Dissertations / Theses on the topic 'Quanzhen'

L'ordre Quanzhen apparait vers 1170 comme une école taôiste en marge des institutions établies. Il est fondé par un maitre charismatique, Wang Chongyang (1113-1170) et activement prêché et développé par ses disciples. L'école atteint sa période de gloire quand l'empereur Chinggisqan reconnait son patriarche, Qiu Changchun (1148-1227) comme le représentant de toutes les religions chinoises. L'école s'organise alors en ordre, fondant des institutions autonomes, durables et originales, qui accueillent un très grand nombre d'adeptes au travers de structures communautaires égalitaires. A travers ces institutions, le Quanzhen amorce un renouveau du taôisme encore d'actualité aujourd'hui, en facilitant l'accès au savoir religieux, en intégrant dans la vie de groupe les pratiques taôistes traditionnelles et en diffusant une spiritualité individuelle, à la fois exigeante et accessible à tous. La thèse se concentre sur l'organisation de l'ordre Quanzhen durant les deux premiers siècles de son histoire (1170 à 1368). On s'attache à en décrire la hiérarchie, les règles, la carrière des religieux, les pratiques quotidiennes, la base économique, mais aussi son interaction avec la société, au travers des congrégations laïques et de leurs enseignements, des réseaux d'échanges et de voyages, et des rapports avec la société locale. Dans un second volume, on a rassemblé la présentation et la critique de l'ensemble des sources disponibles. Apres avoir analysé les quelques 60 ouvrages des maitres Quanzhen, on montre que, pour une histoire sociale et institutionnelle, les matériaux les plus importants sont les inscriptions sur pierre. Aussi, l'analyse se fonde t-elle essentiellement sur un corpus de 1200 inscriptions taôistes de cette période, parmi lesquelles 487 sont spécifiquement Quanzhen. Ce corpus est constitué à partir d'un recueil publié récemment, amélioré et élargi par le dépouillement des sources publiées et des collections d'estampages et sur le terrain.

Aux époques des dynasties Jin (1115-1234) et Yuan (1279-1368) émergea le courant Quanzhen, qui deviendra par la suite l’une des deux principales branches du taoïsme. À ses débuts, il suscita un vaste intérêt de la part de l’ensemble de la société, que cela soit chez la noblesse, chez les lettrés et les notables jusqu’au sein du petit peuple. De manière implicite ou explicite, l’influence du Quanzhen fut perceptible dans l’ensemble des pratiques sociales. À l’aide des documents de l’époque et en les recoupant avec les hagiographies d’immortels dans les sources Quanzhen, nous pouvons esquisser les contours préliminaires de la genèse de l’ordre, dans le contexte des bouleversements sociaux-politiques des périodes des Jin et Yuan. Parmi les matériaux essentiels, et dont l’étude reste pourtant à ce jourtrès succincte, nous portons notre attention sur les légendes relatant les transformations des Sept Véritables (Qizhen). Ces légendes font à la fois partie du domaine religieux et du domaine littéraire. D’après l’abondance des hagiographies des immortels telles qu’elles sont décrites dans le Jinlianzhengzongji ou le Qizhenxianzhuan, les récits des transformations des Sept disciples de Wang Chongyang furent au temps des Jin et des Yuan des documents essentiels et un symbole fort de l’identité du taoïsme Quanzhen. Pour les moines et moniales Quanzhen, les hauts faits relatés dans les hagiographies des Sept Véritables devinrent des modèles à suivre. Puis, à partir de la fin de la dynastie Ming et plus particulièrement à la fin des Qing et pendant la République de Chine, les légendes des transformations des Sept Véritables ont été, d’une part, répandues à l’intérieur du courant Quanzhen et, d’autre part, réécrites et propagées par le concours de moralisateurs, de romanciers, d’adeptes des religions non-officielles, mais également par des moines Quanzhen ainsi que des disciples laïcs de l’ordre. Nous avons pu recenser au moins six versions différentes sur les légendes des transformations des Sept Véritables dans les ouvrages suivants : Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan et Qizhenbaojuan. Ces six versions de l’hagiographie Quanzhen ont été reprises, copiées et publiées en plus de quarante-quatre éditions sous différents titres. En bref, selon les questions clefs issues des trois couches formant l’identité Quanzhen citées ci-dessus, nous essayons de comprendre comment, face à l’environnement religieux particulier aux dynasties Ming et Qing, les moines taoïstes ont d’une part été actifs sur une partie du territoire et ont pris part aux bouleversements historiques de ces époques en se servant de récits hagiographiques prônant la doctrine Quanzhen ; et d’autre part, parce qu’il y a eu des réorganisations profondes dans les récits sur les transformations des Sept Véritables qui étaient contraires à la doctrine Quanzhen et dont certains passages ont suscité des conflits. Le courant Quanzhen riposta, critiqua et réécrivit des ouvrages de façon à corriger les commentaires jugés contraires à la doctrine Quanzhen. De telles actions démontrent que les religieux Quanzhen avaient, des Ming à la République de Chine, une vive conscience de leur identité religieuse spécifique. A l’heure actuelle certains spécialistes des religions non-officielles considèrent que distinguer trop nettement le Quanzhen des religions non-officiellesen opposant une pensée orthodoxe et une pensée sectaire n’est qu’une invention et une interprétation scientifique peu pertinente par rapport à la réalité historique. Cependant, notre analyse portant sur un total de six versions et d’au moins quarante-quatre éditions des hagiographies d’immortels Quanzhen indique que les taoïstes Quanzhen n’étaient pas indifférents aux imbrications fréquentes entre leur doctrine et les religions non-officielles, tout en portant un regard lucide sur leur identité religieuse à travers des actions visant à la protéger
In the times of the Jin (1115-1234) and Yuan (1279-1368) dynasties emerged the Quanzhen order, which later became one of the two main branches of Taoism. In its beginnings, it aroused great interest from the whole of society, be it among the nobility, among the literati and the notables up to the bosom of the common people. Implicitly or explicitly, the influence of Quanzhen was perceptible in all social practices. Using the documents of the time and intersecting them with the anthologies and hagiographies of Quanzhen origin, we can sketch the preliminary outlines of its history, especially in the context of the social-political upheavals of the periods of Jin and Yuan. Among the essential materials, the study of which remains to this day very succinct, we pay attention to the legends relating the transformations of the Seven Veritables (Qizhen). These legends are both part of the religious and literary domains. According to the abundance of the hagiographies of the immortals as described in the Jinlianzhengzongji or the Qizhenxianzhuan, the stories of the transformations of the seven disciples of Wang Chongyang were essential and later became a strong symbol for the identity of Quanzhen Taoism. For the Quanzhen taoists, the great deeds recounted in the hagiographies of the Seven Veritables became models to follow. Then, from the end of the Ming Dynasty and especially at the end of the Qing and during the Republic China, the legends of the transformations of the Seven Veritables were, on the one hand, spread within the Quanzhen order and on the other hand, rewritten and propagated under the help of moralizers, novelists, followers of unofficial religions, but also by Quanzhen taoists and their lay followers. We have been able to list at least six different versions of the legends of the transformations of the Seven Veritables in the following works: Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan and Qizhenbaojuan. These six versions of the Quanzhen hagiography have been reproduced, copied and published in more than forty-four editions under different titles. In short, according to the key questions from the three layers forming the Quanzhen identity mentioned above, we venture to understand on how, in the face of the particular religious environment of the Ming and Qing dynasties, the Quanzhen Taoists were on the one hand actively taking part in the historical and literary developments by narrating hagiographies to advocate the Quanzhen doctrine; and on the other hand, because there have been profound reorganizations in the narratives of the transformations of the Seven Veritables which were contrary to the Quanzhen doctrine and some of whose passages have given rise to conflict, how the Quanzhen Taoists retaliated, critiqued, and rewritten hagiographies to correct comments deemed contrary to the Quanzhen doctrine. Such actions demonstrate that the Quanzhen taoists had, from the Ming to the Republic China, a keen awareness of their specific religious identity. At the present time some specialists of non-official religions consider that distinguishing Quanzhen too clearly from unofficial religions by opposing orthodox thought and sectarian thought is only an invention and a scientific interpretation that is irrelevant to historical reality. However, our analysis of a total of six versions and at least forty-four editions of the hagiographies of Quanzhen immortals indicates that the Quanzhen Taoists are not indifferent to the frequent interweaving of their doctrine with unofficial religions, but deeply concerned about their Quanzhen authenticity and religious identity

Le Quanzhen est le grand mouvement de renouveau du taoi͏̈sme dans la Chine moderne. Selon la tradition, son fondateur, Wang Chongyang (1113-1170), après avoir reçu des révélations des immortels, convertit sept disciples, Ma Danyang, Tan Changzhen, Liu Changsheng, Qiu Changchun, Wang Yuyang, Hao Taigu et la femme de Ma Danyang, Sun Buer. Par leur "ascèse missionnaire", ceux-ci firent du Quanzhen, en cinquante ans, le principal mouvement religieux du nord de la Chine. Aujourd'hui encore, le Quanzhen est une composante incontournable de la religion chinoise. La première partie de la thèse, historique, reprend les sources primaires pour étudier comment l'hagiographie, dès la prédication des disciples, a transformé l'histoire du fondateur, élaborant par exemple des révélations dont le bénéficiaire ne parle jamais clairement. Dans un deuxième temps, elle étudie les différences de personnalités entre les disciples et réévalue leurs rôles respectifs. Elle évoque la diversité du mouvement avant l'uniformisation apportée par l'institutionnalisation et montre comment le cliché des sept disciples fondateurs fut forgé en plus d'un siècle par la tradition. La deuxième partie étudie la pensée du mouvement. Elle recherche l'origine des grands thèmes de la doctrine du Quanzhen naissant, décrit les grandes lignes de la vie religieuse et insiste sur le caractère fondamentalement taoi͏̈ste du mouvement. Dans un deuxième temps, elle expose la théorie de l'alchimie intérieure qui constitue quantitativement le principal enseignement des religieux. Elle met aussi en valeur la dimension spirituelle de cette alchimie intérieure, notamment chez le fondateur du mouvement. Répondant à un point de vue exprimé au Japon il y a trente ans, la conclusion soutient notamment que la fondation du Quanzhen est moins un mouvement de réforme comme le protestantisme qu'un mouvement de prédicateurs mendiants comme on en connut en Europe
The Quanzhen movement is the great movement of the religious revival in modern China. According to tradition, its founder, Wang Chongyang (1113-1170), had a vision of two immortals and later he converted seven disciples, Ma Danyang, Tan Changzhen, Liu Changsheng, Qiu Changchun, Wang Yuyang, Hao Taigu and Ma Danyang's wife, Su Buer who spread the movement throughout North China. Fifty years later, Quanzhen became the main religious movement in the country. Nowadays, the Quanzhen school still plays an important part and cannot be ignored. The first part of the dissertation, the historical part, begins with the study of the primary sources in order to examine the process which transformed Wang's biography into a hagiography. For instance, apparitions, through no more than vague remarks in the founder's works, were transmitted as facts by his favorite disciple Ma Danyang. Next, we investigate the differences between the personalities of the disciples, reappraise their respective roles and point out the internal diversity of the movement before standardization which followed institutionalization. We also examine how the concept of seven disciples as founders was created in more than a century by the tradition. The second part insists on the daoist nature of the movement. We describe the religious life of the movement and examine how the Quanzhen used Buddhist and Confucianist concepts in its daoist teaching. Next, we attempt to set out the theory of inner alchemy which is one of the most important teachings of the Quanzhen monks. We also insist on the spiritual of inner alchemy in the founder's thoughts. Replying to a Japanese theory, the conclusion maintains that the Quanzhen is not a reforming movement similar to Protestantism but rather, if a comparison is necessary, a movement similar to the European mendicant orders

L'ecole taoiste quanzhen a pris forme en chine du nord sous la dynastie des jin. Nous avons choisi d'etudier l'ecole sous les yuan (1260-1368) car cette periode a ete peu abordee jusqu'a present. Nous avons consulte le canon taoiste, les livres historiques officiels, les recueils de textes de l'epoque, les inscriptions lapidaires et les monographies locales. Ce travail de recueil documentaire quasiment exhaustif nous a permit dans une premiere partie d'etudier la vie et les relations des chefs de l'ecole quanzhen avec le pouvoir politique mongol. La seconde partie decrit les biographies des principaux maitres des sept sous-courant essentiels, et propose un resume de leurs oeuvres fondamentales. La troisieme partie, redigee a partir d'une etude geographique des temples et monasteres, permet de s'interesser a la diffusion geographique du quanzhen. En conclusion, ce travail a ete concu comme un outil de base decrivant l'une des racines fondamentales du taoisme moderne, ainsi que ses liens avec l'histoire politique mongole de la chine des 13eme et 14eme siecle
THE QUANZHEN TAOIST SCHOOL AROSE IN JIN DYNASTY IN NORTHERN CHINA. I SELECTED THE QUANZHEN TAOIST SCHOOL DURING THE YUAN DYNASTY AS MY SUBJECT OF RESEARCH AS UP UNTIL NOW THIS TOPIC WAS NOT TREATED IN ANY GREAT DEPTH. I CONSULTED THE TAOIST CANON, VARIOUS OFFICIAL HISTORICAL BOOKS, ASSORTED SELECTIONS OF TEXTS OF THIS EPOCH, NUMEROUS LAPIDARY INSCRIPTIONS AND LOCAL MONOGRAPHS. THE VAST DOCUMENTARY RESEARCH I UNDERTOOK PERMITTED ME TO ELABORATE MY SUBJECT IN THREE SPECIFIC SECTIONS : DURING THE FIRST SECTION, I CONCENTRATED ON THE LIVES AND RELATIONSHIPS OF HEADS OF THE QUANZHEN SCHOOL WITH MONGOL POLITICAL POWERS AT THAT PERIOD OF TIME. IN THE SECOND SECTION, MY RESEARCH WAS ORIENTED TOWARDS BIOGRAPHIES OF PRINCIPAL MASTERS OF SEVEN SUB SCHOOLS. THEREAFTER, I ESTABLISHED A RESUME OF THEIR FUNDAMENTAL WORKS. BASED ON DETAILED GEOGRAPHIC research OF TEMPLES AND MONASTERIES, IN THE THIRD SECTION, I ANALYZED THE GROWTH FROM THE NORTH TO SOUTH OF CHINA OF THE INFLUENCE OF QUANZHEN. IN CONCLUSION, MY RESEARCH WAS BASED ON MY DESIRE TO SHOW QUANZHEN AS BEING ONE OF THE FUNDAMENTAL ROOTS OF MODERN TAOISM AND ITS LINKS WITH MONGOL POLITICAL HISTORY IN CHINA DURING THE 13TH AND 14TH CENTURIES

L'étude ethnologique du groupe de moines et de moniales résidant au temple Wenwong, monastère taoi͏̈ste érigé dans la ville de Hanzhong en Chine centrale, a pour objet de comprendre le mode de vie et de penser de ces officiants et de leur confrères de la région de Hanzhong, de la province du Shaanxi et plus généralement de Chine. Dans une première partie, il s'agit de présenter les différentes facettes de ce temple qui est à la fois un monument de la ville, un monastère habité par des moines, un lieu saint visité par des fidèles et placé sous l'égide du pouvoir en place (par l'Association taoi͏̈ste) et un sanctuaire de quartier dédié à Wengong (Han Yu). Détruit durant la Révolution culturelle, ce temple en reconstruction se réinscrit dans le vaste réseau tissé entre les temples taoi͏̈stes. .
The purpose of the ethnological study of the group of monks and nuns residing in Wengong temple, a taoist monastery erected in the town of Hanzhong in central China, is the understanding of the ways of living and thinking of these officiants and their colleagues in Hanzhong region, in Shaanxi province and more globally in China. The first of this research is about presenting various aspects of this temple which at the same time is a town monument, a monastery inhabited by monks, a holy place visited by the faithful and placed under the aegis of the present regime (through the Taoist Association) and also a local sanctuary dedicated to Wengong (Han Yu). Destroyed during the Cultural revolution, this temple in the process of being rebuilt reintegrates the large network woven between the taoist temples. .

La diffusion rapide du taoïsme dans le monde chinois dont il est issu, mais aussi bien au-delà, pose la question du modèle économique qui permet à ces organisations religieuses de se développer. Cette thèse étudie les aspects économiques de ce taoïsme contemporain à travers l'analyse des instances économiques élémentaires et leurs interactions entre elles et avec le monde laïc. Les résultats dessinent une économie du taoïsme monastique contemporain fondée sur un système de lignées de pseudo-parenté religieuse où les maîtres se transmettent une approche spécialisée de leur rôle d’échange entre les mondes humains et divins. Ces lignées s'inscrivent dans un ordre organisé pour favoriser la mobilité et le tissage de liens entre lignées, qui s’opposent autour de leurs activités religieuses spécialisées. Les apports de ressources laïcs qui financent les temples et lignées, dépendent de l'adéquation de la réponse des maitres aux besoins des laïcs, à travers leurs services et enseignements
The rapid growth of Daoism in the Chinese world and beyond questions the economic model at play in these religious organisations. This thesis analyses the economic aspects of this contemporary monastic daoism through the study of basic economic elements, their interactions with each other and with the laity. Results point to an economy based on a religious lineage system, where is transmitted a specialised approach to the master's role of medium between worlds. Those lineages are affiliated to an order organised to promote mobility and networking between them, which oppose each other on their specialised religious activity. Lay ressources on which temples and lignages are funded, depend on the adequacy of the masters’ response to the laity's needs through their services and teachings

At present, China is on a track of fast economic growth and urbanization development, this will definitely shape urban and rural areas at the same time. A new relationship between urban and rural areas is forming. How will urban-rural interaction in China develop in the future? What are the implications for planning legislation? This dissertation gives an overview of rural development and planning in China since 1949 and evaluates the implementation evaluation of planning legislation over the period of last decade. Through the study of planning legislation in China, an urban-rural integrated planning and management system is defined. This system consists of institutional subsystem, legal subsystem, operational subsystem, and technical subsystem. The assessment of this system at different administrative level will provide an idea that how policy and legislation could influence the development in rural areas. In respect, the findings on pilot project studies, questionnaire survey as well as field survey could serve as a feedback to the planning legislation.
published_or_final_version
Urban Planning and Design
Master
Master of Science in Urban Planning

碩士
輔仁大學
宗教學系
96
No one could escape from life and death; therefore, clarifying the meaning of life and death would be an essential issue for human being. When it comes to the issue of life and death, Taoism suggests people not only become immortal physically, but reunite with the Dao spiritually. The Taoists of Quan-zhen Taoism（全真教）in Jin and Yuan Dynasty of China（中國金朝與元朝）, taught their followers to cultivate themselves in daily life by analyzing the causes of diseases and the their possible therapies, because people might not be able to practice Dao, and thus lose the opportunity to achieve the reunion with Dao, due to the threats to their lives by suffering various diseases. This thesis intends to establish a system of medical therapy of Quan-zhen Taoism by exploring some Taoists’ literary collections in the “Zheng-tong Dao-zang,” （正統道藏）and conclusively advocates that Quan-zhen Taoists’ goal to cultivate themselves is to achieve “the perfection on form and spirit,” which is also their philosophy towards life. This research is mainly divided into three parts: 1) Introduction and chapter two, besides summarizing the medical development of Taoism and Quan-zhen Taoism, extract the importance of Quan-zhen medical therapy in religious studies; 2) Chapter three, chapter four, and chapter five, exemplify the Quan-zhen medical therapies by researching on three Quan-zhen Taoists’ stories, who are Wang Chong-yang（王重陽）, and his followers Qiu Chu-ji（丘處機）, and Wang Yu-yang（王玉陽）; 3) Chapter six and conclusion, construct a primary system of Quan-zhen medical therapy, and manifest the uniqueness of Quan-zhen medical therapy in the tradition of Taoism.

碩士
中國文化大學
音樂研究所
93
Taoism with two to three centuries’ development in Taiwan has become one religion full of local features. Moreover, Taiwanese’s high tolerance to multi-relig ions allows branches of Taoism to take root and sprout in Taiwan. Taoism can be roughly divided into two sects: one is “Zhenyi Sect” which focuses on “charms”; the other is “Quanzhen Sect” which sprung up during Song and Jin Dynasty. They are similar in system, but differ in practice, doctrines, rituals as well as the presentation of music. Taoism of early Taiwan was based on the faith in Fujian and Guangdong areas, that was the traditions passed down by HuoJu Tao of Zhenyi Sect residing in the Dragon-tiger Mountain of JiangXi Province. Quanzhen Sect, however, wasn’t transmitted to Taiwan until the liberation of cross-strait economy. It spread into Taiwan through a conscious learning process rather than transplant naturally through immigration of people like that of Zhenyi Sect. In the following writing, Nantou’s Ci-sheng Temple will be the subject under observation in order to examine its learning course. Still unfledged in development, Zhenyi Sect would not be a Taoist sect with long history. Relevant literature concerning the development of Zhenyi Sect in Taiwan is sparse, let alone papers on ritual music of Taiwan Zhenyi Sect. For that reason, I will examine the history of Zhenyi Sect and Taiwanese Taoism as well as the correlation between the two through literature review. In addition, fieldwork will be undertaken to probe the causes, the means and the channels of the transmission. The follow-up development will be discussed as well. Aside from reviewing related literature to demonstrate the history of ritual music of Taiwanese Taoism, the transplantation of Zhenyi Sect’s ritual music to Taiwan would be illustrated and the presentation of Zhenyi Sect’s ritual music would be recorded through the tracing and observation of Ci-sheng Temple. It is hoped that the thesis could help clarify the causes and the process of the inheritance of Zhenyi Sect’s ritual music as well as detail the alterations taken place after its transplantation.

碩士
真理大學
宗教文化與組織管理學系碩士班
97
In a large amount of religious groups, the religion has many missions. This research includes the qualitative analysis and quantitative analysis to analyze "A comparative study of Taoist priest’s clothing and it’s icon in Taiwan-Discussing on the Zhengyi , Lingbao , Zenhe and Quanzhen denominations ". Based on the description studies of past Taoist clothing, this thesis took four denominations of Taoism in Taiwan: Zhengyi, Lingbao, Zenhe and Quanzhen denominations as the subject of this study. Through social interview and the survey of questionnaire, this thesis surveyed priests' cognition degree and the identification degree of icon on Taoist priest’s clothing. Then I will discuss four research problems in this paper: (A) What is the meaning of Taoist priest clothing in classics? (B)What is Taoist priest’s clothing style on each denomination of Taoism in Taiwan? (C)What is the religious meaning of icon on Taoist priest’s clothing? (D)How much "identification degree" and "cognition degree" on the Taoist priest’s clothing in the four denominations' Taoist priests? Through this research, these problems have already got a new answer.

碩士
中原大學
景觀學研究所
106
In recent years, the tourism market in mainland China has developed rapidly. the traveler''s expense mentality has become more and more mature. An increasing number of tourists have abandoned the long-term travel and multi-attractions travel modes. They would rather stay in a city for a few days to experience the local daily life and culture. That is how in-depth tourist come into being. A old town is attractive not only due to its long history, but also the old streets and the life of people in the lanes of old town. Therefore, a good street space can not only bring better quality of life to local residents, but also allow foreign travelers to experience the connotation of local culture. The overall objectives of this study are: to propose the reconstruction plan of deep cultural tourism route of Quanzhou Old Town Protection Area and its Alley space; to enable foreign tourists to better experience the multiculture of Quanzhou Ancient City on the premise of improving the quality of life of local residents. The research objectives are as follows: 1. Collating the humanities, historical materials and environmental resources related to the deep cultural tourism of Quanzhou old town. 2. Proposing a feasible route for In-depth cultural tourism in Quanzhou Old Town Research Area 3. Investigating the selected target lanes 4. Proposing a space improvement plan of design scope space This study takes the old town of Quanzhou as the research scope and selects JiuGuanYi Alley as the design base and conducts on-the-spot investigation and analysis with the following four research methods: 1. Collecting and reviewing the literature. The study collects relevant tourism and cultural resources in the Quanzhou Ancient City Conservation Area and visits and identifies through field investigations. 2. Conducting field survey to understand the status of the building''s current use and the public level of the open space, as well as the environmental issues within the base. 3. Conducting behavioral observation method to observe the behavior patterns of local users recorded in different time periods. 4. Conducting path tracking survey to record the walking path and staying of the pedestrians in the lane and explore the relationship between the user and the environment. After summarizing the above findings, this study proposes the design principles and design schemes for the alleys of Quanzhou Old Building. The main concept of "livable space" is to create a spatial feature and show local culture and propose a substantial transformation plan.

碩士
中國文化大學
建築及都市設計學系
105
This article is mainly focused on the significance of amulets in Quanzhou’s architectural history and the effect it has on people’s lives. Architectural amulets have been revealed in city planning, settlement compositions, temples, architecture and even in interior decorations. Due to the fact that space serves as a construct of the inner soul, this article focuses on the various roles that amulets have played in different spaces, and the profundity of the joining of amulets and architectural spaces. This study focuses on Minnan, Quanzhuou and the surrounding areas in China. Due to its long standing history, Quanzhou is a conglomeration of influences from early Han culture, early shamanistic beliefs, and local religious practices. Also, since Quanzhou has been an important trading port city throughout Chinese history, it has come to be in a state of diverse cultural immersion. Especially after the turmoil of the Cultural Revolution, the conflicts between traditional and modern values and the changes over time, the amulets have been neglected. Therefore, this research seeks to extract the significance of amulets in study and record. The spiritual significance of architectural amulets are often expressed through various forms, colors, mediums...etc. Besides serving as the spatial construct of the inner soul, amulets also represent the world views, religious views, social beliefs, and conscience. Therefore, under the spatial construct of the inner soul, amulets play a profound role in extending these beliefs onto people’s lives. This research is based on the concept of “A comparison of architecture”─ “architecture as a representation of realities”. This study is based on three concepts of the “three long-cycle traditions of architectural representation” and the “five short-cycle traditions of architectural representation” : the “Axis Mundi and the Cosmic Cross” representing the center and the strong order of the four directions; the “Inclusive and Exclusive Structures” differentiating the self and others and identifying the entrance of the guarded zones; and the “Holy and Unholy Zones” emphasizing the sacredness of the spaces. Through exploration of these three concepts, amulets are observed, analyzed, and compared to rearticulate spaces as architecture.

碩士
國立臺北藝術大學
建築與文化資產研究所
100
The essay systematically uses theories of art sociology, folklore, applied art history, recording the technique of making of wooden statues only in some regions with mystery. Through the Research of Shi''s making of wooden statues in Lukang, I would like to try to keep the dying culture property in words. Shiziho Shop in Lukang has been in here for many generations. Shi Li , who was the apprentice of Li Shishun, studied the skill of making of wooden statues from Quanzhou artificer during the overhaul of Tien Hou Temple in Lukang. Although Shiziho shop settles in Lukang, it has a very strong relationship with Quanzhou. ShihLi had the profound skills of patterning carving and started the Shiziho Shop. He could do the models and makings without other''s help. His eldest son ShihChih-hui, 78 years old, the tenth National Heritage Award owner, teaches the skill of making of wooden statues in Cultural Heritage Administration Center of Taichung City this year. The making of wooden statues involves the craving and finishing. The essay mainly discusses the materials, methods and records. By field research with temples and private collections, I would like to clarify the effect of the skill in different style of time and the change of coating.

碩士
國立臺灣海洋大學
商船學系
106
Taiwan's economic level has increased year by year. The people also began to pay attention to recreational activities. In recent years, traveling abroad has become the most important way of leisure activities. With the implementation of the policies of the Three Direct Links and the Mini three links between the two governments across the Taiwan Strait, the increasing emphasis on quality of life by the people on both sides of the Taiwan Strait, and the increasing leisure travel time, the demand for frequent flights for the people of the two sides of the Taiwan Strait has been increased year by year. Thereby, the number of visitors to and from the Xiamen and QuanZhou via the mini three links or direct flights continues to grow. This study intends to explore the mode of choice behavior of travelers between via Taiwan Songshan airport to Xiamen and QuanZhou. In order to simplify the problem and find out the relevant variables of decision-makers in the choice of mode of transportation, the study includes three categories: (1) decision variables, (2) generic variables of the transport mode, and (3) socioeconomic variables of the decision maker. Finally, the present study provides a salient analysis of the transport modes from Songshan Airport to Xiamen and QuanZhou and related variables. The findings may provide some suggestions and ideas for transport authorities and transportation industry. This study analyzes sample data for individual selection patterns, Using Logistic regression to analyze decision makers' choice of behavior patterns, And in-depth discussion of the most important factors affecting the choice of decision makers to provide improved solutions, Based on the results of the analysis, Travel expenses, time and number of transfers are significant factors that affect passenger choice , Therefore, when the travel cost, time, and number of transfers are reduced, The chance of passengers choosing to board will increase, It is hoped that the analysis results of this study can provide relevant unit marketing suggestions or establish references for operating policies.

Quanzhou Kaiyuan Monastery is an important Buddhist monastery on the Southeast coast of China, in Fujian. It was founded in the seventh century and survives with artifacts from every imperial dynasty stretching back more than one thousand years. Today it is the home of more than eighty monks and the site of a vibrant tradition of devotional life. The following chapters examine Kaiyuan monastery from multiple points of view (time, space, inhabitants and activities, discourse and relations with the state) in order to produce a multi-dimensional portrait considering the contributions of each element to the religious and institutional life of the monastery. In shedding light on monastic Buddhism in contemporary China, this study contributes to a small but growing body of knowledge on the revival of religion in post-Mao China. The study begins with a historical survey of the monastery providing the context in which to understand the current recovery. Subsequent chapters chronicle the dual interplay of secular and non-secular forces that contribute to the monastery's identity as a place of religious practice for monastics, laypersons and worshipers and a site of tourism and leisure for a steady stream of visitors. I survey the stages of recovery following the Cultural Revolution (chapter four) as well as the religious life of the monastery today (chapter five). Other chapters examine how material culture (chapter six) and memorials to auspicious events and eminent monks (chapter seven) contribute to the identity of the monastery. Chapters eight and nine consider how Kaiyuan balances demands to accommodate tourists while remaining a place of religious practice.

碩士
國立臺灣科技大學
建築系
104
The history of urban development is a constantly upgrading process of metabolism. A beautiful and living city should be full of clear personality, identification, rich connotation and culture meaning. In all historical and human cultural intentions, the historical blocks and buildings are the carriers which can narrate the historical context of city, Therefore, it is important to research on historical blocks regeneration and improvement of local residents’ living. Quanzhou (called as Li for short), is located in Fujian Province, next to Fuzhou in the north, Xiamen in the south. and Taiwan channel in the east. It is one of the first batch of 24 historical and cultural cities in our country, a starting point of China's ancient Maritime Silk Road and also one of the four major ports in the world in the Tang Dynasty. Xunpu Fishing Village, located on the northern coast of Quanzhou Port, is a historical and cultural village of original ecology built and living by the sea, and countless ocean-going merchant ships start from here. In Song Dynasty and Tang Dynasty, Minnan merchants sailed from here, and traveled between the Pacific and Indian Ocean coastal areas. The prominent marine local culture is an important witness to Quanzhou as a Maritime Silk Road starting point. How to regenerate Xunpu Fishing Village by the concept of “urban acupuncture” is the motivation and purpose of this study. Based on the classification and case analysis of the existing theoretical research, this study proposes a simulation based on urban acupuncture strategy in the process of historical blocks regeneration. Xunpu fishing village is used as a case study for introducing the proposed method as its development direction in the future. The full text is divided into five chapters: Starting from a description of background and purpose of this study, the first chapter makes a discussion about the problems of historical blocks, defines the scope and content of this research, and finally explains the research method, process and framework. As a literature review, the second chapter firstly defines the concept of historical blocks, and explores the literature review of historical block regeneration. Then, it interprets the “urban acupuncture”. Through a review of its representatives and extensive theories, this chapter draws the outline of its main ideas, summarizes its unique therapy, and explores the effective strategy of historical block regeneration, which can be acted as a theoretical framework for further specific operation. With a case analysis of transformation and regeneration of cities or historical blocks at home and abroad, the third chapter analyzes and summarizes the technique and operation mode of historical block regeneration by the “urban acupuncture”. Taking Xunpu Fishing Village as an empirical simulation case, the fourth chapter analyzes the current status of village, and regards the regeneration strategy as its future development direction, with the “urban acupuncture” as a solution. The fifth chapter puts forward conclusions and suggestions, that is, it summarizes the full text and gives some subsequent recommendations.

碩士
國立臺北藝術大學
傳統音樂學系碩士班
107
Trace back to the source of Taiwanese marionette opera, we know it divided into the southern Taiwanese marionette opera and the northern. The southern Taiwanese marionette opera was born in Quanzhou's system, and the northern Taiwanese marionette opera was born in the Zhangzhou's system. There are still performances troupes, the “Chin Fei Feng marionette Theatre Troupe”, and the “Taipei Puppet Theater”, are belong to the southern faction. The northern faction only use for the expulsion ceremony, and the still active musician is Lin-Jin-Lian. Nankuan is a kind of music popular in the South Fujian language area, and the southern’s marionette opera is to use the Nankuan system’s music.      On January 6, 2017, I watched the “Taipei Puppet Theater” a performance of Nankuan Puppet performance, Lu-Jun-Yi, and knew it was the third time of this performance. According to the literature data, we know that Lu-Jun-Yi opera is a kind of marionette opera, which is one of the traditional repertoire. The members of the “Taipei Puppet Theater” went to Quanzhou for a special purpose to learned the aria of the back-court marionette opera, and a method of “Jiue Gu Gu Dian”, and choose the script and music of marionette opera to performed.      When I was learning how to sing the Nankuan songs, teacher mentioned that “gua-bei · dau-jr-chu” is the only song which is related to Lu-Jin-Yi opera. According to I interviewed the teacher of Lin-Wen-Rong, he said the song, “gua-bei · dau-jr-chu”, was the people who also play the Nankuan taken from the marionette, and changed it to Nankuan singing. However, in the performance of Lu-Jun-Yi opera, “gua-bei · dau-jr-chu” was little different with Nankuan’s literal, but in the express of the aria and temple is almost different. It caused curiosity to me, why the Nankuan sourced in the same place of marionette opera, but what were the different of their progress? It worth to research. So I set “The research of Nankuan Music and Quanzhou  Marionette’s tone, as Lu-Jun-Yi opera for example” as this research topic.

碩士
銘傳大學
觀光研究所碩士在職專班
97
Along with the increase of the world population and the shortage of the food supply, the price of corn and petroleum has risen sharply and the global economy has declined. After the systematic financial meltdown of the Lehman Brothers, the global financial crisis has begun. The consumption market is going painstakingly and also highly changeable.Petroleum and stock has undergone a serious price fluctuation within six months. Thus, how to cater to Taiwanese people’s pleasure in the changeable consumption market becomes an important issue. To see from the consumers’ viewpoint, firstly, it is crucial to analyze Taiwanese people’s motive of traveling by ship, their consuming behaviors, and their satisfaction toward traveling. For the tourist industry, the traditional sale strategy may not satisfy the needs of most consumers nowadays. So, the main motive of this study would be classifying the entire market by using different sale strategies to different consumers and improving products and service quality. As for the questionnaire, there are three parts in it. Firstly, it focuses on the consuming behaviors when travel, including the number of Taiwanese passengers’ boarding times, the period of traveling, the willingness of tasting the local special meals, the way of transporting, the expense, the people they travel with, the source of the traveling information, the places they stay, the activities they join, etc. Secondly, for the traveling motive part, it brings up 16 themes, including feeling the nostalgic atmosphere, recovering from the tiredness, sightseeing, relaxing, participating celebrations and festivals, learning new things, meeting up with friends, fulfilling their curiosity, buying local specialties, etc. The third part is about the satisfaction aspect. It is divided into five dimensions for thirty questions. They are about the satisfaction of transportation on land, dining, service, local scenic spots, and transportation on sea. The questionnaires were started to release from January 25th, 2009, and finished the pretest on January 30th, 2009. The revised questionnaires were reclaimed from February 9th to February 20th. There were 500 questionnaires released, 436 reclaimed; after eliminating 63 invalid questionnaires, 373 were used in the study. The percentage of valid sample is 74.6%. Analyzing by several methods, the results showed in this study are the followings. (1) Different groups to Quanzhou have high identifications with seeing the local view, advancing friends’ or family’s communication and experiencing the nostalgic atmosphere. (2) Different groups have a great difference in satisfaction in terms of land traffic, food service, service quality, scenic spots and sea transportation, etc. (3) The times of traveling, length of staying, times of eating special meals, transportation, expenditure, places of staying, traveling seasons and the origin of the information vary in different groups. (4) Different travelingm otives bring to great divergences in the 17 topics of the traveling satisfaction section. (5) Different traveling motives also result in huge variations in the 8 topics of traveling consuming behaviors. The above are conclusions drown from this study. It is hoped that this study would offer contributions to the future tourism strategies and policies, and give advice to the related research hereafter.

The objective of this thesis is to apply the latest development in Information Technology (IT) and multimedia to contribute and supplement in the formulation of participatory urban design. Using new media tools, this study has concentrated on one specific urban design case in a historic neighborhood in the city of Quanzhou in China. The neighborhood, called Qinglong Xiang, is a residential area containing a high number of fine, traditional, vernacular houses. However, it is suffering the negative impact from fast housing market growth. Recent self-built houses of no local historical architectural value, usually made with imported modern materials and in a style that departs radically from the traditional vernacular, are quickly replacing the old vernacular houses. Through participatory planning approach, the thesis contains a set of incremental urban plan, housing principles, regulations and design guidelines for the historic rehabilitation urban design of the Qinglong Xiang neighborhood. In the format of a multi-media presentation, the thesis provides materials for the establishment of an interactive CD-ROM for both the residents of the neighborhood and the government authorities. In order to facilitate a participatory process, the CD-ROM can be used via an electronic kiosk that is accessible to both sides. The proposed process of participatory, digital, interactive and feedback enabled urban design is considered an avant-garde attempt in China. The interactive multi-media CD-ROM provides foundation upon which future developments in IT and digital community may be implemented to enhance the participatory urban design.

Economic reforms towards a market economy have significantly accelerated urbanization and modernization in urban China. During the mid-1990s urban conservation became a significant issue and pressing concern in most Chinese inner cities. The local state has played a principal role in conservation practice under China's administrative and fiscal decentralization process and localization of urban planning encountering challenges of implementation. This study examines current historic district conservation practice in urban China, focusing on the roles of four interest groups—local government, the private sector, the general public and professionals. It concludes by proposing a collaborative approach to urban conservation among state and non-state actors, facilitated by changes to current legal, institutional and funding frameworks capable of meeting the challenge of balancing conflicts between the conservation and redevelopment agendas. The case of Quanzhou is examined in detail to show how the municipal government has conducted historic district conservation in the context of market economy conditions, and then to recommend policies that would support and forward collaborative historic district conservation.

碩士
國立雲林科技大學
空間設計系碩士班
94
During of the last years of Ching dynasty, Lu-Kan had been a ferry to Quanzhou, the economic exchanges precipitated a large of Quanzhou of people immigration flow to Lu-Kan, but also brought custom, the cultural background, industrial economic and house form from original habitation to Lu-Kan. Notably, “shop house” which has width of short, the length of longwise, and having the sharing wall was brought to Lu-Kan.“The combination function for both dwelling and business”of building was also become the main characteristic. However, restricted by political factors in Japanese ruling period and KMT governed time and changed by geographical condition and social-economic, the exchange chance had died out between China and Taiwan. Moreover, while two places are urban renewal, those traditional shop house were transformed into foreign facade of “arcade shop-house”. When “arcade shop-houses” in the two places were developed, those could be changed because of political, society, environment, industry culture. It might influenced those houses difference which belong to Fujian cultural circle in the two places. Based on the background, this research attempts to discuss the street house in the two places between Lu-Kan and Quanzhou. Through practical measurement and interview, and treat local factors containing building laws, foreign culture, and life mode. To analyze differences and changes arcade space, space construction, and floor construction in the two places. This research in the current stage includes the following three points: (1)Two places building laws have principle of “adapting local culture ”, cause in the two places “arcade shop-house” size difference, when they want to build from thought of adaptation local culture or natural environment. There is always occupancy and not go through, because of the arcade of land belong to privatization, cause arcade space which Publicly-owned or Privately-owned be obscured in two places of the future. (2)Foreign culture influence arcade building constructed, cause many foreign facade stand on the street in the two places. Lu-Kan was influenced by Japan''s culture; Quanzhou was influenced by culture of Nan Yang. But they were internationalized finally, so the facade form became more and more simple. (3)The indoor plane space planned of shop houses were influenced by use mode in the two places, especially “business behavior” and “dwelling behavior”, cause plans of two places is differet. In addition, the indoor plane plans still protect from traditional Chinese ethics meaning.

碩士
國立雲林科技大學
空間設計系碩士班
93
A Study on the Shop-house of Southern Fuijian Style － A Case of “Arcade Building” on Zhongshan South Road in Quanzhou City, Fuijian Province － By Chu. Chi-Ming Thesis Supervisor: Chih-Kao Nieh, Ph.D. Department of Architecture & Interior Design National Yunlin University of Science and Technology Abstract In the development of traditional houses in China, shop-house with arcade is a characteristic type, which is a building type combining shop and residence referring that architectural culture combining economy and living at that time. Currently, studies regarding to “arcade shop-house” houses are mostly concerned those in Fuijian and Kwangtung Provinces, and mostly concentrated on the historical investigation, current situation of overall building, and ways of preservation and renewal. However, the discussion on spatial composition, composition of facade, form of construction is very insufficient. Because the transportation and trading relationship between Quanzhou and Lukang had been started since the Qian-Long period in Chin Dynasty, Quanzhou played a significant role to the development of Taiwan. Furthermore, most of the immigrants to Taiwan are from Quanzhou, therefore the research objective is to investigate the street buildings appeared along Zhongshan South Road in the coastal Jin-Jiang area of Quanzhou, and to realize the spatial composition, composition of façade, and form of construction of the street buildings shaped by local commercial system, and to create a basis for comparative research of street buildings between Taiwan and Mainland China. There are four substantial research purposes as follows: (1) to establish the type of spatial composition of “arcade shop-house”, (2) to analyze the relationship between building floor area and the spatial composition, (3) to establish the form and character of facade, and (4) to realize the type and character of construction. The surveyed area is located at the Zhongshan South Road at Licheng Area, which has the densest “arcade shop-houses” in Quanzhou downtown area. Three field surveys were made from August 2003 to January 2005. 54 buildings are selected for analyzing. Four conclusions are made as follows: 1. The shop-houses at the area could be divided by their uses into two categories, "residential-and- commercial" and "commercial only". The "residential-and-commercial" shop-houses are widely seen. Most of those buildings were developed vertically and becoming “shop on bottom and residence on top”. Embodying the circulations of goods and residents, the circulation system is typically "straight-on-one-side" type. Furthermore, the combination of shop and worship hall was another character of spatial combination of the shop-house at the area. 2. The depths of shop-house near the Shunjiqiao port at the front section of Zhongshan South Road are triple of the shop-house in the middle section. In the front section, the commercial space on the ground level, in addition to the shop at front, are mostly arranged as "workshop" or "warehouse". Comparatively, most of the shop-houses at the end section are only one-house depth because of the limit of site depth. The ground floors are usually used as "shop". Some shop-houses are two-bay- wide in order to enlarge commercial spaces. 3. The four major types of the facades were "post-free", "giant post", "superimposition", and “eclecticism”, in which "superimposition" was the most popular type, with "parapet" on top, "flat arch opening" at the body, and "lintel beam" on the base. And thus shapes the main character of "arcade shop-house" in Quanzhou. 4. The most popular roof truss of shop-house were the combination of RC with "laying-beam system", and had certain association with the execution of urban reform plan. Furthermore, “brick walls” were the most popular way to connect roof and wall, and its wall finishing adopted “painting” and “surface brick” in stead.

碩士
中原大學
景觀學研究所
104
Streets and alleys used to be the heart of vitality and liveliness of ancient cities. They provided urban residents with rich living space and high quality of life. As a form of invitation, streets and alleys attracted people to walk into the space and communicate with each other, the life culture shaped by which became a unique style and feature of cities. With urban development, the traditional walking mode has soon been disturbed by vehicles, which have become major users of streets. The influx of vehicles has led to the fact that despite more and wider streets, increasing transport pressure has not been relieved. Instead, the vehicle-based cities have developed even faster. The overloaded urban traffic may bring about immediate opportunities to businesses along the streets. But it has also resulted in worsened environment for pedestrians, loss of street life, narrowed urban living space, and reduced quality of life. With the development and introduction of the foreign concept of human-oriented cities, people start to have more ideas and demands for the life and content of cities. Better urban living environment and space created by human-oriented and people-friendly urban environment are inevitable nature of sustainable and diversified urban life. Adopting the “human-oriented” concept in design, this research focuses on the human-oriented environment of major streets in the core protection zone of the Quanzhou ancient city, with an aim to comprehensively improve the quality of living space of the ancient city. The core protection zone is featured by the spatial combination of ancient houses and old streets, intensive residents in old buildings and complicated road network. The author will collect historical materials and related theories through literature review. The research purposes are as follows: 1.To learn the history and evolution of the development of the Quanzhou ancient city’s urban pattern, and clarify the road network of the core protection zone. 2.To analyze all kinds of circulation models and behavior patterns in the use of street spaces in the Quanzhou ancient city core protection zone. 3.To discuss cases concerning human-oriented cities and ancient city renovation in other countries. 4.To propose the research program on the renovation of Quanzhou ancient city core protection zone for human-oriented environment: a case study of the area surrounding the West Street and Bell Tower Street. To achieve the above goals, this research will be carried out through the following four approaches despite the limitations of available materials: 1.The author will carry out field investigation of the road network of the core protection zone, and clearly record the directions and width of the streets and alleys, so as to have a better idea of the spatial arrangement of the zone. 2.A digital camcorder, walking recorder and drive recorder will be set up at a high point to record various moving circulation, space usage patterns and space conditions, so as to learn the real problems concerning human-oriented environment in these streets and alleys. 3.In peak hours, a counting device will be used to record pedestrian flow and number of parking vehicles in the West Street and Bell Tower Street. 4.A camera will be used to chase after the circulation of pedestrians as well as the life and traffic of the streets and alleys. 5.Foreign theories on human-oriented cities and successful cases of improvement have better satisfied people’s visions for ancient cities, and will help improve the living space of streets. The design operation will reflect outcomes of the research on design and renovation projects, and put forward practical design programs for the improvement of street and alley spaces by focusing on the width of streets and alleys, behavior circulation, traffic dispersion, and the environment for pedestrians.

In order to explore the changing spatial politics and the changing ideas of "right to the city", I look in particular at how different ideologies have been used in different historical periods in planning the city, as well as the practices that led to spatial change. Using Henri Lefebvre's theory of the "right to the city", I suggest three dimensions in observing the right to the city, namely, the right to settle, the right to be different from the "modem city", and the right to keep the structure of meaning with regards to daily life and local space. By examining historical materials and using field work data, I show how "the right to the city" was ignored by the central and local governments during the planning process. I point out that the state always acts as the main factor that shapes the space of the city. The urban planning process was affected by the change of spatial politics, the politics of heritage, and the production of space from the state. Despite this, residents' daily lives help to shape the structure of meaning between their lives and their local space. Thus, the local residents have been able to find their own space in the city.
Quanzhou is a medium-size ancient city in Fujian, and as with other old cities in China today, its urban space became the arena of negotiation between different local and global social forces and the state. There is also great deal of politics and ambiguity around the concepts of "cultural heritage", and "modernization".
This research studies the changing spatial politics from the traditional to the modem state, and the factors that affect the form of space in Quanzhou's different historical stages. The central questions are: how have spatial politics led to the changes of local culture; in what ways have the local residents had their own right to the city and how have they reacted to the state's spatial politics?
罗攀.
Adviser: Joseph Prosco.
Source: Dissertation Abstracts International, Volume: 73-04, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (p. 216-225).
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, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Luo Pan.

吳瑞珠.
"2002年7月".
論文(哲學碩士)--香港中文大學, 2002.
參考文獻 (leaves 152-156).
附中英文摘要.
"2002 nian 7 yue".
Wu Ruizhu.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (leaves 152-156).
Fu Zhong Ying wen zhai yao.
致謝 --- p.iv
摘要（中文） --- p.v
摘要（英文） --- p.vi
Chapter 第一章 --- 導論 --- p.1
人類學與民族音樂學 --- p.6
音樂傳統與文化認同 --- p.12
研究問題與理論架構 --- p.18
研究地點和研究方法 --- p.22
本文章節安排 --- p.25
Chapter 第二章 --- 福建泉州南音 --- p.27
何謂南音? --- p.27
歷史沿革 --- p.30
曲譜類別、樂器及音樂特色 --- p.39
南音和閩南風俗及其音樂功能
從名稱上看南音的發展 --- p.46
南音裡的男女現象 --- p.48
南音面對的困難 --- p.49
Chapter 第三章 --- 地方組織與表演 --- p.53
泉州市工人文化宮南樂社 --- p.54
泉州南音樂團 --- p.61
浮橋仙景南音學校 --- p.67
南音表演裡的男女角色 --- p.74
地方組織和南音的保存 --- p.75
Chapter 第四章 --- 傳統與改革 --- p.81
南音的演變 --- p.82
傳統南音的局限和新南曲的特點 --- p.88
動態的傳統 --- p.91
新南音的弱點 --- p.95
傳統文化與文化認同 --- p.101
Chapter 第五章 --- 境外華人與泉州南音的發展 --- p.106
閩南移民和跨國網絡的建立 --- p.106
境外華人和泉州的南音組織 --- p.110
境內外南音團體的聯繫 --- p.111
傳統的被利用 --- p.114
音樂傳統和懷舊情懷、文化認同 --- p.122
Chapter 第六章 --- 南音和世界文化遣產的話語 --- p.127
國際組織和世界文化遺產的保護 --- p.128
泉州南音申報世遺的背景 --- p.129
各界的表現 --- p.132
世遺的價值 --- p.137
世遺和文化認同 --- p.139
Chapter 第七章 --- 結語 --- p.144
附錄（新南曲唱詞） --- p.149
參考書目 --- p.152