Suchergebnisse

Preliminary Material /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1961 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1962 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1963 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1964 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1965 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1966 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1967 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1968 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1969 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1970 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1971 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1972 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1973 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1974 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1975 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1976 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1977 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1978 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1979 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1980 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1981 /Zhang Letian , Xi Fuqun and Yunxiang Yan -- 1982 /Zhang Letian , Xi Fuqun and Yunxiang Yan.

雍城作為秦都達300年之久,對秦政治、軍事、經濟、文化、宗教等方面的發展都發揮了很大的作用。此時期的秦文化既繼承了之前的西北、周文化傳統,又吸收了三晉、巴蜀、楚等地的文化特色,文化內涵漸趨豐富。前人對雍城的研究雖多,可是大多著重考古挖掘與都城結構兩方面,而較少從文化交流的角度分析相關議題。本文以前人研究為基礎,結合文獻與考古材料,先從「點」的層面開始,探討雍城所反映的春秋戰國之際,秦國的上層文化面貌。進而從「點」擴展至「線」的層面,縱向討論西周、春秋、戰國時期秦文化的演變,以及橫向考析天水、寶雞、西安地區不同等級的秦墓所反映的文化面貌。文中透過全面的整合與分析前人研究成果、文獻及考古材料,了解到秦國雖透過政治與軍事擴張而與「他者」文化接觸,但其文化發展卻沒有排他性。因此,秦國與「他者」的文化交流模式屬許倬雲所說的「傳播和擴散型」。 ; The city of Yong(雍城) was the capital of Qin state(秦國) for 300 years. During this period, Qin had experienced a great development from the area of politic, military, religion, culture to economy. This thesis deals mainly with the development of Qin's culture, and holds the opinion that Qin culture became sophisticated gradually with numerous cultural elements from the surrounding ethnic groups. Qin culture as a cultural complex, it inherited the traditions of Zhou(周), and absorbed cultural elements from the Northwest, Southwest and the Central Plain(中原). Archaeological researches on the city of Yong in the past fifty years have great achievements on Qin's early history, however, there is no consensus in regard to some aspects of the early Qin culture, such as the palace structure of the city of Yong. By investigating the documents and unearthed relics, including tombs, pottery and bronze vessels, this thesis examines the characteristics and changes of Qin culture during Western Zhou and Eastern Zhou periods, and analyzes the process and pattern of cultural communication between Qin and the Other. ; Detailed summary in vernacular field only. ; 林淑娟. ; "2013年7月". ; "2013 nian 7 yue". ; Thesis (Ph.D.)--Chinese University of Hong Kong, 2013. ; Includes bibliographical references (leaves 189-216). ; Abstract in Chinese and English. ; Lin Shujuan. ; Chapter 序章 --- 緒論 --- p.頁1 ; Chapter 甲、 --- 解題 ; Chapter (一) --- 「秦早期」與「雍城時期」 ; Chapter (二) --- 「文化」:群體、社會的生活方式 ; Chapter (三) --- 文化交流與相融:「自我」與「他者」的相互作用 ; Chapter 乙、 --- 前人研究綜述 ; Chapter (一) --- 半個世紀的雍城考古成果 ; Chapter (二) --- 秦早期中、小型墓研究概況 ; Chapter (三) --- 秦早期器物研究綜述 ; Chapter 丙、 --- 研究目的及各章重點 ; Chapter (一) --- ...

Ko, Yee-wai. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. ; Includes bibliographical references (leaves 164-180). ; Abstracts in English and Chinese. ; Acknowledgements --- p.i ; Table of Contents --- p.ii ; List of Tables and Figures & List of Appendixes --- p.iv ; Abstract --- p.v ; Chapter CHAPTER 1: --- Introduction --- p.1 ; Chapter 1.1 --- Research Background --- p.1 ; Chapter 1.2 --- Intellectual Puzzle --- p.2 ; Chapter 1.3 --- Aims and Significance --- p.3 ; Chapter 1.4 --- Structure of the Thesis --- p.4 ; Chapter CHAPTER 2: --- The Change in Family Forms in Hong Kong and the Review of Related Literature --- p.7 ; Chapter 2.1 --- The Rise of Non-Conventional Families in Hong Kong --- p.7 ; Chapter 2.2 --- Family Study in Hong Kong --- p.11 ; Chapter 2.3 --- Changing Familial Structure in the West --- p.15 ; Chapter 2.4 --- The Evolving Concept of Family --- p.22 ; Chapter 2.5 --- Family Under Social Constructionism --- p.29 ; Chapter 2.6 --- Making Use of the Family in Social Policy --- p.33 ; Chapter 2.7 --- Feminist Approach to Family --- p.42 ; Chapter 2.8 --- A Summary - From Literature Review to Research Question --- p.48 ; Chapter CHAPTER 3: --- Methodology --- p.51 ; Chapter 3.1 --- Research Question --- p.51 ; Chapter 3.2 --- Research Design --- p.54 ; Chapter 3.3 --- Operationalization of Key Concepts --- p.56 ; Chapter 3.4 --- Operationalization: Analytical Tools --- p.61 ; Chapter CHAPTER 4: --- Incongruity Between New Familial Needs and Social Policy--- The Case of Public Housing Policy --- p.69 ; Chapter 4.1 --- Western Experience --- p.69 ; Chapter 4.2 --- Cases Exemplifying the Policy Mismatch --- p.73 ; Chapter 4.3 --- Government Response --- p.85 ; Chapter CHAPTER 5: --- Analysis of Family Life Education--- An Educational Tool to Alleviate the 'Family Problems'? --- p.92 ; Chapter 5.1 --- Introduction: FLE Campaign in Hong Kong --- p.93 ; Chapter 5.2 --- Findings --- p.95 ; Chapter 5.3 --- Summary and Implications of Findings --- p.115 ; Chapter CHAPTER 6: --- ...

Wang Yu. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2002. ; Includes bibliographical references (leaves 106-111). ; Abstracts in English and Chinese. ; Abstract --- p.i ; Acknowledgements --- p.iii ; Table of Contents --- p.iv ; Tables and Notes --- p.v ; Chapter 1 --- Introduction --- p.1 ; Scope of Study --- p.2 ; The Development of Naxi Studies --- p.6 ; Theoretical Framework --- p.11 ; Methodologies --- p.22 ; Structure of Thesis --- p.27 ; Chapter 2 --- Background to Tourism Development in Lijiang --- p.30 ; Naxi Culture and Dongba Religion --- p.30 ; Naxi's Family and House --- p.32 ; Economy in Lijiang --- p.35 ; Tourism Development in Lijiang --- p.38 ; Tourism-related Impacts on Lijiang Old Town --- p.41 ; Homestay Guesthouse in Lijiang Old Town --- p.44 ; Chapter 3 --- Encounter with Homestay Tourism --- p.47 ; Hosts and Guests --- p.47 ; Guesthouses and Local Hotels --- p.52 ; Hosts and Migrants --- p.55 ; Hosts and the Local Government --- p.59 ; Conclusion --- p.63 ; Chapter 4 --- """World Heritage"" Discourse and Homestay Tourism" --- p.64 ; Preparation for the Inscription --- p.64 ; UNESCO and World Heritage --- p.66 ; Scholars and Heritage Preservation --- p.71 ; UNESCO Conference and Problems --- p.74 ; Conclusion --- p.78 ; Chapter 5 --- """Authenticity"" within Homestay tourism" --- p.80 ; Constructing Naxi Ethnicity --- p.80 ; Constructing Home --- p.85 ; Constructing Heritage --- p.92 ; Conclusion --- p.99 ; Chapter 6 --- Conclusion --- p.101 ; Bibliography --- p.106

這項研究是以民族誌描述方法,以南中國傳統的原生牛奶和現代的進口牛奶之生產及消費切入點,探討現代性的問題。對近代中國奶品需求急增的研究,大多解釋為現代西方食習慣之影響。我透過在順德及香港牛奶生產者及消費者日常生活的描述,試圖說明這食習慣的改變並非單是「西化」;相反,這其實是中國傳統的一種延續,再由殖民主義、資本主義,全球化,及中國建構新型國家這四種動力驅使下形成。而這四種動力又有賴市場 (本地及跨國的乳品公司、財金投資者、食品包裝生產商等) 、醫科專業人士及政府對 「健康」、「飲食文化遺產」等概念賦予新的社會價值。本文嘗試透過傳統和現代的牛奶之生產及消費,審視現代中國人對「健康」和「飲食文化遺產」的觀念和價值,在近年食品安全問題的陰霾下如何改變,這又如何反映中國在現代化和新型國家建構過程中的社會變遷,並探究有關身份認同,家庭角色與現代性的意涵。 ; This thesis is an ethnographic study of the change in the production and consumption of indigenous and imported cow milk in South China, particularly Shunde and Hong Kong, during the post-Mao period. Contrary to the popular view that cow milk consumption in China is a result of Western influence, the milk production and consumption in South China is actually a continuation of the Chinese tradition. This thesis shows that the popularity of milk consumption in Shunde and Hong Kong is driven by the forces of colonialism, globalization, capitalism, and modern state-building. Milk consumption in these two places is mainly promoted through three kinds of agents - the market (global and local milk companies, financial investors, food-packaging companies), medical professionals and the State. I illustrate how these forces and agents affect the classification, meanings and values of health and culinary heritage, and how this results in a reinvention of tradition and a change in the concept of morality, amidst concerns over food safety. By examining the transformation of the values associated with milk in the process of production and consumption, I show how health and culinary heritage become the contested ground in the reconfiguration of modern identity and social relationship, while complying with the vision of the government in the building of national pride. ; Detailed summary in vernacular field only. ; Mak, Sau Wa. ; Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. ; Includes bibliographical references (leaves 247-269). ; Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat ...

Chow King Mun. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2001. ; Includes bibliographical references (leaves 139-144). ; Abstracts in English and Chinese. ; Abstract (in English and Chinese) --- p.iv-v ; Acknowledgements --- p.vi ; Notes --- p.vii ; List of Figures --- p.viii ; List of Diagrams and Tables --- p.viii ; Figures ; Chapter 1. --- Introduction --- p.1 ; Chapter 1.1 --- The Aim of the Study ; Chapter 1.2 --- The Road to Chinese Modernity ; Chapter 1.3 --- Modernity and Consumption ; Chapter 1.4 --- Theories of Consumption ; Chapter 1.5 --- Consumption in China ; Chapter 1.6 --- "A Brief Overview of the Tian Village, Zhongshan" ; Chapter 1.7 --- Methodology ; Chapter 1.8 --- Summary of the Chapters Making up the Thesis ; Chapter 1.9 --- Significance of Study ; Chapter 2. --- Tian Village and its Environment --- p.27 ; Chapter 2.1 --- The Xiaolan Town ; Chapter 2.2 --- The Tian Village ; Chapter 2.2.1 --- Background ; Chapter 2.2.2 --- The Dramatic Transformation of the Village ; Chapter 2.2.3 --- The Economic Activities ; Chapter 2.2.4 --- Education Level ; Chapter 2.2.5 --- Migrant Labourers ; Chapter 2.3 --- Summary ; Chapter 3. --- Aspiring to be Modern --- p.52 ; Chapter 3.1 --- What is Modernity? ; Chapter 3.2 --- The Aspirations of Older and Younger Villagers ; Chapter 3.2.1 --- The young generation ; Chapter 3.2.2 --- The old generation ; Chapter 3.3.3 --- The hardships of the older villagers ; Chapter 3.3 --- The Government Initiatives ; Chapter 3.4 --- The Hong Kong Influences ; Chapter 3.5 --- The Discourses of Modernity ; Chapter 3.6 --- Summary ; Chapter 4. --- Striving for a Better Life --- p.78 ; Chapter 4.1 --- Strategies to earn money ; Chapter 4.2 --- Case Study 1: Big Brother ; Chapter 4.3 --- Case Study 2: Ah Ming's mother ; Chapter 4.4 --- Case Study 3: AhYan ; Chapter 4.5 --- Case Study 4: Mr He ; Chapter 4.6 --- Summary ; Chapter 5. --- Consumption and Modernity --- p.92 ; Chapter 5.1 --- Interpreting modernity: Consumption as a strategy ; Chapter 5.1.1 --- Housing ...

乌托邦社团和梦想更加美好的世界:关于生命禅园(中国),Christiania(丹麦),Damanhur(意大利)的民族志研究 ; 本博士论文探讨乌托邦社团的文化及其所在社会的背景。乌托邦社团的成员们选择了各自的乌托邦团体,作为其创造一个更美好世界的战略位置,并参与了种种变革世界的活动。本文从民族志观点的细节陈述三个社团:1.中国的生命禅园,以自由情爱和共产主义为天堂捷径,最终被当地机关取缔。2.丹麦的Christiania,一个多彩多姿的政治社团,提倡完全民主,为人人都有居住在城市中心的权力和自由而战,同时也是一个庞大的大麻市场,给来自各地的游客们提供了一个体验非主流文化的实验场所。3.Damanhur,一个意大利的灵修社团,那里每个成员都是拯救人类命运的战士。深入的调查显示这些乌托邦团体就像一面面扭曲的镜子,反映出的是该社会尚未解决的价值争议,而并非创建者的虚无幻想。乌托邦社团的出现往往与其所处的社会变革及其特定的历史背景有紧密关系。这份研究还将各邪教惊人的讲故事才能,成员们追捧怪诞信仰的现象与其抗争各社会政治经济领域中的主流文化的关系联系在一起。 ; This PhD thesis is an exploration into the cultures of utopian communities and the societies in which they are embedded. Members of utopian communities are engaged in transformation projects and have chosen their utopian community as a strategic place from where to make a better world. Three communities are presented in ethnographic detail: 1. Life Chanyuan in China, which has attempted to promote free-love and communism as a short-cut to heaven but was finally closed down by the state, 2. Christiania in Denmark, a colorful political community standing for consensus democracy, the fight for freedom and urban space for all, a massive market for hashish, and a counter-cultural entertainment experience for visitors, and 3. Damanhur, an Italian esoteric community, whose members see themselves as warriors on a mission to rescue humankind. Further analysis shows that all these utopian communities act as distorted mirrors of their societies by addressing their societies' unresolved value contests. They are not just fictional fantasies of their founders. Intentional communities with utopian aspirations are presented as a regular social phenomenon related to social innovation and change and are shown to engage in historically specific conversation with their societies. This research also connects the amazing capability of story-telling of cultish groups, as well as their members adopting beliefs which at times appear extremely bizarre, with counter-cultural opposition to the dominating paradigms in politics and the economy in different ...

Au-Yeung Chi-ying. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2000. ; Includqes bibliographical references (leaves 143-161). ; Abstracts in English and Chinese. ; Chapter CHAPTER 1 --- INTRODUCTION ; The Issue --- p.1 ; The Case of Sun Ben wen --- p.10 ; Chapter CHAPTER 2 --- CULTURE AND SOCIAL CHANGE ; Chapter 2.1 --- Introduction --- p.19 ; Chapter 2.2 --- Cultural Environment and Social Life --- p.20 ; Chapter 2.3 --- Social Change As Cultural Change --- p.24 ; Chapter 2.4 --- Culture and Social Change in Modern China --- p.28 ; Chapter 2.5 --- Social Progress: Towards a Modern Society --- p.33 ; Chapter 2.6 --- Social Reconstruction: Man Made Social Changes --- p.38 ; Chapter 2.7 --- Conclusion --- p.39 ; Chapter CHAPTER 3 --- SOLVING SOCIAL PROBLEMS IN MODERN CHINA: CULTURE AND POLITICS ; Chapter 3.1 --- Introduction --- p.41 ; Chapter 3.2 --- Defining Social Problems --- p.43 ; Chapter 3.3 --- Cultural Maladjustment: The Cause of Social Problems in Modern China --- p.44 ; Chapter 3.4 --- Rural Problem: A Cultural Problem --- p.50 ; Economic Problems ; Educational Problems ; Problems of Public Health ; Problems of Collective Organizational Forms ; Chapter 3.5 --- Rural Problem: A Political Problem --- p.59 ; Chapter 3.6 --- Conclusion --- p.62 ; Chapter CHAPTER 4 --- "SOCIOLOGISTS AND THE STATE: THE CASE OF THE SOCIOLOGY DEPARTMENT, NATIONAL CENTRAL UNIVERSITY" ; Chapter 4.1 --- Introduction --- p.64 ; Chapter 4.2 --- "Establishment of the Sociology Department, 1928 " --- p.65 ; Chapter 4.3 --- Closures of the Sociology Department in the 1930s --- p.73 ; The 1932 Crisis ; The 1936 Crisis ; Chapter 4.4 --- "The Ministry of Society and the Re-opening of the Sociology Department, 1941 " --- p.82 ; Chapter 4.5 --- Conclusion --- p.89 ; Chapter CHAPTER 5 --- LIMITED ACHIEVEMENTS OF THE ACADEMIC SOCIOLOGISTS IN REPUBLICAN CHINA ; Chapter 5.1 --- Introduction --- p.92 ; Chapter 5.2 --- Sun Benwen's Cultural Eclecticism --- p.93 ; Liang Shuming's Cultural Conservatism ; Chen Xujing's Wholesale ...

田漢(1898-1968)是中國現代文學的重要劇作家之一。他亦以電影劇本作家、戲曲作家、詩人、小說家、散文家、翻譯家、歌詞作家、文學評論家和社會活動家知名於世。田漢雖在文學史上有著舉足輕重的地位,其研究卻長期受到政治因素制約。新時期以來,田漢研究轉趨活躍,但論者多從比較文學的角度分析其作品。本論文希望從田漢在日本大正時期留學的經歷,考察其早期藝術生命之形成。 ; 大正時期,日本在經濟、文化、社會價值觀各方面都有著激烈變動,「兩性解放」為其時代精神,「新女性」的話題非常盛行。論者雖然大多留意到女性角色和婚戀議題在田漢早期作品的重要,但甚少提及田漢留日時期的經歷與其作品的關係。田漢是中國留日學生,早在日本時期即已開展話劇創作。除對外國文學的接受外,田漢實際上亦受到日本化的西方思想、運動和生活方式,例如女性解放理論、劇場運動和咖啡店文化所影響,而這些影響更以不同方式滲透到其早期作品中。本論文旨在闡述這些因素在田漢早期創作生命中所起的作用,尤其是他對女性和婚戀議題的思考和取態。本論文的研究範圍涵括田漢在二十世紀二十年代的整個創作歷程。 ; 本論文共分五章,內容如下:第一章為導論,簡介田漢研究的情況、本論文的研究範圍、目的和方法。第二章至第四章討論大正時期不同的社會文化因素與田漢早期作品的關係。第二章考察田漢早期作品對日本大正時期女性解放理論的接受和轉化,以及田漢對當時社會戀愛事件的評價。第三章闡述藝術座的新劇運動,以及其創立人島村抱月和松井須磨子的戀愛事跡對田漢早期創作生命的影響。第四章從大正時代的咖啡店文化出發,分析田漢一系列不同文類、以咖啡店女侍為主角的早期作品。第五章為總結。 ; Tian Han (1898-1968) is one of the most prominent dramatists of modern Chinese literature. He is also renowned as a film scriptwriter, xiqu (traditional Chinese drama) writer, poet, novelist, proser, translator, lyricist, literary critic and social activist. Nevertheless, the study of Tian had long been at a standstill due to political reasons. Since the 1980s, most of the researches have been conducted from the approach of comparative literature. This thesis, however, traces the development of Tian's literary life by examining his experiences in Japan during the Taisho Period. ; During the Taisho Period, Japan experienced tremendous changes in economy, culture and social values, with "sex liberation considered as the zeitgeist and "new women as a popular issue. Many scholars have discussed the significance of female characters and the theme of "love and marriage in Tian's early works, but they seldom mentioned the influences by Tian's experiences in Japan. Tian, as a returned Chinese student, had started his playwright career in Japan. Apart from the reception of western literature, Tian was also influenced by the "Japanized western thoughts, movements and lifestyle, such as feminist theories, theatre movements and café culture, which had penetrated his early works in different ways. With the focus on Tian's literary works ...

秦漢時代的國家制度和意識形態對後世影響深遠,而祭祀制度是國家制度的重要組成部份,也代表了國家所倡導的思想規範。地方祭祀包括地方政府主導的官方祭祀和民衆自發的信仰活動,是國家禮儀制度和社會風俗信仰的交叉地帶。秦漢的國家祭祀體系隨著統一的深入發生了從覆蓋全國的神祠到集中於南北郊的改革,儒家思想確立為主流意識形態;地方祠祀在此過程中的地位升降和面貌變化成為國家禮制和意識形態變動、確立的一個標誌。 ; 以天地日月、社稷五穀、自然現象、物怪神怪等為對象的地方祠祀與山川祭祀、人神祭祀共同構成了地方祭祀的圖景。山川神具有求雨、保護神、個人禱祀等不同面向的作用;地方官員對山川祭祀的參與、利用與反對,則是政治需求與社會實際的影響。人神祭祀的信仰對象包括先王仁人、地方名人、神仙和厲鬼等,人神祭祀的性質多存在轉換,官方祭祀與民間信仰互相吸收和借鑑;地方官員鼓勵地方賢人祭祀,反對妖巫祭祀,作為實施教化的手段。 ; 地方政府的祭祀是國家制度的一部分,中央機關也對地方政府的祠祀有監管作用。隨著國家祭祀的成立與變革,地方祭祀在國家祭祀中的地位先升後降,官方祭祀和民間信仰在地方祠祀處交會,東漢時期的地方祭祀有許多呈現官方和民間相結合的特徵。儒家式國家禮制的成立使得祀典與淫祀有了明確的邊界,但是這一界線受到經濟、社會等多種因素的影響,存在著相當的彈性。「禮俗合一」是儒家式的社會理想,士人試圖通過對地方祭祀的管理實施教化,移風易俗;但是祭祀活動的實踐與諸多現實因素有關,還有個人與偶然因素的作用,社會信仰始終包含多重屬性,以「禮俗合一」為理想,卻始終多種社會意識並存,成為中國古代社會的重要特徵。 ; As the beginning of a united empire, Qin and Han Dynasties had established the elementary state institution for dynasties hereafter. Qin and Han Dynasties absorbed and reconciled various religious traditions, including religions of all social classes and different regions in their efforts to set up a sacrificial system; and then turned to a Confucian-oriented sacrificial system with the reverence for Confucianism. Local cults, containing popular beliefs and sacrificial practice of local governments, stood in the overlapped place of state sacrificial system and popular beliefs, therefore the shifts of status and sacrificial practice of local cults can be a representative of the settlement of official ritual system. ; Miscellaneous Gods were worshiped throughout the empire. The groundwork of this research is to investigate the existence of different kinds of local cults and the sacrificial practices. Worship to mountains and rivers were indispensable in both official religion and popular belief, and all levels of sacrifices had multiple functions in local society. The approval or opposition of sacrificial ceremonies by local officials mostly depended on social reality. Human gods accounted for a large part in local cults, who were worshiped in different motivation and social surroundings. The proportion of respectable officials and ...

Vitayatprapaiphan Nongyao. ; Thesis submitted in: June 2004. ; Thesis (M.Phil.)--Chinese University of Hong Kong, 2005. ; Includes bibliographical references (leaves 91-96). ; Abstracts in English and Chinese. ; Abstract --- p.i ; Acknowledgements --- p.1 ; Preface --- p.4 ; Chapter 1. --- Introduction - Knowing the Akha ; Chapter a. --- Background --- p.10 ; Chapter b. --- Problems the Akha People are Facing --- p.16 ; Chapter c. --- Government Policy Towards the Akha and Hill Tribes in Northern Thailand --- p.22 ; Chapter d. --- The Impact of Government Policy on the Akha People --- p.27 ; Chapter e. --- Rituals and the Beliefs of the Akha --- p.30 ; Chapter 2. --- The Traditional Musical Life of the Akha --- p.33 ; Chapter 3. --- The Impact of Christianity on Akha Life and Musical Life --- p.38 ; Chapter 4. --- The Impact of Tourism on Akha Life and Musical Life --- p.56 ; Chapter 5. --- Prospects for the Traditional Musical Life of the Akha --- p.65 ; Chapter 6. --- Conclusion --- p.73 ; Appendix I: Figures --- p.82 ; Appendix II: Musical Examples --- p.89 ; Bibliography --- p.91

本研究針對中國城市教會信徒年輕化的現象,以北京一三自教會為個案分析,了解「八零後」的中國基督徒如何理解和實踐基督信仰,並探討這個群體的崛起如何改造城市基督教的面貌。八零後的中國基督徒在信徒身份建構上所強調的是理性學習及積極入世的。他們在對信仰的理解和實踐的過程中塑造了一種中產價值。這種中產價值不單體現在「高學歷」、「城市」、「創新」等文化資本上,更重視回歸到傳統的家庭價值和對社會的正面價值。本文也反映了基督教與國家權力之間的互動,指出兩者相互依存和調適,但教會仍受制於政府主導的宗教政策。教會在限制中調動信徒的力量發掘空間,實踐他們的信仰理念。 ; Christianity in China has been traditionally attracted socially disadvantaged groups; however, this has recently changed with the rising number of young and educated worshipers in China's urban churches, especially in metropolitan cities. This study examines a group of Post-80s Chinese Christians at a Three-Self church in Beijing by looking at (1) How these young followers understand and practice religion in their everyday lives? (2) And how their everyday practice and understanding of religion shape and change the image of urban Christianity? The Post-80s Chinese Christians place the importance of rational study and social engagement in constructing religious identity. The ways they interpret their faith reflect the middle class values by emphasizing family values and favoring economic and political stability. The study also shows that the state-church relation is mutually dependent and adaptive but the religious matters are still largely controlled by the political authority. Subject to the limitations imposed by the government, the church has managed to find room by making use of the creativity of the Christians to actualize their faith. ; Detailed summary in vernacular field only. ; 陳丹. ; Parallel title from English abstract. ; Thesis (M.Phil.) Chinese University of Hong Kong, 2014. ; Includes bibliographical references (leaves 131-139). ; Abstracts in Chinese and English. ; Chen Dan.

本研究以一个曾经在文革中施暴的红卫兵──李乾的生命传记为个案,以布迪厄的社会实践理论为理论框架,探讨主体参与文革与记忆、反思文革的实践,以及对文革意义的理解,进而理解一系列红卫兵实践(尤其是暴力实践)的逻辑。不同于已有文革研究的精英史和社会史路径,本研究试图发展一种传记取向的文革研究路径,分析个体生命经验与其所处社会情境,红卫兵的惯习与其所处的场域的复杂关系,由此更深刻地理解文革以及无产阶级专政的政治文化。 ; 首先,本研究聚焦这些红卫兵文革初期对文革的认知、情感机制与行动策略,指出其实践如何受制于无产阶级专政场域与惯习的作用,如何再生产无产阶级专政的政治文化,即再生产无产阶级专政的象征秩序、权力技术、话语方式与组织机制,如何再生产文革"武斗"的直接暴力与"文斗"的话语暴力。并且,本研究试图说明早期"造反者"的"造反"动力来自其与老红卫兵在革命资格竞争中的"相对剥夺感";这种"造反"并不是为了反抗主流的象征秩序,而是努力争取自身在这套象征秩序中的优势位置和资本。 ; 其次,本研究探讨主体生命经验中关键性的暴力事件──"一二.五"事件的实际发生过程,分析"一二.五"事件中这些红卫兵对暴力的认知与情感,以及暴力如何被合法化及赋权,其中的专政对象──"流氓"是如何被建构与想象的,由此揭示特定的政治文化脉络中主体的贱斥动力以及这一暴力实践的逻辑。红卫兵暴力惯习的形塑,不仅受制于文革的革命场域的作用,更受制于建国以来历时性的无产阶级专政场域的作用;同时,这一惯习的运作又在维持和再生产无产阶级专政的政治文化。 ; 此外,本研究探讨主体在"一二.五"事件后,如何在一系列社会互动的过程中,逐步实现了意识的转化和主体性变迁,如何从符号中介的生命经验中引入新的认知与情感机制重新理解"一二.五"事件、文革以及无产阶级专政的政治文化。这种批判性的反思实践与主体所处行动场域中的社会位置以及所能接收的多元的、异质性的符号资源密切相关,可以形塑主体惯习的转化,生产新的社会实践以及相应社会关系的改变。 ; 最后,本研究试图将当下民间文革记忆与反思实践置于文革与后文革、毛时代与后毛时代的连续性与转型的关系之中,指出为民间记忆与反思实践赋权的政治文化意义。这一反记忆实践不仅打捞普通人被遗忘的、被边缘化的文革记忆,也介入对历史与现实的批判,积极争取个体对历史的话语权,与对现实政治、文化的参与权。 ; Taking the life biography of a former Red Guard Li Qian who committed violence during the Cultural Revolution (CR) as a case, this research employs Pierre Bourdieu's theory of social practice to explore the Red Guards' participatory, mnemonic and reflective practices during the CR, as well as their understanding of the CR, with the aim of further understanding the logics of the Red Guards' practices (especially their violent practices). Different from the traditional approaches of political history and social history, this study attempts to develop a biography approach to study the CR. It analyzes the complex relations between individuals' life experiences and their social contexts, between the Red Guards' habitus and the specific field, to understand the political culture of the CR and the Proletarian Dictatorship. ; First, this study focuses on the Red Guards' cognitive and emotional mechanism and action strategy during the early days of the CR. It investigates how their practices are subject to the conditioning of the field and ...

金山寺位於江蘇省鎮江市,這座今天依然著名的佛寺最初是當地祭拜水神蛇仙的場所。從公元820年代開始,金山佛寺出現,寺內拜佛的活動逐漸成為主流。這個民間拜蛇的場所,逐漸開始拜佛,這個轉變是中唐之後鎮江地區一系列社會變化的結果,闡述這些社會改變,便能大致揭示出鎮江納入王朝行政體系具體過程。 ; 金山寺所在的金山,在唐代是一個方圓到一公里的岩石島嶼。這裡祭祀水神蛇仙的記錄,最早可以追述至南朝。在這裡接受祭祀的水神蛇仙中,以白蛇為首位。從隋朝開始,隨著胡商在長江下游經營活動逐漸增加,金山小島上所祭祀的水神,同時融匯了江南本土水神蛇仙信仰和在華胡商的女神信仰兩方面的祭拜傳統。這種不同文化、不同祭祀傳統的融合,是通過商稅逐漸成為中唐王朝的主要經濟來源而逐步形成的。 ; 隨著唐玄宗初步確立的運河溝通南北的格局,運河於安史之亂後成為唐帝國的生命線,這一點令位於長江水道與運河水道相交匯的鎮江,以其經濟意義而成為王朝勢力的必爭之地。鎮江的地方官職(唐時稱潤州刺史)也從一個王朝官員畏懼的「凶闕」而一躍成為「望」職,常由宰相兼領。 ; 鎮江經濟地位的提升以及朝廷重臣的駐守,令王朝的行政體系高調出現在鎮江,並且引發了朝廷與地方勢力之爭。恰在此時,唐王朝的鹽政令朝廷成功獲得商人以及地方權貴的支持,北方朝廷與鎮江地方社會的衝突,在商人和權貴的介入下,得到了緩和。鎮江社會的結構出現了改變,編戶數量大增。 ; 隨著社會結構的轉變,王朝重臣同時成功地將王朝的文化成功地帶到了鎮江。從公元820年代開始,文化在鎮江出現的轉變,對於民間對於王朝的認同來說,是決定性的一步。鎮江的金山寺,不僅通過這種文化認同而被描述成佛寺,並且更成為當地代表北方文化的一個傳播中心。 ; 從此之後,金山寺便開始被官員和文人稱為"佛寺。雖然如此,金山島上的水神並沒有消失。這位號稱是白蛇的神靈,以其融匯在華胡商女性水神信仰而由老叟變成美婦。水神祭祀和對佛教的禮拜,在晚唐五代的金山寺中並行不悖,其表現形式,則是以佛教傳統為主導、水神祭祀為輔。晚唐金山寺逐漸成為遠近聞名的佛寺,從這個時候開始,鎮江便完成了其由化外之邦至化內之地的轉變。 ; Monastery Jinshan locates in Zhenjiang today. Though it is famous for its Buddhist rituals since 11th century, the monastery was originally a sacred palace for preying Water Gods of Snakes. Since the palace was first being addressed as "Buddhist monastery in mid 820s, the Buddhist tradition was recorded as the dominant one. The conversion from local serpent cult to state Buddhist Religion resulted from a mix of social transformations in Zhenjiang. Therefore, the converting process revealed the process of the place getting incorporated into the state during the transformation period of late Tang Dynasty (AD 618-903). ; During Tang Dynasty, Monastery Jinshan sat on a small rocky island in the middle of lower range of Yangzi River. The earliest record of serpent cult in the island could be traced back to late fourth century. Snake White led the pantheons of water gods in Zhenjiang, and the serpent cult in Zhenjing witnessed a profound transformation because of the foreign merchants who traveled around the lower range of Yangzi River in Sui and Tang Dynasties (AD 581-907). The foreign merchants of the time profiled their Water Gods as ...