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evel and community level) can also be well established through careful arrangement and interpretation of Feng-shui landscape (Fig. 14). Fig. 14 Graves of two families (Tang and Zhao) share the same Qi , in the author's home town, Zhejiang province. Both families have descendants with high rank scholars, an example cited by many Feng- shui annuals for the effect of Feng-shui landscape A more inclusive level of place identity is the county, which is the major market within one day's round trip for the villagers. Physically, a county as a place is identified with the surrounding landscape, which is represented and organized through Feng-shui model. Again, manmade structure such as Feng-shui pagodas are commonly used to strengthen the natural Feng-shui pattern . Any county annals would give special priority to the identification and description of the identity of its natural and cultural landscape. In his Picturesque China (1923), which is based on his travels in China between 1906-09, Boersman described his rich "Feng-shui experience" of county and provincial seats : "They are mostly situated on the northern bank of the stream, and are built on the mountain slopes. They are especially favorably situated if they are on the mouth of a tributary river. Many towns......possess nearly all conditions of a very appropriate position. ......It is a counterpoise of the great Feng-shui Pagoda of the town which rises on a mountain in a distant spot to the south-east on the other side of the river....The mountain ridge stands for a spirit wall, and is decorated with temples and sacred objects. At the same time it keeps off evil influences, and its sacredness permeates the town. The desire to sanctify a beautiful site, and to add to its glories by erecting fine buildings, is evident in the planning of these towns....."(p. XVII). From these, he, an "outsider," felt "the unity of man with nature; his dependence on her" (P. v). Obviously, he well recognized the place identity of the county and prefecture seats, and the contribution of Feng-shui to such physical identity. A more intensive sense of place identity can be expected among the insiders who can understand (at least better than the foreigners) the more exclusive symbolic systems used in Feng-shui to order the landscape and interact with natural processes. The most inclusive sense of place identity is that at the national scale, with the well defined common space of the Middle Kingdom; the good Feng-shui landscape of the capitals (Fig. 6) and the Forbidden Cities, the "pivot of four" (Wheatley, 1971; Meyer, l976; Wright, 1977) and the Feng-shui of the royal mausoleum . But perhaps most important for the national identity of place, is the common Feng-shui language and symbol system used to interpret and understand the natural processes ( Qi) (Fig. 2; Table 1), as well the common Chinese ancestors of the Three Kings and Five Emperors whose graves were continuously worshipped by emperors, ministers and common people . 3.4 The Hierarchy of Responsibility in Caring for and Preserving of the Land Identity of a place implies belonging, and full responsibility for the place where man dwells. The hierarchy of sense of place identity implies a hierarchical responsibility for places, and caring and preserving for natural landscape and resources. In a country with the world's largest population, comprised basically of peasants, with a mountainous land the same size as the US., but no more than one thi