Dissertations / Theses on the topic 'Tonga – History'

This thesis is written in the format of a three act play. The author has elected this structure to frame the ethnographic data and analysis because it seemed befitting for telling my own life story alongside the memories of three generations of my matrilateral and patrilateral Tongan family residing in Auckland New Zealand. Thus, actors and scenes play out the thesis storyline in three parts where each act is titled Prologue, Dialogue and Epilogue. The Prologue, part one of this three act play, is three chapters which sets in motion the main actors - the research participants, and the scenes - the ethnographic context in which data was collected. It represents an ethnographic mosaic of memory and meaning as co-constructed by actors in recounting how they make sense of their place, their time, in a transnational history, that is, a family of stories among three Tongan generations residing largely in Auckland New Zealand. The Dialogue, part two of this three act play, is four chapters which maps out the theoretical and ethnographic territory that actors and scenes border-cross to visit. By this, I mean that research participants are political actors subject to social factors which shape how their memories and ensuing meanings are selectively reproduced in certain contexts of retelling the past and its relevance to understanding the present. The Epilogue, part three of this three act play, is the curtain call for the closing chapter. It presents an ending in which a new 'identity' entry made by the youngest Tongan generation creates possibilities for social change not yet experienced by prior generations residing in Auckland New Zealand. This thesis is woven into an overarching argument. Here, three generations of my matrilateral and patrilateral Tongan family residing in Auckland New Zealand intersect through two modes of memory and meaning. First, family reconstruct collective memories of 'identity' and 'culture' to make sense of how their ancestral origin, their historical past, is meaningful in their transnational lives and lifestyles. Second, inter-generational change among Tongan family residing in Auckland New Zealand is a social-political product of the transnational condition experienced by ethnic-cultural groups categorised as 'minorities' in the developed world.

L'etude des archives maristes fait apparaitre l'emergence d'une minorite a laquelle le catholicisme fournit les elements de sa reconnaissance religieuse, culturelle, sociale et politique. C'est l'histoire de cette minorite et de son evolution dans un contexte impregne par le protestantisme qu'evoquent les ecrits maristes. La perspective historique qui decoule de l'implantation de la mission mariste constitue la trame chronologique de ce travail. La dimension historiographique se superpose a la dimension chronologique et permet de definir comment les maristes ont percu les evenements suscites par leur presence et ceux dont ils etaient les simples temoins. Du point de vue chronologique, et hormis la premiere partie qui s'attache a presenter l'etat de la societe tongienne avant l'arrivee des maristes, cette etude concerne la periode comprise entre l'implantation de la mission catholique, mille huit cent quarante deux, et l'instauration du protectorat britannique sur tonga, mille neuf cent, qui condamna la mission a un retranchement de rigueur
The study of the marists's archives reveals the progressive emergence of a minority to whom catholicism gave its elements of religious, culturel, political and social identity. It is the history of this minority and its evolution into a protestant context that is cuoked through the marist writings. The historical out look which results from the settling of the marist mission and from the growth of the catholic community draws up the chronological frame of this works. The historiographical view added to the chronological study permit us to discover how the marists fathers perceived the events in which they took part and the ones that they witnessed. From the chronological aspect and of apart from the first chapter which draws a view of the tongan society before the arrival of the marists fathers, this study runs from eighteen. Forty-two when they settled in tonga to nineteen- hundred when the british protectorate was set up, which obliged the catholic mission to with draw from the main scene of events

Thignica, l'actuelle Ai͏̈n-Tounga est un site archéologique du nord-est dde la Tunisie. Il se trouvait dans l'Antiquité, sur la voie qui reliait Carthage à Theveste. C'était une ancienne agglomération imprégnée de culture punique. Cette étude essaie de retracer son histoire municipale; la ville passe de cité indigène (civitas) au statut de municipe à l'époque de Septime Sévère. Une découverte récente atteste qu'elle était dirigée à l'époque punique par des suffetes. L'étude essaie d'expliquer et d'interpréter l'expression qui mentionne les "deux parties de la ville" : "utraque pars civitatis thignicensis". Ensuite la thèse aborde l'étude des différents monuments de la ville, et ce à la lumière des nouvelles découvertes épigraphiques : mises au jour à l'occasion de fouilles pratiquées récemment. Une description détaillée (concernant ces monuments) accompagnée d'une analyse architecturale et de plans inédits, sont livrés ici au monde scientifique avec des essais de datation et d'interprétation
Thignica, actually Ain-Tounga, is an archeological site located in the north-west of Tunisia. In the Antiquity, we could find it on the way that connected Carthage to Theveste. It used to be an old Numid agglomeration marqued deeply with punic culture. This study tries to tell us about its local history. The city moves from native city (civitas) to the statute of "municipum" on the period of Septime Severe. A recent dicovery proves that it was led during the punic era by suffetes. The study tries to explain and interpret the expression that mentioned "the two sides of the town" : 'utraque pars civitatis thignicensis". The the thesis attempts to study the different monuments ofthe town through recent epigraphical discoveries, realised during excavations practiced on the site. A detailed description concerning these monuments is accompagned with architectural analysis and the unknown plans, all this isaddesses to the scientific community, with essays of datation and interpretation

During the middle of the nineteenth century, vast numbers of Chinese immigrants arrived on the west coast of the United States. Here, they sought a better life for themselves and their families back home. The new arrivals often became targets of violence and discrimination as anti-Chinese sentiment grew in the country. Chinese immigrants protected and provided for themselves by creating a variety of organizations in their communities. One such organization became known as the tong. Many groups organized themselves around family names, regional background, or employment, but tongs accepted anyone who wanted to join. The promise of physical protection, economic gain, and acceptance in a community incentivized many Chinese men to join tongs. Tongs provided a space in which Chinese men could reclaim masculinity and practice traditional gender roles. Faced with discrimination, physical abuse, marginalization, and governmental neglect, tongs filled the power vacuum in Chinese communities. Tongs became powerful leaders within Chinatowns across the West. Beginning in the 1880s, tongs clashed with one another in events known as tong wars. By 1930, the era of tong wars came to an end. Once the powerhouse of the Chinese community, tong influence declined as Chinese residents successfully gained recognition, and fought back against racism and legislative discrimination. During the twentieth century, tongs transitioned from groups focused on economic gain (often through vice) and physical protection of its members to a fraternal order within Chinatown. Examination of tongs, tong wars, and the reasons for their decline creates greater understanding of Chinese communities and a broader understanding of how immigrant communities respond to discrimination within communities, and denied governmental protection and assistance.

Using poststructuralist notions of `texts', `textuality ', `discourse', `subjectivity' and `knowledge, this study explores the kinds of meaning links and the location of these links as made by a group of 14-16 year olds Tongan students when they read a range of literary and informative texts (poems, short stories, advertisements, cartoon). To construct `reading vignettes' of the students as to the discursive constructedness of their meaning links, I adopted a variety of methods: gaining information from school documents, students/teachers open-response questionnaires, and on-line and ad hoc reading tasks. The data from these sources suggests the need to explore alternative ways of looking at reading practices and the nature of response in Tongan classrooms. I did this using a poststructuralist, pedagogical framework of scaffolding and problematising. This entailed soliciting the cooperation of a co-teacher to demonstrate various ways of poststructuralist scaffolding during reading. A select group of students were chosen to be engaged in these scaffolding sessions. The study found that meaning links are not only fluid, but paradoxical in nature and that such links are triggered by textual ideas that are of relevance and interest to the reader. Moreover, such links are located variously, either inscribed in texts or constituted from discoursal discursive practices framing response. Personal links are particular to how each has been historically constituted as a reader and vary according to texts, gender, biographical backgrounds, and even in rereadings of the same texts. Most are rooted in alignments to do with minority issues (gender, race), interests, and beliefs. However, at a broader, discoursal level, these meaning links share a commonality in the location of their sources, that of clearly defined Tongan notions of family solidarity, religion and hierarchical social roles. Both the readers' personal and socio-cultural meanings therefore constitute and are constitutive of their interpretation and both impact upon each other. Texts are constructed with a set of assumed prior knowledge for readers. The study found that if a text's set of knowledge is not in the readers' knowledge repertoire, the reader takes recourse to other meanings to fill in sutures in the texts other than the dominant reading. Despite being scaffolded on ways to problematise textual constructions and ideology, some unwittingly fell prey to textual ideology because of a limited repertoire of other knowledge links to interpret texts alternatively or an inability to perceive textual construction. Some however, knowingly chose to align with textual ideology when it concurs with theirs, whilst those who read against a text's preferred reading, gave a range of readings rooted in alignments constituted by personal, socio-cultural and political ideologies. Such findings imply that if the text's assumed knowledge is not shared by the reader, a poststructuralist reading approach enables the reader to utilise various strategies and knowledge links either to appropriate such knowledge, transform, or resist it. This is potentially useful in Tongan classrooms and particularly with those raised in a culture of hierarchy and textually deferential readings. The findings in general suggests that a poststructuralist reading approach allows students to identify and bring to the fore, often subjugated knowledges; explore and negotiate a range of meaning possibilities; and exercise meaning choices whilst critically cognisant of the range of knowledges at stake. In the process of this negotiation, they refine and develop wide-ranging ideas. The findings have important implications for a poststructuralist, bilingual framework to reading pedagogy and assessment in Tonga either for studies in English, the vernacular, or any other subject area, particularly in terms of giving voices to, and carving out spaces for those whose meanings tend to be marginalised in language classrooms.

During the second century BCE the Roman norms regarding female clothing changed. From being a garment worn by both men and women, the toga hereafter came to be a symbol for female indecency. The following study aims to understand why the toga came to symbolize this and does that by analyzing and discussing both ancient and modern sources. The study have been thematically divided, with chapters discussing different parts of the Roman society which all give some insight as to why the toga came to represent female indecency. A chapter discussing the ancient Roman female and male norms regarding clothes and status is followed up by a chapter analyzing how the ancient sources depicts situations in which women wear the toga. Lastly, chapters discussing the Roman view on women in prostitution and adulteresses, other situations in which women wore the toga and whether or not the female toga was an actual garment or a epithet will be included as well.  The discussion and analysis have all come to the following conclusion: the toga was used as a way for the Roman society to make the adulteress or the woman in prostitution less feminine. By associating a certain (female) behavior with a masculine garment, in a society obsessed with femininity and masculinity, the faulty behavior could be punished. Adulteresses and women in prostitution did not abide by what the ideal sexual behavior was for women, and therefore those women would not be considered feminine. Further studies are required to be able to distinguish whether this was limited to the Roman capital or if the toga as a symbol for female indecency could be found elsewhere in the empire.

Ce travail a pour objet de montrer l'originalité du témoignage de Patricia Ledyard, Américaine exilée volontaire dans le royaume de Tonga pendant cinquante et un ans. Ses ouvrages présentent une double nature entre récit autobiographique, inspiré par la conviction d'une expérience unique, et données anthropologiques authentiques. Les personnages et les décors îliens se mettent au service d'une écriture autobiographique sensible. L'aspect anthropologique s'appuie sur la diversité des connaissances de l'auteur relatives à une culture tongienne riche de traditions ancestrales, que ce soit la cérémonie du kava, la fabrication de tissu d'écorce ou une cosmogonie peuplée de dieux volages et d'esprits facétieux. L'Américaine dessine un portrait juste et détaillé des habitants de Tonga, exposant la richesse des échanges sociaux et l'omniprésence d'une hiérarchie stricte. Insistant sur l'originalité intrinsèque du peuple tongien et sa profonde humanité, elle défie les préjugés coloniaux. Témoin privilégié d'un espace au cœur du Pacifique, et symboliquement adoptée par les Tongiens, Patricia Ledyard propose le récit d'un voyage immobile dans un univers exotique apprivoisé. À la croisée des définitions, son œuvre s'inscrit dans une problématique complexe qui naît de son double statut d'insider et d'outsider dans sa constante interaction avec les Tongiens, et rejoint la réflexion des nouvelles littératures du Commonwealth. Reflet d'une existence qui trouve son équilibre à la frontière entre l'Ici et l'Ailleurs, son écriture se nourrit d'une acculturation en constant devenir et s'insère dans le mouvement revendicatif et créatif qui anime les nations du Pacifique
The aim of this study is to show the originality of the account Patricia Ledyard gives of the fifty-one years of voluntary exile she spent in the Kingdom of Tonga. Her books reveal their own double nature between autobiographical accounts, inspired by the conviction of a unique experience, and authentic anthropological data. Characters and island-based settings serve a sensitive autobiographical writing. The anthropological value of Patricia Ledyard's work springs from the diversity of her knowledge of a Tongan culture woven with ancient traditions, be it the kava ceremony, the bark-cloth making or a cosmogony teeming with flighty gods and mischievous spirits. The American writer draws a detailed and accurate portrait of the inhabitants of Tonga, and shows the abundance of social exchanges and the omnipresence of a strict hierarchy. Insisting on the intrinsinc originality of the Tongan people and on its profound humanity, she challenges colonial prejudices. The priviledged witness of an area in the heart of the Pacific, symbolically adopted by the Tongan people, Patricia Ledyard offers the tale of a motionless voyage in a tamed yet exotic universe. Avoiding set definitions, her work deals with the complex issue of her double status as both insider and outsider in her constant interactions with the Tongans, a key characteristic of most Commonwealth literature. Reflecting a life that achieves an equilibrium on the frontier between here and there, her writing feeds on a constantly evolving acculturation and finds its place within the creative protest movement that stirs the nations of the Pacific

This dissertation constitutes a detailed investigation of the history of the Lok Sin Tong Free School. It discusses how benevolent societies expanded their service scope in Hong Kong, as well as how the reforms in the education system and teaching curriculum of mainland China affected those in Hong Kong in the 1930s. Lok Sin Tong, one of the most remarkable charitable organizations in pre-war Hong Kong, formally expanded into the education field in 1929 with the establishment of the Lok Sin Tong Free School. The School was located at 32 Dai Tit Street, and its aim was to provide free education to children from Kowloon City who had formerly been deprived of schooling. The School began accepting male applicants in 1930. The first principal was Tam Kit-Sang, and the second was Wong Bun-Po. The School offered primary education and a four-year curriculum focusing on Chinese education. By 1938, when a new campus was established, the School’s number of students exceeded 300. However, soon after the outbreak of the Pacific War and Japanese occupation of Hong Kong in December 1941, the School was forced to close its doors. This dissertation comprises six chapters. The first defines the term “free school” and reviews the history of research on the Lok Sin Tong Free School. The second chapter outlines the historical development of Kowloon City and the Kowloon Walled City prior to 1941, and discusses how the local Kowloon City culture was key to the reestablishment of Lok Sin Tong’s services in the late 1920s following a suspension of services early in the century. The third chapter traces the origins and narrates the development of Lok Sin Tong from 1880 to 1941, with an emphasis on the improvement in its services under the leadership of Tam Kit-Sang and Chan Cho-Chak. The fourth chapter investigates the Lok Sin Tong Free School between 1929 and 1941, with special attention paid to its size, the quality of its teachers, its administration, curriculum and pedagogy, and student performance. An evaluation of the School’s overall effectiveness on the basis of these criteria follows. The fifth chapter presents a comparative study of the teaching and learning activities of the Lok Sin Tong Free School and those of the (1) Long Jin Free School and (2) Tung Sin Tong Free School. This comparison reveals the transformation of and changes in Chinese education in Hong Kong. The last chapter concludes the dissertation with a discussion of the interactions among free schools, benevolent societies, and the local community and culture in Hong Kong.
published_or_final_version
Chinese Historical Studies
Master
Master of Arts

Among the British evangelicals of her day, Charlotte Elizabeth Browne Phelan Tonna was one of the most popular. She was an Anglican Evangelical Progressive who through her works of fiction, poetry, tracts, travel accounts, and essays dealing with theology, politics and social criticism convinced fellow evangelicals to get actively involved in the issues that concerned her.

The great drama of China has been the repeated attempts to bring under single control and preserve the unity of its vast territories, so varied ethnically, socially, and geographically. Han Chinese confidence in the integrity of their own identity has been lastingly unsettled by long periods of fragmentation into regional states, and even in times of political unity the heart-searching has continued: what went wrong? What lessons could be learned for the future? The Southern and Northern Dynasties’ era (317-589 AD) was the longest period of political fragmentation in the imperial era. Its political and social confusion gave rise to differences in later accounts of it. In the eleventh century, scholar-officials intensively debated the issue of imperial rule during this period. At stake was the integrity of the Han Chinese state. On one side were historians who accorded legitimacy to the barbarian dynasties of the north; on the other were those who favoured the southern Han Chinese-ruled dynasties. By the time Song’s power base transferred south in 1127, a strong sense of a Han Chinese identity had developed and pro-Southern opinion predominated. This study approaches the Southern and Northern Dynasties’s era indirectly. It examines it through the most prominent work of eleventh-century historiography, the keystone written history of early imperial China, Sima Guang’s 司馬光 Zi zhi tong jian 資治通鑑 – the main focus of this study. That text has played a central role in shaping later understanding of imperial China’s political traditions and, as a corollary, has contributed to the formation of a Han Chinese self-identity. Yet Sima Guang’s representation of China’s past, though well-researched and written, was inevitably coloured by personal political and social experiences, and by his current commitments – by spin, in fact. This study will argue that at the heart of Sima Guang’s representation of the Southern and Northern Dynasties was a concern for the political survival of the eleventh-century state under which he served. He needed to understand and explicate the political and moral lessons of the earlier period in order to present an imperial vision that would avoid its frailties. This study therefore investigates and demonstrates the previously unexplored extent to which contemporary political concerns informed Sima Guang’s account. By developing a reading of Zi zhi tong jian as an ideological and textual construct, and more than just a simple account of the past, this study affords insights into the composition of historical writing in imperial China, as well as the complexities of the political environment that spawned it. It shows that works of historiography like Zi zhi tong jian served a more nuanced function than later scholarship suggests, and it brings into focus important questions of historical and literary authority.

This thesis explores the different patterns of history presented in the fiction of the three major contemporary Chinese avant-garde writers Su Tong, Yu Hua, and Ge Fei as well as their respective views of history. Based on detailed case studies of the three writers, the thesis examines the complicated and intertwined relationships of contemporary Chinese avant-garde fiction with previous Chinese traditions—Confucian, the May Fourth, and Communist—and with foreign influences. It also assesses the overall literary achievement of Chinese avant-garde fiction, its position in the history of modern Chinese literature, and its impact on the Chinese writers of later generations. Unlike most previous research on this subject, which overemphasizes the "alien" nature of Chinese avant-garde fiction or its discontinuity with Chinese tradition, this thesis aims at a more balanced investigation. Not only is the "newness" of Chinese avant-garde fiction deeply explored, its "Chineseness" or its profound continuity with Chinese literary and cultural conventions is also carefully examined. By comparison, the thesis attaches more importance to the "Chineseness" of Chinese avant-garde fiction. My analysis demonstrates that, while Su Tong aims at the total subversion of the Communist interpretation of the Chinese revolution and history, while Yu Hua attemptsto transcend the Maoist materialistic view of history through reincorporating subjectivity into historical interpretation, Ge Fei totally rejects the conceptualization of history and the underlying rationalistic assumption of human experience as a perceptible and understandable unity.

Este trabajo estudia los cambios de las prácticas espaciales que se han llevado a cabo durante su larga existencia histórica de la asociación china de miembros de habla hakka llamada la Sociedad Tong Sing con el fin de arrojar luz sobre su metamorfosis sociocultural e histórica. Existen valiosas investigaciones históricas sobre el tema de la inmigración china al Perú y los templos y sociedades de la colonia china en el Perú. Por otro lado muchos trabajos antropológicos dialogan acerca del tema del espacio, la memoria y la identidad asociadas con él. Es de esperar que una lectura antropológica del espacio de la Sociedad Tong Sing en su historia y contemporaneidad se daría con hallazgos inesperados.
This paper studies the changes of spatial practices that have taken place during its long historical existence of the Chinese association of Hakka-speaking members [One of the main subdivisions of the Chinese language spoken mainly in southern China by the Hakka people.] called the Tong Sing Society [In Mandarin Chinese it is pronounced as Tong Sheng which means to prosper together.] in order to shed light on its sociocultural and historical metamorphosis. There are valuable historical investigations on the subject of Chinese immigration to Peru and the temples and societies of the Chinese colony in Peru. On the other hand, many anthropological works dialogue about the theme of space, memory and identity associated with it. It is hoped that an anthropological reading of the space of the Tong Sing Society in its history and contemporaneity would occur with unexpected findings.
Tesis

Heritage conservation has become the hot issue since the well known public participated protection movement of Star Ferry Pier and Queen Pier. It made her to rethink her planning strategy related to heritage conservation issue. In 2007, the government announced the public participated heritage revitalization scheme. It allow public to participate into the revitalization program of the enlisted building heritage. In view of such change, this dissertation aimed to evaluate whether the revitalization scheme before and after 2007 is part of town planning strategy or just a compromise to the planning aspect. By the comparison of the revitalization projects of Wancahi Blue House Cluster, Tsim Sha Tsui Former Police Headquarter and Kom Tong Hall, the new town planning strategy could be better illustrated. Lastly, the paper would describe the British experience of building heritage regeneration. It set a good example for the Hong Kong Government in the improvement of town planning and heritage conservation issue.
published_or_final_version
Housing Management
Master
Master of Housing Management

Tese (livre-docencia) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Tese (livre-docencia) - Univer
Livre-Docente em Antropologia Social

This thesis addresses the question of the transformation of the Lapita Culture established on Tongatapu over the period 1000 BC to AD 500 into the highly stratified society described by European observers of the late 18th century and reflected in a rich body of oral traditions and a conspicuous grouping of beachrock slab-faced monuments at a capital centre on the lagoon at Mu’a. It does so in the light of discussions of the nature and origins of chiefdoms in Polynesia, particularly the proposition that they arose in the context of increases in populations in circumscribed environments subject to fluctuations in horticultural production, where horticultural surplus could be appropriated, accumulated, stored and judiciously redistributed. The evidence, old and new, for Lapita society is assessed to identify more precisely the nature of the developments to be examined. Three research objectives are defined to which field research by survey and excavation was directed. These are the course and chronology of the settlement of the inland areas and the concomitant growth of an essentially horticulturally-based economy; the nature of the settlement and habitation pattern represented by earthen house- and burial mounds of post-Lapita, aceramic times; and the origins and development of slab-built structures as a mark of high status. The settlement of the inland was accomplished in Late Lapita times, by the 5th century AD, already in a non-nucleated pattern reminiscent of that described by the early Europeans, and the economy was horticulturally based. Mound-building, at least for habitation, proved to be equally old, while comparisons of mound numbers (based on sample surveys) against population estimates (using a variety of sources) suggest that not everyone could be accommodated on them, implying some level of social differentiation in their use. Excavations at house mounds adjacent to one of the quarries where the slabs for high-status structures were obtained indicate that this activity also goes back to the 5th century AD. The further development of these early signs of social differentiation cannot be traced, until the sudden and spectacular appearance of the monument group at Heketa, an early traditional political centre. This is interpreted as representing the establishment of a supreme chieftainship (symbolised in the Tongan term Tu' z) out of a number of earlier competing chieftainships. Analysis of various parameters of slab-faced monuments gives insight into the nature and development of the ruling dynasty and associated lineages. There is the appearance of a significant overseas involvement (the so-called Tongan Maritime Empire), symbolised by the shift of capital centre to Mu'a on the lagoon and its equipping with harbour and wharf facilities. There is also evidence of internal tension between the leading lineages, archaeologically best reflected in the large isolated slab-faced monument at Kanokupolu in the far west of Tongatapu, which by the time of European arrival had become a political centre apart from and competitive with Mu'a. The results of the research point to the possibility of bridging the gap between the first indications of social differentiation in the 5th century AD on the archaeological evidence and the appearance of supreme chieftainship at Heketa in the 12th century by genealogical reckoning through investigations in the Toloa area of southeastern Tongatapu, where the traditions locate the first, shadowy political centre.

This thesis examines Tongan traditional history, tala-e-fonua, a vernacular ecology-centred historico-cultural concept, handed down through generations by word of mouth. As a Tongan Weltanschauung, tala-e-fonua can be regarded as an indigenous account of the land and its people, a symbolised human landscape. In this anthropo-ecological context, I examine the continuity of the social and the natural, and how the dialectic between structure and event are orally transmitted through culture and history. The first part introduces the issues by examining the formal characteristics of tala-e-fonua and its place in scholarship; moreover, it focuses on the dynamic of permanence and change, considering how convention is risked in action through which order is restored in the event. These issues are put in context in chapter one, where the formally complementary and opposed connections between myths and history are examined in synchronic and diachronic terms within a social context. The early traditional-mythological history, part two, delves into the issue of origin, dealing with the mythical past historically. In chapter two, the Tongan cosmogony and cosmology are explicated in terms of the Tongan creation myth, ta la tu pu ’a , where the local and regional origin of the concept is further traced in terms of the enforced divine power transference amongst the three principal deities. Furthermore, it addresses how hierarchy was risked within the interplay of religion and politics, and the way it was developed in Tonga in terms of the transformation of two regional cultures, Pulotu and Langi, over Maama or Lolofonua. The middle traditional-theological history, in part three, examines the political hegemony of the Tangaloa line over the Havea Hikule’o and Maui Motu’a lineages, respectively representing Pulotu and Maama. Chapter three is thus concerned with internal strife within the Tangaloa house, which culminated in the rise of the first Tu’i Tonga, god and king, ’Aho’eitu, ’Eiki and Hau, who unified Tonga against Samoa and the rule of the Tu’i Manu’a. In part four, the later traditional-classical history is articulated in terms of the emergence of permanent social institutions of greater economic and political significance in Tongan society. The birth of the Tu’i Tonga empire, Pule9anga Hau 9o e Tu9i Tonga, linking centre and periphery through maritime activities, preceded by a period of local nation building, is examined in chapter four. Chapter five discusses imperial expansion beyond Tonga via conquest, which, through antagonism, was changed to conquest-alliance formation. With the period of alliance formation which followed, chapter six considers imperial decline in conjunction with the fall of sacred Tu’i Tonga antithesised by the respective rise of the new secular Hau, Tu’i Ha’atakalaua and Tu’i Kanokupolu, into political supremacy. Finally, part five draws implications from the thesis as a whole. Having socially articulated through poetry the literal and symbolic relationships between the three royal titles, Tu’i Tonga, Tu’i Ha’atakalaua and Tu’i Kanokupolu, in geographic terms, chapter seven focuses on the cultural and historical continuity of past and present. Recognising this philosophical character of human affairs, it is concluded that the exchange between structure and event manifests itself on the level of the dialectic between culture and history.

This study of traditional Tongan political history focuses on how Tongan genealogies and succession lists structure, and are structured by, cultural ideals and political processes. Their fluid nature as legitimizing charters of rank, authority and power is embraced in order to appreciate differing, and often contradictory, versions of Tongan history. The place of genealogies and succession lists in a Tongan construction of the past is explored and is incorporated in a history of not only individuals and events, but also of transformations of cultural processes, especially as they relate to Tongan notions of hereditary rank and chieftainship. The enduring and sacred nature of these notions is juxtaposed against the dynamics of status rivalry and the exercise of power. The record of both the enduring and dynamic forces, it is argued, is embedded in the genealogical traditions of Tonga. Consequently, the traditions are used as a focus point of the study: methodologically, in that they form a significant part of the source material, and stylistically, by providing a central structural theme to the thesis. The Prologue provides a geographical introduction to the Tongan archipelago, as well as Tonga’s relationship to the larger region of western Polynesia. Temporally, the study begins with the beginning of the Tongan universe and the divine chieftainship (Tu‘i Tonga) as expressed in the Tongan creation myth cycle (Chapter Two). Chapter Three chronicles the reigns of the early kau Tu ‘i Tonga and considers the successful challenge of their absolute authority by a ‘younger’ collateral lineage. This resulted in the creation of a bipartisan chieftainship of a sacred ruler (Tu‘i Tonga) and a secular ruler (Tu ‘i Ha‘atakalaua). The existence of early Tongan imperialism in western Polynesia is also investigated. Chapter Four explores the possibility of an extended period of exile for the Tu‘i Tonga in Samoa and the re-establishment of the title within Tonga. In addition, the successful challenge of the ruling secular title (Tu‘i Ha‘atakalaua) by a ‘younger’ collateral lineage, the establishment of the Tu ‘i Kanokupolu title as well as the proliferation of other chiefly titles which accompanied this challenge are considered. Internal rivalry between holders of the Tu ‘i Kanokupolu title and their ambitions to abolish the authority and status of the Tu‘i Tonga are dealt with in Chapter Five. Chapter Six focuses on the consolidation of secular rule, including the emergence of internal political struggles, after the denigration of the sacred ruler. Chapter Seven moves to a final consideration of the enduring nature of a sacred and hereditary Tongan chieftainship and its transformation rather than ultimate abolition.

This study presents an analysis of the interactions observed among the West Polynesia islands of Fiji, Tonga and Samoa, using concepts of regional systems and trade networks. The connections between these island groups in the period between the 1770s and the 1870s are examined in extensive detail. In particular, this analysis takes the theoretical framework of the world-systems approach of Chase-Dunn and Hall and applies a method involving networks of exchange to this region. These networks include the information network, the bulk products network, the political/ military network and the network of prestige valuables. Archival data show the operation and content of these networks and demonstrate that with the influx of European products in the early colonial period, there was an efflorescence of long-distance exchange in this region. This analysis of networks linking the island groups suggest that Fiji, Tonga and Samoa should be viewed as a regional unit instead of three distinct societies for many subjects of investigation.

This work examines some issues relating to specific social, political and ideological developments that have shaped the pre-contact history of Tonga especially the puzzling ideas that revolve around the co-existence of the three kingly lines that survived into the era of written record. There are competing versions of how each dynasty came about and what kinds of contribution they accomplished. I endeavour to go further than what current research has brought to light so far. In fact, current research on Tongan history is stagnant due to some great lack in research methodology whereby easy problems cannot be logically deciphered. I believe this is because present disciplinary guidelines limit the scope for attaining a deep understanding of things not to mention the failure of comparative method (comparing chronologies in neighbouring islands) to underpin the historical realities on offer. One of my main concerns in this study rests on how well the contact period reflects the reality of what we may refer to as Tongan tradition or what is really traditional about Tongan ways of life prior to the seventeenth century. This thesis is designed to use Tongan genealogy as a guide in attempting to make sense of what the European records can offer to our understanding of post-contact Tonga. Historical documentation in this context refers simply to post-contact recording of events, whereas traditional history, ordered by genealogy, gives us access to a more distant past. This work argues further that genealogy unravels an ever-presence of conflicting tendencies that existed even in times where Tongan society was perceived to enjoy long-term peace. This thesis is aimed at a complete rethinking of political transformations in ancient Tongan polity and how such transformations introduced new patterns of social, political and ideological realities that current scholars have not yet recognised. I also show how genealogy is useful in determining the course of Tongan political history, especially the major changes that took place a few centuries before contact with Europe came about in the early 17th century AD. In Chapter one, I introduce an alternative theory about the political history of Tonga since the inception of the TK dynasty1. I also delineate how genealogy reflects major changes in all aspects of life in both pre- contact and post-contact Tonga. In the light of this better understanding of Tongan political history I employ Antonio Gramci’s dialectic to harness and clarify matters relating to social processes in the past that have remained unexplained up to now. I discuss here the hegemony of the Tu’i Tonga dynasty i.e. how it was achieved and maintained for over a thousand years from 450 AD until around 1500 AD when there was an unsuccessful counter-hegemony by the Tu’i Ha’atakalaua line. In 1550 shortly after the Tu’i Ha’atakalaua failure every commentator of Tongan society has overlooked another counter hegemony by the third dynasty. The Tu’i Kanokupolu hegemony will be critically discussed with reference to a further counterhegemony by the Tu’i Tonga by which strategy the old dynasty managed to survive a bit longer. Chapter 2 then, offers a critique of old notions about Tongan society in works written mostly by the socalled Polynesianist revisionists who have constantly revisited Tongan history for the past two decades. I also show why Tongan traditionalists and scholars alike could not understand what had been happening in Tonga’s past. This work focuses on the creation of the third dynasty in Tonga around 1550 AD. There are a number of issues relating to this event that have not been discussed by any commentator of Tongan society so far. These include the indirect but significant importation of a quasi-Samoan matai system that eventually formed the basis of Tongan polity encountered by European explorers starting from Souten and Le Maire in 1616 during the reign of the third Tu’i Kanokupolu (Mataeletu’apiko), when the matai system was locally practised in the narrow confines of Hihifo2. It had gained momentum at the time of Captain Cook’s last visit in 1777. The system grew stronger and spread to all corners of the Tongan archipelago within the duration of only two centuries. It is the growth of this system that this study determines to underpin, as it will provide a more lucid explanation for a number of important puzzles that still confuse contemporary historians. First, the reason why and how the Tu’i Kanokupolu came into existence, the odd nature of Tu’i Kanokupolu political practices, and the secrets behind the mass production of titles as family and extended family gifts plus how these gifts determined the outcome of social, political, and religious activities that all three dynasties engaged in, in their tensely unavoidable coexistence especially in the eighteenth century. Chapter 3 - offers a general discussion of Ama’s possible schemes and plots. I argue in this part that Ama was determined to recapture and rule Safata. In Samoa I identify a connection between a political struggle (civil war) that took place in Upolu around 1500 – 1520 AD with the creation of the Tu’i Kanokupolu in Tonga about 1550 AD. This war is discussed here for two reasons. First, it was an attempt by Samoan high chiefs to create a centralised in Upolu state to be headed by a Samoan monarch for the first time in their history. Second, the end result of this war affected Tonga more than Samoa since the vanquished Ama fled from his district Safata to Tonga. This chapter concentrates on discussing the major players in the said war. Chapter 4 – This part discusses Samoan politics at the time of Ama’s exile. I also unfold here the structure of Samoan polity by discussing the matai system and how it generates political, social and religious responsibilities among Samoan lives in general. This chapter discusses significant principles of Samoan social and political organisation such as matai (title system), tafa’i (royal protector), faleupolu (political advisors), ‘aiga (extended family), sa (family – royal lines), ali’i-pa’ia (sacred chief/district monarch), ali’i (high chief), tulafale-ali’i (minor chief), and tulafale (chief’s attendant). These organisations will be compared with the Tu’i Kanokupolu political system so that the resemblance is not confused with the Tu’i Tonga and Tu’i Ha’atakalaua systems. Chapter 5 - discusses with critical analyses the real characters of the Tu’i Kanokupolu political establishment. Such discussion includes TK status, the conception of ‘ulutolu (chief’s protector), hingoa – fakanofo (title system), falekanokupolu (political advisors), kainga (extended family), ha’a (titled chiefs related to an original royal line), ‘eiki lahi (paramount chief), eiki (high chief), ‘eiki si’i (minor chief), matapule (chief’s attendant). I argue in this part, that the TK political organisation is essentially structured in Samoan fashion both in theory and in practice and I will show the basic difference between this system and the quintessential Tu’i Tonga organisational principles described in the next chapter. Chapter 6 – This chapter depicts the basic structure of the Tu’i Tonga political organisation and how it countered the powerful hegemony of the TK expansion in the 17th and 18th centuries when there was an internal struggle for political supremacy among the three ruling dynasties. I discuss here counter hegemony by the Tu’i Tonga, which resulted in the creation of several new statuses such as the Tu’i Tonga fefine (female Tu’i Tonga), tamaha (sacred being – female), falefisi (sacred house of Fiji). This chapter also highlights the collision between the old political system and the new and also shows how the new system paved its way to an undisputed status in the mid 19th century after the last conflict of 1852. I discuss the new Tu’i Kanokupolu ha’a system and the kind of impact it propagated in the dominions of Tu’i Tonga and Tu’i Ha’atakalaua. Chapter 7 – My main concern in this chapter rests on a case where a highborn female Tupou moheofo successfully usurped the Tu’i Kanokupolu title and became the first female titleholder in this dynasty. She was very ambitious and pried into politics on a number of occasions when she made attempts to revolutionise the norm of Tongan tradition such as her well known move to dethrone her husband Tu’i Tonga Pau in favour of their son Fuanunuiava and also her desperate instigation to abolish the office of the TK in the 1770s. Chapter 8 – Discusses how TT Fuanunuiava aspired to obtain political authority and his strange ambition to be named Tu’i Kanokupolu after the death of TK Mumui in 1798. Why should a Tu’i Tonga vie to be named TK will be discussed here in great detail. Chapter 9 - Conclusion – general summing up of debates and arguments.

Ma'afu, born in Tonga about 1826, was a son of Aleamotu'a, Tu'i Kanokupolu and a cousin of Tupou I, king of Tonga. When aged about 21, he came to live in Fiji and within fifteen years established a power base to rival that of any indigenous chief. In 1865, a Wesleyan missionary visiting the island of Vanuabalavu paid a call on Ma'afu at his home in Lomaloma.

碩士
銘傳大學
應用中國文學系碩士班
99
The relationship between Chinese literature and history in the traditional academic are related. The classification about jing,shi,zi,ji starts from “sui dynasty of book,jing,shi,zi,ji ”. The clear demarcation line between Chinese literature and history was not confirmed until “qing dynasty of sikuquanshu”. All because the start of ging dynasty, the clarification between Chinese literature and history never suspend, so Zhang Xue Cheng’s “Relation between literature and history” at middle period of qing dynasty is an unique sort of academic thought. He clarifies the meaning of classics clearly,then detaches the traditional concept of literature and history from the category of classics, besides addes the essence of historic opinion,let them have their own spirit truely. On Zhang Xue Cheng’s literature theory, subvertes the opinion of literature at”zhao ming article selection”. He has his own thought mode about literature classification and evolution. Although the blind spot exists, not affects his contribution on academic. He also advances the status of literature on traditional academic, history’s either. Due to his personality, research on history is more than literature. His historic thought surpasses others and has its continuity. On thesis, classify the theory of literature and history, besides I will through the view point of classics to discuss how Zhang Xue Cheng think the literature and history could reach the academic goal – “Jin Shi Zhi Yong”. Particularly on Zhang’s historic system, dividing tradional scriptures and analyzing how Zhang Xue Cheng combine and sort literature and history is the most important goal to reach.

Thesis (Ph. D.)--Florida State University, 2006.
Advisor: Nancy H. Marcus, Florida State University, College of Arts and Sciences, Dept. of Oceanography. Title and description from dissertation home page (viewed Jan. 24, 2007). Document formatted into pages; contains x, 96 pages. Includes bibliographical references.

Since Deng Xiaoping's liberalization of art and literature in 1977, literature in the People’s Republic of China has shown rapid development. While there are indisputably many sides to the "new" fiction of the Post-Mao era (1977 to present), the substance of the change can be summarized by saying that such works reflect an overall "return of the individual" to modern Chinese fiction, in terms of characterization, authorial style, and personal vision. This thesis examines the return of the individual from the specific angle of marginalized character and motif, since they are frequently used by contemporary writers to express an individual and often subversive perspective in fiction. The contemporary writers Han Shaogong and Su Tong both make use of marginalized character types and marginalized motifs in some of their key works. In the four texts presented here, "Ba, ba, ba" and "Three Women" by Han Shaogong, and "1934Escapes" and Rice by Su Tong, marginalized character and motif are used to explore and articulate authorial vision of history and identity in China. Each author defines their marginalized characters differently, yet there are basic similarities. Central characters in the four works are characterized by their social marginalization; all refer to aspects of human nature in general, and to the "Chinese nature" or cultural character in particular. Similarly, marginalized motif in each work underscores an alternative viewpoint. Regional discourse, myth, superstition, fallible narrators, and images of ostracism and alienation posit a challenge to the dominant ideologies and literary conventions of the last forty years of mainland Chinese literature. This analysis of the techniques of characterization, narration and imagery, illustrate show marginalized character and motif are defined in each work and how they are used to underscore theme and meaning. Despite the continued obsession with China, both authors manage to convey their emphasis on history and identity with a covert cultural exploration. Ultimately, their work is ordered around aspects of human response and the human condition. They are not seeking to provide answers to the question of whether China, but rather to explore the individual's place in history in human terms.

碩士
國立臺灣大學
社會學研究所
100
This thesis investigate how and why the leading semantics about same-sex desire change from that of behavior or action to that of identification. Taking the approach of conceptual history (Begriffsgeschichte), I attempt to overcome three blind spots of existing gay history. The first blind spot is to set the abolishing of martial law as the beginning of gay historiography, thus reducing gay history to a history of gay movement, which focused on the overturning of stigma and the struggling of civil rights. The second has to do with overlooking the nuance meaning differences between semantics of same-sex desire, e.g. tong-zhi, ku-er and guai-tai, as well as the asymmetrical relationships between them. The third is to observe same-sex desire only via a single perspective, e.g. that of law or psychiatry. Firstly, I construct the semantic field of same-sex desire, to observe the relationships of different semantics and the related history. I distinguish processes of different temporalities to grasp historical changes of different speeds. I discover that, in terms of using frequency and ways of usage, the leading semantics of same-sex desire has gradually shifted from semantics of behavior or action to that of identity which was produced by European discourses of sex, through and after the “epoch of transformation” (1895-1925), and to that of identification after mid-1970s. Secondly, after describing the long-term structural transformation, I focus on two processes of shorter time-range. The first process is the historical moment at which the term “homosexuality” was translated into Chinese, and the period until 1990s in post-WWII Taiwan. In this interval, various individualities that could be articulated to "homosexuality" (tong-xing-lian) were produced and gradually stabilized out of the mutual observations between the manoeuvres of regulating the social (e.g. police, mental hygiene, psychiatry, counseling, urology, etc.) and the "homosexual" individuals. Besides, these individualities were psychologized, i.e. attributed to the psyche according to psychological perspectives. Although the both sides of the distinction heterosexuality/homosexuality gained later the possibilities of articulation and development, the semantics tong-xing-liang and bo-li-quan ("queer circle") tended to be closed in the temporal dimension due to the social panic rendered by by ai-si disease (AIDS). This closure hindered both terms to become dominating concept of gay movement (Tong-zhi yun-dong). The second process unfolded from 1970s to 1990s, in which the semantics tong-zhi, ku-er, guai-tai emerged. Here, I trace the reception of the semantics tong-zhi in the political and literary fields, and clarify the context in which ku-er and guai-tai emerged. I focus on the relationships between these semantics, and the class conditions for self-identifing with them. I argue that the time dimension of the semantics tong-zhi was more open than tong-xing-lian, and there are more actions that can be articulated with tong-zhi. Moreover, the semantics tong-zhi had a higher probability of self-reproduction than that of tong-xing-lian. It thus became possible to formulate a structural change of gender and sexuality with the term tong-zhi, as to mobilize a "tong-zhi movement". In consequence of the usage of semantics tong-zhi in social movement, the making of tong-xing-lian was attributed to the social rather than the psychological. Although the semantics ku-er and guai-tai did not perform as good as tong-zhi in regard to mobilization, they produced effective reflections on the latter. These three processes of different temporalities investigated, I then propose three synthetical conclusions. Firstly, we must take the "contemporaneity of the non-contemporaneous" (Gleichzeitigkeit des Ungleichzeitigen) into account. The realization of same-sex desire took a different form, i.e. "double life," before the emergence of semantics tong-zhi in 1990s. Secondly, the on-going self-reproduction of "sex minorities" propelled the complexity of the semantics tong-zhi. This would probably increase both the difficulties to self-identify with tong-zhi (for the individual) and to take political action in the name tong-zhi (for the collective). Thirdly, the concept(s) of sexualities were tightly tangled with histories. A long-term second-order observation could increase the probability to achieve concept(s) of sexualities with greater degree of freedom.

碩士
國立中央大學
歷史研究所
97
The purpose of the study is to investigate the historical effects on the political, social and economic shifts in the foot of southern taiwanese moutains. Such a case defined et examplified by Bankimshing in Ping-Tong will show how the different aspects would reflect the structural changes in the reconstruction of Bankimshing via a case study in the area V. Qianlong 55 (1790), the Qing government consented that the establishment of indigenous guards (Tun Fun) proposed by Fu Kang''an could be served as a strategy of control in Formosa. From the late Kangxi to Xianfeng, the increase of population of Pepo-knabe is due to the governmental politics : since then, the Pepo-Knabe people moved to the Central Mount and were established in some new villages. However, the multiple demarcations of Bankimshing by Qing government overlaped the original area. This territorial planification have maked this place not only the old and the new sub-region, but also created a multi-ethnic relations with complex situations. Moreover, in 1861 Dominican Catholic missionary preached here and set the " mission village " patterns which gathered all levels of life From the land, marriage and life members rather than members of residents to self-running lifestyle. Bankimshing began gradually tob be formed via the pattern of the six corner in order to center a large banyan tree in the Shonai as the difference between Catholics and non-Catholics of the space pattern. After the 20th century, Bankimshing has opened a wide range of development. The increase of population, the construction of modern transport and industry innovation promote the public space and to the diversity of public events. these changes reflected specific social transformation of the moutain foot social pattern. Through text, media, academy and local government, all of them co-operated with the residents of Bankimshing and joined the efforts of the past to diminish the phenomenon of ethnic classification with the emergence of " Bankimshing awareness." We adopt the histore des structures to select the second entry of the Catholic Church in 1861 as the beginning of the study period until the end of the war, which can be either a provident for the auxiliary disciplines of geography, through a variety of historical, literary collation, analysis and field survey to examine the social changes and discuss the Pingtung Plain area of the overall development of the moutain foot. We concluded the following three points: first of all, through literary research and toponymical assistance,we described the formation of ethnic relations and the development of settlements of Bankimshing as the "indigenous ethnic groups were forced to move Pingpu" in theory. We put forward appropriate amendments: Bankimshing is further explored on the structure of village residents in the seventeenth century mainly by the demand Dafang Pingpu aboriginal language areas, as well as the Han Chinese ethnic groups and by the composition of the Paiwan. Secondly, we tried to dinstinguish the regional linguistic basis : Fujian pioneer of Chinese language, Guangdong Hakka native language and other languages as well as the crowd Chaoshan. Guangdong Chaozhou in particular for their immigrants are often ignored by academy. However, in the traditional East Asian trade network, Chaozhou language occupies an important position in the crowd but also the impact on Taiwan''s society. Therefore, in order to discuss the Han Chinese dialects as the classification of ethnic relations, we should move closer to the Pingtung Plain prevailing social conditions. Thirdly, this study made the observation of the regional cases, the foot of the community to clarify the type of transition from the border area to the modern state system of the historical process and to explore how to establish the rule of various colonial regime to control the border is considered the last of the region,diversification of the local community that the situation of social transition. Also we showed how the foot of the region differ from the groups of migrant by group identity or by the foot of the geo-community identity.

碩士
開南大學
觀光運輸學院碩士在職專班
106
The development of world heritage protection has paid more and more attention to the wholeness and sustainability, and it is no longer just focusing on single monuments. Republic of China has been affected by the international trends and has gradually attached importance to the protection of cultural assets. In addition to enforcing the Cultural Heritage Preservation Act, several amendments have also met the actual needs. Many areas have begun to promote the regeneration of historic districts. Da-Dao-Cheng has a rich historical background. However, because there are many monuments, a large scale urban renewal scheme is unlikely to be implemented. The government launched the URS projects and Old Building New Life Awards to promote the reuse of idle and old space in the district. The operator of Tong-An-Le Tea House is the descendant of Chen Yue-Ji Teacher House. He has a strong sense of cultural mission. The services, displays, and events organized in the Tong-An-Le Tea House allow the young generation the opportunity to understand the past and achieve self-identification of culture. It was the spirit of the Tea House that fostered the cohesion of Da-Dao-Cheng historic district. So this study employed Tong-An-Le Tea House as a research case. In the actual implementation of these wonderful ideas and practices, what difficulties are they facing and what kind of supporting measures are needed? To residents and tourists, what levels of effectiveness can the government and civilian forces achieve? The researcher wanted to conduct cross-references and assessments through literature reviews, observations, and interviews. Based on the research findings, the researcher came up with the conclusion that the government and the public, the old and new shopkeepers, the street profile and the atmosphere, had a lack of connectivity, resulting in fractures, and the URS projects and Old Building New Life Awards, despite being a good idea, failed to achieve the desired goal. Finally, the researcher put forward relevant suggestions: The government should actively communicate with the public, give proper support, strengthen connectivity, and pay attention to public safety. The operator of Tong-An-Le Tea House and residents should integrate into the traditional atmosphere, incorporate local cultural elements, and build consensus. They should not only preserve the street profile appearance, but also show the local characteristics and peculiarities to provide visitors with in-depth, high quality experience, and to develop the cultural tourism in the area.

碩士
國立臺北教育大學
台灣文化研究所
102
After the surrender of Japan and the retrocession of Taiwan upon the ending of World War II, Taiwanese people derived freedom from rigid religious restriction under the “Kominka Movement” which was a sort of naturalization and enforced for a decade during Japanese occupation. Religious activities began to revive vigorously among the population thereafter. Mazu belief, a traditional Chinese worship has become the core of Taiwanese popular religion. Count of believers were growing fast. Mazu temples have been spreading all over the places since then, including the famous “Baigang Chao-Tian-Gong”. It is a renowned historical structure which started to build more than 300 years ago during Qing Dynasty. The Temple comes to fame especially for its annual circular procession rituals and arts performance of “Din-Tao” (processional parade) activities carrying through profound history. Therefore to preserve heritage and keep in record seems to be an urgent necessity for us today. Lu-Shan-Tang originally was a woodcarving store established in 1949 by Wu, Chu-Jeh. Many master pieces of arts and crafts keeping in Chao-Tian-Gong are someway connected with Lu-Shan-Tang. Later in 1959, Lu-Shan-Tang initiated the founding of the “Shen-Tong-Tuan” (Holy Minors Troupe), the pioneer of such a religious performance team in Taiwan. “Shen-Tong-Tuan” usually is assigned to lead the procession parade for clearing the way for The Goddess, Maza. But Lu-Shan-Tang's “Shen-Tong” spiritually refers to the statue of the gods that is different from the meaning of “holy child” as familiar with layman today. In fact, The meaning of “Shen-Tong” has been transformed from a substantive to an adjective. Both “Tang” and “Tuan” coexisted during The 60s. The aims of this thesis is to explore the motivation for the founding of “Shen-Tong-Tuan” and the cause of getting attention by Baigang Chao-Tian-Gong through relevant literature and oral interviews. And try to illustrate this unique group through the transformation of the meaning of “Shen-Tong”. Taiwan government began to attach much importance to the concept of intangible cultural heritage in 2005, including sculptures, spruce-up Buddha statues, and culture of “Din-Tao” (processional parade) referred in this thesis. The annual procession rituals of Mazu carried out by Beigang Chao-Tian-Gong was designated as a national intangible cultural heritage in 2010 by Assets Bureau of the Ministry of Culture. “Shen-Tong-Tuan” (Holy Minors Troupe) has been featured in the activities as an important part of the programs during the procession which deserves to be preserved, maintained and recorded as well.

The research is an Afrocentric engagement that analyses selected songs by Tongai Moyo and Hosiah Chipanga in post-independence Zimbabwe. The study is informed by Afrocentricity, which provides the theoretical anchorage to the exposition and elucidation of the pursuit for independence, liberation and freedom of Zimbabweans in the post-independence era. The study analyses selected sungura songs composed and sung by Hosiah Chipanga and Tongai Moyo in post-2000 era. The study indicates that post-independence Zimbabwe of 2000 to 2010 reflects a decade of crisis. The exposition unfolds through a critical exegesis of selected songs by these sungura artists. The two sungura musicians are among the leading musical voices in Zimbabwe. The study is largely qualitative in nature and used interviews and questionnaires to solicit information from research participants. Respondents comprise musicians, music producers and academics in the Zimbabwe. The study stimulates more interest and research in sungura music as well as illuminating the significance of their messages to ongoing debates on the Zimbabwean crisis/crises thereby establishing the relationship between music and politics. This position is made against the backdrop of their commitment and courageous efforts by such protest musicians to comment on ‘big’ political and economic issues seriously affecting the performance of Zimbabwean economy. The study also establishes that cronyism, patronage and corruption have become major industries of the day in Africa. Through fighting for the voiceless masses, the study argues that Zimbabwe is faced by the crisis of governance and the nation has taken the medals of humiliating its own people. Pertaining to the leadership crisis in Zimbabwe, the study also shows that musicians who include Hosiah Chipanga and Tongai Moyo insinuate that the deep seated Zimbabwean challenges are a manifestation of a nation that is parentless. In their protest music, the artists reiterate that poverty, hunger, diseases and other forms of sufferings that the country encountered and continue to face are a sign of a country that is an orphan implying the dearth of people centred leadership. Additionally, findings from the study show that the land issue is one of the commonly identified factors that are ascribed to partial independence in Zimbabwe translating into crisis. The land question invited attention from Hosiah Chipanga as reflected in his post-2000 music where he suggests that Zimbabweans were to a larger extent betrayed by ZANU (PF) leadership.
Linguistics and Modern Languages
D. Phil. (Languages, Linguistics and Literature)

碩士
國立交通大學
客家文化學院客家社會與文化學程
105
Kansai Yuzhang Tong Lo family Private school, with architectural features, historical significance, is the connotation of Hakka cultural housing, in 2011 by Hsinchu County designated as historical buildings. This paper is conducted by qualitative research methods, through the "literature analysis" "participation in the observation method" and "depth of the interview" to study. To explore the Hakka history building - Lo family Private school activation, reuse process. This study tries to analyze the social capital of Kansai from the point of view of resource mobilization theory. How does Lo Shilong get the resources needed to contact the movement from the external environment and how to integrate the resources to promote Art activizes the town's social movement. The study of Kansai's social capital and the social movement of the resource mobilization theory to see the Kansai art town development association old house activation action; to Lo family land reclamation history to illustrate the history and architectural characteristics of the house as a social capital to activate the history The course of the building. Finally, the social capital and resource mobilization theory analysis Kansai art town development association how to use resources to activate Lo family Private school and extended to Chung Cheng Road Street, the concept of art town, to create a new live Kansai. This study and proposed the way and recommendations of the construction of historical buildings, as a reference for other historical building re-use. The study found that the inventory of Kansai natural landscape, historical buildings and monuments, these are the capital of Kansai, Lo family Private school after renovation, the main leader Lo Shilong is currently Hakka life experience model open to the public, including bed and breakfast, slow travel And Hakka rice food DIY activity mode for the operation of the old house activation, the use of the function of the network, but also for the collection of resources to the activation of Lo family Private school as a starting point, extending to the Chung Cheng Road, Activities, combined with other local cultural assets and other industries related to Kansai, to observe the local changes and influence.

朱寶盈.
"2006年8月"
論文(哲學碩士)--香港中文大學, 2006.
參考文獻(leaves 164-169).
"2006 nian 8 yue"
Abstracts in Chinese and English.
Zhu Baoying.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (leaves 164-169).
目錄 --- p.V
Chapter 第一章 --- 緒論 --- p.1
Chapter 第一節 --- 引言 --- p.1
Chapter 第二節 --- 《昭明太子集》 --- p.4
Chapter 第三節 --- 前人研究述評 --- p.5
Chapter 一、 --- 主要硏究觀點 --- p.5
Chapter 二、 --- 蕭統詩作硏究商榷 --- p.8
Chapter 第四節 --- 硏究目的及方向 --- p.12
Chapter 第二章 --- 蕭統詩作析論（一）：從意象論其典麗風格 --- p.14
Chapter 第一節 --- 引言 --- p.14
Chapter 第二節 --- 駢句的運用´ؤ´ؤ意象的突顯 --- p.15
Chapter 一、 --- 蕭詩駢句的應用情形 --- p.16
Chapter 1) --- 詩作的基本結構單位 --- p.16
Chapter 2) --- 屬對工整嚴密，具元嘉味道 --- p.17
Chapter 二、 --- 駢句與意象的突顯 --- p.23
Chapter 1) --- 相關理論 --- p.23
Chapter 2) --- 駢句在蕭統詩中的情形 --- p.25
Chapter 第三節 --- 蕭統詩基調的形成´ؤ´ؤ辭藻的修飾與意象的性質傾向 --- p.31
Chapter 一、 --- 意象的性質傾向 --- p.31
Chapter 1) --- 色彩華麗的意象 --- p.32
Chapter 2) --- 典正雍容的意象 --- p.35
Chapter 二、 --- 冷靜客觀的景物描寫 --- p.38
Chapter 第四節 --- 結語 --- p.42
Chapter 第三章 --- 蕭統詩作析論（二）：論蕭詩的典故運用 --- p.44
Chapter 第一節 --- 引言 --- p.44
Chapter 第二節 --- 用典的準則一一風格與內容的配合 --- p.45
Chapter 一、 --- 體式 --- p.46
Chapter 二、 --- 題材內容 --- p.47
Chapter 第三節 --- 典故的構成形式與詩歌密度的提升 --- p.51
Chapter 一、 --- 典故的構成形式 --- p.52
Chapter 1) --- 截取具代表性的詞語 --- p.55
Chapter 2) --- 壓縮原典句子 --- p.56
Chapter 3) --- 改變原典次序和結構 --- p.57
Chapter 二、 --- 用典方法對詩歌效果的影響 --- p.58
Chapter 第四節 --- 以典故達意的具體情形 --- p.62
Chapter 一、 --- 以典詠物 --- p.62
Chapter 二、 --- 以典詠人 --- p.67
Chapter 三、 --- 以典抒情 --- p.70
Chapter 第五節 --- 結語 --- p.73
Chapter 第四章 --- 蕭統詩與齊梁新變詩風之比較 --- p.75
Chapter 第一節 --- 引言 --- p.75
Chapter 第二節 --- 齊梁新變詩風 --- p.76
Chapter 一、 --- 齊梁文學的新變思潮 --- p.76
Chapter 二、 --- 「永明體」 --- p.79
Chapter 三、 --- 「宮體」 --- p.80
Chapter 第三節 --- 蕭統詩與「永明體」及「宮體」之比較 --- p.82
Chapter 一、 --- 體式 --- p.83
Chapter 二、 --- 題材 --- p.90
Chapter 1) --- 與「永明體」的比較 --- p.90
Chapter 2) --- 與「宮體」的比較 --- p.92
Chapter 3) --- 佛教眾會 --- p.97
Chapter 4) --- 小結 --- p.100
Chapter 三、 --- 聲律 --- p.101
Chapter 四、 --- 語言 --- p.108
Chapter 第四節 --- 結語 --- p.113
Chapter 第五章 --- 蕭統與梁朝詩壇 --- p.115
Chapter 第一節 --- 引言 --- p.115
Chapter 第二節 --- 蕭統與東宮文人 --- p.116
Chapter 一、 --- 東宮文人的主要成員簡介 --- p.116
Chapter 二、 --- 蕭統及東宮文人之關係 --- p.122
Chapter 第三節 --- 東宮文人的文學主張及創作傾向 --- p.126
Chapter 一、 --- 文學主張 --- p.127
Chapter 1) --- 劉孝綽 --- p.127
Chapter 2) --- 王筠 --- p.130
Chapter 二、 --- 創作傾向 --- p.132
Chapter 1) --- 劉孝綽 --- p.133
Chapter 2) --- 王筠 --- p.138
Chapter 3) --- 小結 --- p.141
Chapter 第四節 --- 蕭統與梁朝中期詩壇 --- p.145
Chapter 一、 --- 關於「蕭統文學集團」說 --- p.146
Chapter 二、 --- 關於「梁朝中期復古思潮」說 --- p.151
Chapter 第五節 --- 關於《文選》編纂者的爭議 --- p.157
Chapter 第六節 --- 結語 --- p.159
Chapter 第六章 --- 總結 --- p.161
主要參考書目 --- p.164
附錄一：劉孝綽短篇詩作中的入律句子 --- p.170
附錄二：王筠短篇詩作中的入律句子 --- p.175

碩士
國立成功大學
建築學系
105
The city center of historic areas is usually an early development area. In addition to the rich business, there also retains a high living function. And the area rich of the historic and cultural atmosphere so retain a lot of old buildings. Through the strong push of the people and the government, the old houses in Tainan formed a wave. But they’re also brought the tourism crowd. Business itself is not a bad thing. Business can make the original depressed area by sight to bring a new look, but if too much and bring dirty, noise and other issues affecting the ground, the operator how to face and Solving the problems becomes a big topic. From the bottom to top of the old house project and from top to bottom good old plan and other related programs, designed to preserve the history and culture. But in the government to promote the evolution of tourism, trying to commercial good side The revitalization of the place, but the lack of life to make the sight of the local residents have a negative impact. Should be built as a spindle to promote and save, from the local point of view, through the local organizations and businesses together for the local to create, and then condensed into the characteristics of the land.

碩士
國立成功大學
建築學系
104
Historic district texture, proportion and scale of the building is an important feature. On the other hand, lifestyle is a local symbol, these may not be evident in the city, but it is an important element in the composition of space, such as the lack of these elements may make the characteristics of the urban landscape damages, in practice it can be divided into landscape management and use management for discussion, includes control. Usage behavior related to the interaction between people, which would involve coordination, organizational and links between people, the study following main contents: 1. Deconstruction lane landscape control content, proposed building alterations Control Programmers. 2. Lane business generated by the problem of induction, Establish a local coordination method.

鄉土文學是台灣文學的重要文學傳統，其發展始於1930年代，於1960、70年代走進巔峰時期，並在1980年代一度趨於沉寂。直至近年台灣文壇出現一批以鄉土為創作為重心的新世代作家，鄉土書寫漸漸重新成為一股潮流，論者更相繼提出「新鄉土」或「後鄉土」等的概念，用以概括上世紀九十年代以後台灣鄉土文學發展的整體現象，鄉土文學遂再次成為一個重要的研究課題。本文嘗試以回溯台灣鄉土文學發展史的方式切入上述研究課題，並透過深入考察三個新世代代表作家──袁哲生、童偉格、甘耀明──的鄉土寫作，藉以探究台灣鄉土文學從「鄉土」過度「新／後鄉土」的變異情況。
本文共分五章。第一章緒論，說明本文的研究動機、範圍、方法和前人研究綜述，並概述台灣鄉土文學的發展狀況，勾勒重要概念，作為後文討論「新／後鄉土」的參照。第二章探討袁哲生如何結合抒情傳統，背離台灣鄉土文學的批判與憂患傳統。第三章探討童偉格如何打破城鄉二元對立格局，揭露台灣當代的城鄉處境；第四章配合甘耀明的「新尋根」理念，探討作家如何在鄉土書寫中重現台灣的歷史記憶與本土文化。第五章結語，總結新世代作家運用當代意識，反思並超越台灣鄉土文學傳統，藉以回應文學潮流的更替以及社會的變遷，為台灣鄉土文學開拓新的發展方向。
Nativist literature has been an important literary tradition in Taiwan. It gained momentum since the 1930s and reached its pinnacle in the 1960s and 1970s, but fell into decline in the 1980s. However, the trend of nativist literature has revived since the 1990s as a number of young writers chose to focus their creative writing on nativism. Since then the concept of "new nativist literature" and "post nativist literature" appeared in academic discourse to describe this literary phenomenon. This thesis attempts to examine this phenomenon and to explore how "nativist" literature has morphed into "new/post nativist literature" by observing works of fiction by Yuan Zhesheng, Tong Weiger and Gan Yaoming.
This thesis is divided into five chapters. The first chapter introduces the goal, scope and methodology of this thesis and gives a succinct account of the significance of the previous researches; it also summarizes the development of Taiwan Nativist literature and outlines the important concepts to serve as the reference for the later discussion about "new nativist" or "post nativist" literature. Chapter two examines how Yuan Zhesheng re-evaluated the tradition of Taiwanese nativist literature and established a new point of view towards nativist writing with the aid of lyricism. Chapter three investigates how Tong Weiger re-examined the dichotomy of rural and urban Taiwan and how he exposed aspects of contemporary urban and rural Taiwan. Chapter four explores how Gan Yaoming represented Taiwan history in the Japanese colonial period and the Hakka and aboriginal culture in his writing. Chapter five gives a conclusion on how the new generation of contemporary Taiwan novelists added new dimensions to the tradition of Taiwanese Nativist Literature as they re-examine and surpassed it.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
黃納禧.
"2013年12月"--Title page.
"2013 nian12 yue"--Title page.
Parallel title from added title page.
Thesis (M.Phil.) Chinese University of Hong Kong, 2014.
Includes bibliographical references (leaves 111-118).
Abstracts also in Chinese.
Huang Naxi.