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P. 1: (Chinesisch). - 6 S.; P. 2: Proceeding. - (Chinesisch). - I,67 S. : 7 graph. Darst., 4 Kt., 6 Tab., Lit.Hinw.; P. 3: Proceeding. - (Englisch). - 57 S. : 11 graph. Darst., 1 Kt., 6 Tab

The enactment of the FCPA and the formation of the OECD Anti-Bribery Convention created two historical events for theoretical analysis: because the FCPA unprecedentedly criminalized transnational bribery in 1977, its wisdom was initially questioned. Then, since the Convention endorsed the FCPA approach in 1997, academic focus was shifted to the practical effect of the Convention in controlling transnational bribery-—which is also the topic of this study. ; This study develops argument based on an awareness of the limitation of a popular methodology in current literature-—the problem-solving paradigm. This paradigm is grounded in the rational-choice tradition, assumes signatories' enforcement of the Convention as resulting from their self-serving purposes, labels the current level of Convention enforcement as "ineffective-enforcement", and borrows solutions from conventional collective action theories to prescribe. This paradigm well explains why most signatories have brought few enforcement actions. Yet its excessive commitment to orthodoxies prevents scholars from grasping the uniqueness of the collaboration and prescribing successful solutions. Besides, it avoids explaining why some signatories have indeed enforced the Convention. A historical approach that draws causality from a process's historicity is thus proposed as a supplementary methodology. ; This study analyzes signatories' compliance with the Convention by four steps: First, it explains a seemingly outdated but unexplained question—the dynamic of the institutionalization of the OECD anti-bribery collaboration, and finds that the central institutions did not result from signatories' trading off conflicting values and interests, but from their attempts to coordinate demands of different stakeholders within given institutional contexts. ; Second, this study explains why most signatories tend to defect rather than faithfully enforce the Convention, following the logic of the problem-solving paradigm: destabilizing factors in the indigenous collaboration ...

Yu Hongyuan. ; "January 2004." ; Thesis (Ph.D.)--Chinese University of Hong Kong, 2004. ; Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. ; Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. ; Mode of access: World Wide Web. ; Abstracts in English and Chinese.

Winner of ABC's award for Distinguished Publication for 2006 This book explores effective written communication across cultures both theoretically and practically. Specifically it conceptualizes cross-cultural genre study and compares English and Chinese business writing collected from Australia, New Zealand and China. It is also one of those inspired by contrastive rhetoric but has contributed innovatively and uniquely by incorporating research findings from genre analysis, in particular, the sociocognitive genre perspective into this cross-cultural study. On the one hand, the endeavor represents an in-depth theoretical exploration by considering not only discourse community and cognitive structuring, but also the deep semantics of genre and intertextuality, while broadening genre study by integrating insights from cross-cultural communication as well as the Chinese perspectives. On the other hand, the book also addresses pragmatic issues. As a particular feature, it solicits professional members' intercultural viewpoints; thus confirming the shared social "stock of knowledge" employed in the culturally defined writing conventions. Last but not least, this book explores the implications for genre education and training, and develops an appropriate model for cross-cultural genre learning, which encourages learning through legitimate peripheral participation and intercultural learning in business organizations.

Guo, Xinxin. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. ; Includes bibliographical references (leaves 73-78). ; Abstract also in Chinese. ; Abstract --- p.i ; Abstract (Chinese Translation) --- p.iii ; Acknowledgments --- p.iv ; Table of Contents --- p.vi ; List of Figures --- p.viii ; Romanization and Translation --- p.ix ; Limitation of this Thesis --- p.x ; Chapter 1. --- Introduction --- p.1 ; Approaching the Dolans and their Music --- p.1 ; Pre-existing Research --- p.4 ; Methodology and Fieldwork --- p.13 ; Chapter 2. --- Becoming an "Intangible Cultural Heritage´ح:Cultural Policies of UNESCO and the Chinese Government --- p.21 ; UNESCO and its Convention for the Safeguarding of the ICH --- p.22 ; Cultural Policies of the Chinese Government and their Implementation --- p.28 ; The Central Government´ةs Call for Preserving the Culture of Ethnic Minorities --- p.31 ; Transcribing Dolan Muqam --- p.37 ; The Local Government´ةs Implementation of Cultural Policies --- p.42 ; The Music Videos of Dolan Muqam --- p.46 ; Summary --- p.49 ; Chapter 3. --- Ketmen vs. Rawap: Transmission of Dolan Muqam in New Contexts --- p.50 ; Performance and Farming: Changes in Life of the Older Generation --- p.51 ; Learning Muqam: Career Potentials for the Younger Generations --- p.55 ; Dolan Muqam Training Classes in Mekit County --- p.57 ; The 13th National Young Singers TV Competition on CCTV --- p.60 ; Summary --- p.68 ; Chapter 4. --- Conclusion --- p.69 ; Political Implications of Safeguarding the ICH --- p.69 ; Old Tradition and New Transmission --- p.71 ; References Cited --- p.73

在香港,若逝世者生前沒有宗教信仰或指定的喪葬儀式,家人通常都會為他舉行道教葬禮。黎志添教授認為道教葬儀在香港已經習俗化。事實上,在一般情況下,進行道教葬儀根本不能反映死者生前信奉的宗教信仰。為何道教葬儀在香港會成為大部份香港人的習俗?我認為,道教葬儀音樂已成為香港人不言而喻的一種身份。 ; 港人一般不會關心葬儀,就算舉辦也不會深究儀式內容。但他們卻認為儀式中的音樂代表了他們的身份。在實地考察中,我發現道教葬儀音樂包含了不少廣東音樂的元素,曲牌《一錠金》就是其中的例子;事實上,採用道教儀式是香港人認同本土中國人身份的表現。 ; 在實地考察中,我發現研究道教殯儀音樂可有多個視角,其音樂及宗教元素更蘊含多層意義。本文以樂師的活動為切入點,以政治身份角力的角度,研究香港道教殯儀音樂。 ; In Hong Kong, a Taoist funeral is usually held for a deceased person by his or her family if the deceased did not have any religious belief or preference. In most cases, a Taoist funeral is a mere convention rather than a reflection of choice or religious affiliation of the deceased. To explore the reason of this ritual popularized in this particular region, I would like to suggest that the music played in a Taoist funeral is part of Hong Kong people's identities. ; Most Hong Kong people, in fact, would avoid the idea of death, not to mention death rituals. When they do, they usually have little knowledge of the Taoist ritual. Most, however, consider the music to be an essential part of the ritual, which reflects to a great extent, their identity. They do, however, consider that the music played represent their identity. ; During the fieldwork for this thesis, I identified a number of traditional Cantonese music pieces in the ritual. For example, the Cantonese tune "Yi-ding jin"一錠金has been playing a significant role. Ordinary Chinese people, as a matter of fact, accept that the music in Taoist funeral rituals represent their identity. ; I have come to understand that there are many layers in a Taoist funeral. The musicians, the ritual, and the Taoist philosophy are part and parcel of the funeral other than the music. Through extensive fieldwork and interviews, I attempt to draw a clear picture of Taoist funeral music activities in the Hong Kong community and explore the entwined relationship between politics and identity dynamics within Hong Kong Taoist funeral music. For a long time, perhaps even today, the identity of the Hong Kong people has remained a controversial ...