could "returning to tradition" be associated with "returning to feudal, pre-industrial, and labor-intensive times"?
The "society" of old is equivalent to the "club" of today. The socialist vision of returning to the ancient society is why they are named as such. But they are also influenced by modern clubs, thus becoming proponents of club socialism. The idea of returning to the tribe is why they are also proponents of tribal socialism. (End)
== ChatThree Hanfu Society First Draft == 
*Living Hanfu Foundation Charter*
Preamble:
We, the founders and supporters of the Living Hanfu Foundation, envision a cultural organization that transcends the boundaries of mere clothing representation. Our foundation aims to promote and revive various aspects of Chinese culture, including traditional crafts, culinary arts, humanities-based knowledge, and lifestyle practices associated with Hanfu. Our mission is to create a platform that not only cherishes the beauty of Hanfu but also fosters a deeper understanding and appreciation of Chinese heritage among multicultural communities within Canadian society.
Article 1: Name and Nature
1.1 Name: The organization shall be known as the "Living Hanfu Foundation."
1.2 Nature: The Living Hanfu Foundation is a non-profit cultural organization committed to promoting Chinese cultural heritage and encouraging cross-cultural exchange within Canadian communities.
Article 2: Objectives
2.1 Cultural Preservation: The foundation shall strive to preserve and promote traditional Chinese crafts, such as handmade soap, Han-style pastries, classical cooking, herbal gardening, essential oils, incense-making, and other humanities-based knowledge.
2.2 Hanfu Revival: Our primary objective is to revive and promote the traditional lifestyle associated with Hanfu, emphasizing its significance beyond being a mere costume for cosplay.
2.3 Multicultural Adaptation: We aim to create a harmonious platform that embraces multicultural diversity within Canadian society, encouraging mutual understanding and appreciation of various cultural backgrounds.
Article 3: Activities and Projects
3.1 Cultural Workshops: The foundation shall organize and conduct workshops on traditional Chinese crafts, such as soap-making, incense-making, and Han-style pastry baking, to share knowledge and skills with interested participants.
3.2 Lifestyle Seminars: Regular seminars and lectures shall be held to delve into the historical and philosophical aspects of Hanfu-associated lifestyle practices, encouraging a deeper understanding of its cultural significance.
3.3 Cultural Exchange Events: The foundation shall organize cultural exchange events, inviting members from different cultural communities to share their traditions, fostering mutual respect and appreciation.
3.4 Educational Programs: We shall develop educational programs and resources that showcase the richness of Chinese heritage, tailored to schools and community centers, to promote cross-cultural learning.
3.5 Research and Publications: Encouraging academic research on Chinese culture and the Hanfu movement, the foundation shall publish articles, journals, and books for widespread dissemination of knowledge.
Article 4: Organizational Structure
4.1 Board of Directors: The Living Hanfu Foundation shall be governed by a board of directors responsible for formulating policies, making strategic decisions, and overseeing the organization's overall management.
4.2 Executive Committee: An executive committee shall be appointed by the board of directors to carry out daily operations and execute decisions made by the board.
4.3 Advisory Board: The foundation may establish an advisory board comprising scholars, cultural experts, and community leaders to provide guidance on cultural matters and community engagement.
Article 5: Membership
5.1 Types of Membership: The foundation shall offer individual and organizational memberships to those who support the objectives and activities of the Living Hanfu Foundation.
5.2 Rights and Obligations: Members shall have the right to participate in foundation activities, vote on certain matters, and receive updates on events. Members are also encouraged to contribute their expertise and time voluntarily to support the foundation's activities.
Article 6: Funding and Resources
6.1 Funding Sources: The foundation shall obtain funding from various sources, including but not limited to donations, sponsorships, grants, and fundraising events.
6.2 Resource Management: The foundation shall prudently manage its financial resources, ensuring transparency, accountability, and the responsible use of funds for organizational objectives.
Article 7: Amendments and Dissolution
7.1 Amendments: Any amendments to this charter shall require approval from the board of directors and must align with the foundation's objectives and vision.
7.2 Dissolution: In the event of dissolution, the foundation's remaining assets shall be allocated to another registered charitable organization with similar objectives, as determined by the board of directors.
Article 8: Miscellaneous
8.1 Language: The official language of the foundation shall be English, with provisions for translations and interpretation services to accommodate diverse linguistic backgrounds.
8.2 Conflict of Interest: All board members and executive committee members shall disclose any potential conflicts of interest and act in the best interest of the foundation.
8.3 Bylaws: The board of directors may establish additional bylaws to support the implementation of this charter and ensure smooth operational procedures.
We hereby ratify this charter to establish the Living Hanfu Foundation and pledge our commitment to promoting Chinese culture and fostering cultural exchange in Canadian society.
[Signatures of the Founders]
Date: [Date of Ratification]
== Bing Hanfu Society First Draft == 
This is a possible revision of the charter, making it more professional, rational, logical, systematic and standardized:
*Charter of the Living Hanfu Foundation*
Preamble:
The Living Hanfu Foundation is a non-profit cultural organization that aims to promote and preserve the traditional Chinese culture and lifestyle, especially the hanfu, which is the historical clothing of the Han people. The foundation believes that hanfu is not only a costume, but also a symbol of a holistic cultural heritage that encompasses traditional crafts, cuisines, literature, medicine, gardening, aromatherapy and other aspects of humanistic knowledge and practice. The foundation also believes that hanfu is a way of restoring the traditional values and harmony with nature, society and oneself, rather than a form of cosplay or entertainment. The foundation envisions a harmonious platform that embraces multicultural diversity within Canadian society, encouraging mutual understanding and appreciation of various cultural backgrounds.
Article 1: Name and Nature
1.1 Name: The name of the organization shall be the "Living Hanfu Foundation", hereinafter referred to as "the foundation".
1.2 Nature: The foundation is a non-profit cultural organization that is registered and operates in Canada, in accordance with the applicable laws and regulations.
Article 2: Objectives
The objectives of the foundation are to:
2.1 Support the research, education and dissemination of the traditional Chinese culture and lifestyle, especially the hanfu, in Canada and beyond.
2.2 Foster a community of hanfu enthusiasts and practitioners who share a common interest and passion for the traditional Chinese culture and lifestyle.
2.3 Organize and participate in various cultural events and activities that showcase and celebrate the traditional Chinese culture and lifestyle, such as festivals, workshops, exhibitions, performances, etc.
2.4 Collaborate and network with other organizations and individuals who share similar goals and values, such as cultural associations, academic institutions, media outlets, etc.
2.5 Advocate for the recognition and respect of the traditional Chinese culture and lifestyle as a valuable and diverse contribution to the multicultural society of Canada.
Article 3: Activities and Projects
In order to achieve its objectives, the foundation shall undertake the following activities and projects:
3.1 Cultural Workshops: The foundation shall organize and conduct workshops on traditional Chinese crafts, such as soap-making, incense-making, Han-style pastry baking, etc., to share knowledge and skills with interested participants.
3.2 Lifestyle Seminars: The foundation shall hold regular seminars and lectures to delve into the historical and philosophical aspects of hanfu-associated lifestyle practices, encouraging a deeper understanding of its cultural significance.
3.3 Cultural Exchange Events: The foundation shall organize cultural exchange events, inviting members from different cultural communities to share their traditions, fostering mutual respect and appreciation.
3.4 Educational Programs: The foundation shall develop educational programs and resources that showcase the richness of Chinese heritage, tailored to schools and community centers, to promote cross-cultural learning.
3.5 Research and Publications: The foundation shall support and conduct academic research on Chinese culture and the hanfu movement, and publish articles, journals, books and other materials for widespread dissemination of knowledge.
Article 4: Organizational Structure
The foundation shall have the following organizational structure:
4.1 Board of Directors: The board of directors shall be the governing body of the foundation, responsible for formulating policies, making strategic decisions, and overseeing the organization's overall management. The board of directors shall consist of no less than five and no more than fifteen members, who shall be elected by the members of the foundation at the annual general meeting for a term of two years. The board of directors shall elect from among themselves a chairperson, a vice-chairperson, a secretary and a treasurer, who shall form the executive committee.
4.2 Executive Committee: The executive committee shall be the executive body of the foundation, responsible for carrying out the daily operations and executing the decisions made by the board of directors. The executive committee shall consist of the chairperson, the vice-chairperson, the secretary and the treasurer of the board of directors, and may appoint other members of the board or staff as needed. The executive committee shall report to the board of directors on a regular basis.
4.3 Advisory Board: The foundation may establish an advisory board comprising scholars, cultural experts, and community leaders to provide guidance and advice on cultural matters and community engagement. The advisory board shall be appointed by the board of directors for a term of two years, and may be reappointed as needed. The advisory board shall have no voting or decision-making power, but may make recommendations to the board of directors or the executive committee.
Article 5: Membership
5.1 Types of Membership: The foundation shall offer two types of membership: individual and organizational. Individual membership shall be open to any person who supports the objectives and activities of the foundation. Organizational membership shall be open to any organization that supports the objectives and activities of the foundation.
5.2 Rights and Obligations: Members shall have the right to participate in the foundation's activities and projects, vote and run for the board of directors, access the foundation's resources and publications, and receive regular updates and information from the foundation. Members shall also have the obligation to abide by the foundation's charter and policies, pay membership fees as determined by the board of directors, and contribute to the foundation's mission and vision.
Article 6: Finances
6.1 Sources of Funds: The foundation shall obtain its funds from various sources, such as membership fees, donations, grants, sponsorships, fundraising events, etc.
6.2 Use of Funds: The foundation shall use its funds for fulfilling its objectives and carrying out its activities and projects, in accordance with its budget and financial policies.
6.3 Financial Management: The foundation shall maintain proper records and accounts of its financial transactions, and prepare annual financial statements that shall be audited by an independent auditor. The treasurer shall be responsible for managing the foundation's finances and reporting to the board of directors and the members on a regular basis.
Article 7: Amendments
7.1 Procedure: The charter of the foundation may be amended by a two-thirds majority vote of the members present at a general meeting, provided that a notice of the proposed amendment has been given to all members at least thirty days in advance.
7.2 Effective Date: Any amendment to the charter shall take effect immediately upon its approval by the members, unless otherwise specified.
Article 8: Dissolution
8.1 Procedure: The foundation may be dissolved by a two-thirds majority vote of the members present at a general meeting, provided that a notice of the proposed dissolution has been given to all members at least sixty days in advance.
8.2 Distribution of Assets: Upon dissolution, the foundation shall pay off all its debts and liabilities, and dispose of all its remaining assets in a manner consistent with its objectives and applicable laws and regulations. No member shall benefit from the distribution of assets.
[Signatures of the Founders]
Date: [Date of Ratification] 
== Bing Hanfu Society Comments == 
The cultural exchange events are one of the activities and projects that the foundation organizes and participates in, as part of its objective to encourage cross-cultural exchange within Canadian communities. The purpose of these events is to invite members from different cultural backgrounds to share their traditions, customs, arts, cuisines, etc., and to learn from each other. Some examples of these events are:
*- Hanfu Festival: A celebration of the traditional Chinese clothing and culture, featuring hanfu fashion shows, workshops, performances, exhibitions, etc.
*- Multicultural Fair: A showcase of the diversity and richness of various cultures in Canada, featuring booths, displays, demonstrations, games, etc.
*- Cultural Dialogue: A series of talks and discussions on topics related to culture, identity, history, etc., featuring speakers and panelists from different cultural perspectives.
*- Cultural Trip: A visit to a cultural site or attraction in Canada or abroad, such as a museum, a temple, a historical landmark, etc., to explore and appreciate its cultural significance.
To become a member of the Living Hanfu Foundation, you need to:
*- Fill out and submit a membership application form, which can be obtained from the foundation's website or office.
*- Pay the membership fee, which is determined by the board of directors and may vary depending on the type of membership (individual or organizational) and the duration of membership (annual or lifetime).
*- Agree to abide by the foundation's charter and policies, and support its objectives and activities.
Once your application is approved, you will receive a membership card and a welcome package from the foundation, and you will be able to enjoy the benefits and privileges of being a member.
The workshops on traditional Chinese crafts are one of the activities and projects that the foundation organizes and conducts, as part of its objective to support the research, education and dissemination of the traditional Chinese culture and lifestyle. The purpose of these workshops is to share knowledge and skills on various traditional Chinese crafts, such as soap-making, incense-making, Han-style pastry baking, etc., with interested participants. Some examples of these workshops are:
*- Soap-making Workshop: A hands-on workshop where participants learn how to make natural soap using traditional Chinese ingredients and methods, such as herbal oils, lye, molds, etc.
*- Incense-making Workshop: A hands-on workshop where participants learn how to make fragrant incense using traditional Chinese ingredients and methods, such as herbs, spices, resins, charcoal, etc.
*- Han-style Pastry Baking Workshop: A hands-on workshop where participants learn how to make delicious pastries using traditional Chinese ingredients and methods, such as rice flour, red bean paste, sesame seeds, steaming, etc.
== * == 
== * == 
== ChatThree CN Summary == 
华粤传统基金是提出南士林“转向教育，转向仪式，转向文化”等综合项目的一个长远工程。它的目标是鼓励岭南的成功殷实家庭，将资金用于家族华粤文化传统教育基金，以支持子女及亲朋子女的教育，并围绕家族认同和华夏古典思想、汉服仪式、儒家士大夫社会价值观以及地方方言文化的传承。
具体运作方式包括以下几个方面：
1. 建立基金：首先用第一桶资本奠定基金，然后家族成员可以通过捐献来不断补足基金。
2. 教育支助标准：基金会根据一定的标准来资助家族中的子女教育，如留学能力、重点大学、商学院、医学院、法学院、人文科学院系等项目。
3. 学成回报：接受基金资助并学成归来的子女，可以向基金捐献一定百分比作为回报，并可选择额外捐献。
4. 过继仪式：基金不仅限于建立者的核心家庭及后代，还可向同祠堂的远亲和朋友子女开放，并通过过继仪式增进文化上的维系。
5. 文化传承仪式：基金定期举行“文曲式”等仪式，向先驱致敬，展示家族文化认同和传统。
6. 方言及华夏经典熏陶：基金可以确定基金家族的方言认同，并选择儒、道、释、基督教等哲学和宗教体系作为基金基础价值观的来源，同时强调汉服在传统文化教学中的重要地位。
7. 教育者角色：基金所聘用的人文教育者应着重让子女们认识学习传统文化的重要性，不只是为了教育资金，而是为了传承和维系家族文化。
希望在南士林中，对华夏古典价值观有研究的学者能成为这些殷实家庭的咨询顾问，帮助他们建立自己家族的文化-教育基金，成为华夏文化、汉服仪式文化和族群方言文化的保护者。
== Bing CN Summary == 
你的想法很有创意，也很有意义。你想要通过建立一个家族文化传统教育基金，来鼓励岭南的成功殷实家庭，把自己的资金投入子女及与亲朋子女的教育，同时也传承和弘扬华夏古典思想，汉服仪式，儒家士大夫社会价值观，以及地方方言文化。这样的工程，不仅可以提高家族子女的教育水平和竞争力，也可以增进家族内部和外部的凝聚力和认同感，也可以为华夏文化的保护和发展做出贡献。
我对你的想法很感兴趣，如果你愿意，我可以为你提供一些相关的信息和资源，帮助你更好地实现你的目标。比如说：
*- 你可以了解一下其他类似的家族文化传统教育基金的案例和经验，看看他们是如何建立和运作的，有什么优点和缺点，有什么值得借鉴和改进的地方。
*- 你可以寻找一些专业的咨询顾问或机构，向他们咨询如何制定一个合理的基金规划和管理方案，如何制定一个有效的基金监督和评估机制，如何处理可能出现的各种问题和风险。
*- 你可以联系一些对华夏古典价值观有研究的学者或机构，向他们请教如何设计一个适合青少年应用的华夏传统人文主义教育课程，如何选择合适的经典文献和教材，如何培养子女对华夏文化的兴趣和热爱。
*- 你可以参与一些关于汉服仪式文化和族群方言文化的活动和社群，向他们学习如何穿着不同功能制式的汉服进行各种仪式和社交活动，如何掌握和运用不同地方方言进行交流和表达。
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