曾凱恩. / 論文(哲學碩士) -- 香港中文大學硏究院傳播學部, 1996. / 參考文献 : leaves 178-181. / Zeng Kai'en [Tsang Doris H. Y.]. / Chapter 第一章： --- 總論 / Chapter 第一節： --- 前言 --- p.7 / Chapter 第二節： --- 研究問題之闡釋 --- p.8 / Chapter 第二章： --- 文化資源與訊息解讀的關係 / Chapter 第一節： --- 「文化」在閱聽人和解讀中的角色 --- p.14 / Chapter 第二節： --- 解讀的認知心理過程 --- p.17 / Chapter 第三節： --- 活動於文化資源中的「符號」 --- p.22 / Chapter 第三章： --- 文本與閱聽人的互動形態 / Chapter 第一節： --- 總論文本與閱聽人的關係 --- p.27 / Chapter 第二節： --- 積極活躍於解讀的閱聽人 --- p.28 / Chapter 第三節： --- 多元歧義的解讀結構 --- p.32 / Chapter 第四節： --- 符號的種類與意義的闡釋 --- p.37 / Chapter 第四章： --- 研究方法 / Chapter 第一節： --- 研究設計 --- p.45 / Chapter 第二節： --- 影片介紹 --- p.50 / Chapter (一） --- 阿甘正傳 --- p.51 / Chapter (二） --- 人間有情 --- p.52 / Chapter 第五章： --- 總論研究實證 --- p.53 / Chapter 第六章： --- 表述解讀過程的形式 --- p.59 / Chapter 第一節： --- 比較式的表述 --- p.59 / Chapter (一） --- 内部比較 --- p.60 / Chapter (二） --- 外部比較 --- p.61 / Chapter 第二節： --- 體驗式的表述 --- p.63 / Chapter 第三節： --- 誘導式的表述 --- p.65 / Chapter 第四節： --- 設身式的表述 --- p.66 / Chapter 第七章： --- 解讀：閱聽人文化資源的運用與文本的互動 / Chapter 第一節： --- 文化資源與解讀的關係 / Chapter (一） --- 文化資源決定了閱聽人的解讀取向 --- p.68 / Chapter 第二節： --- 小組討論的互動性表現 --- p.79 / Chapter (一） --- 表述方式的倣效 --- p.80 / Chapter (二） --- 問題的再建構潛力 --- p.81 / Chapter (三） --- 眾人的「壓力」 --- p.82 / Chapter 第八章： --- 故事線解讀 / Chapter 第一節： --- 故事線解讀的停留性 --- p.84 / Chapter 第二節： --- 故事線解讀的一致性 --- p.92 / Chapter 第三節： --- 解讀的提升性 --- p.93 / Chapter 第九章： --- 探索性解讀 / Chapter 第一節： --- 故事線中的思考空間 --- p.95 / Chapter 第二節： --- 延申性探索解讀 --- p.98 / Chapter 第三節： --- 獨立性探索解讀 --- p.104 / Chapter 第十章： --- 認知性解讀 / Chapter 第一節： --- 特定解讀 / Chapter (一） --- 特定解讀模式 --- p.110 / Chapter (二） --- 不同的發源，相同的理解 --- p.116 / Chapter (三） --- 異己文化的知識性解讀 --- p.117 / Chapter (四） --- 抽象訊息解讀的特定性 --- p.123 / Chapter 第二節： --- 任意解讀 / Chapter (一） --- 任意解讀模式 --- p.126 / Chapter (二） --- 相同的發源，不同的理解 --- p.131 / Chapter (三） --- 異己文化訊息的再解讀 --- p.132 / Chapter (四） --- 「沒定義」的文化符碼 --- p.135 / Chapter (五） --- 訊息是回憶的起點站 --- p.137 / Chapter 第十一章： --- 總結 --- p.140 / 附錄 / 附錄一 ：「阿甘正傳」討論點 --- p.145 / 附錄二 ：「阿甘正傳」討論點（英文） --- p.151 / 附錄三：「人間有情」討論點 --- p.157 / 附錄四：「人間有情」討論點（英文） --- p.164 / 附錄五：中國人組個人資料問卷 --- p.172 / 附錄六：美國人組個人資料問卷 --- p.173 / 附錄七：内容複述的書信戔 --- p.174 / 參考書目 --- p.178

No description available.

In the last thirty years appropriation has been studied as the practice of reworking earlier works of art or literature by presenting them in new contexts, or to challenge notions of individual creativity or authenticity in art. However, the term "appropriation" is hotly debated in the fields of Indigenous and Post-colonial studies for technologies such as the English language, writing and visual art have for a long time assumed the connotation of 'colonial property'. The object of this enquiry is to explore the extent to which Indigenous Australian appropriations of the English language, writing and visual art, provide -- though they differ widely in terms of themes, strategies and styles -- a terrain for discussing unexplored issues of intercultural representation, epistemology and interpretation. The dissertation offers a close reading of literary and visual "practices of proximity", such as interlanguages, editorial relations and cross-cultural exhibitions, in order to demonstrate that Indigenous Australian appropriations variously disrupt neo/colonial claims of property. This dissertation is organized thematically, and consists of three parts entitled "Interlanguages", "Intertextual Performances" and "Contested Sights". Each part consists of three chapters, which move from an initial questioning of technology as colonial property, to the close analysis of some Indigenous appropriations and non-Indigenous counterappropriations. Situated at the crossroads between Indigenous and Postcolonial studies, the dissertation offers insights into the timely debates on sovereignty, difference and subject positioning. The combination of theories of "appropriation" and "intersubjectivity" illuminates a new path in theorizing Australian intercultural relations. The Australian contact zone is unveiled as a place of Indigenous sovereignty where the colonial subject is ontologically and epistemologically constituted in correlation with Indigenous peoples. Thereby, the Indigenous/non-Indigenous intersubjective relation is recognised as the ground from which notions of the colonial self and other derive and which colonial reifying selfreflection has misconceived as separate.

This study investigates the nature of the relationship that the state in New Zealand, the Crown, has established with Māori as a tribally-based people. Despite the efforts of recent New Zealand Governments to address the history of Crown injustice to Māori, the relationship of the Crown with Iwi Māori continues to be fraught with contradictions and tension. It is the argument of the thesis that the tension exists because the Crown has imposed a social, political, and economic order that is inherently contradictory to the social, political, and economic order of the Māori tribal world. Overriding an order where relationships are negotiated and alliances built between autonomous groups, the Crown constituted itself as a government with single, undivided sovereignty, used its unilateral power to introduce policy and legislation that facilitated the dispossession of whānau and hapū of their resources and their authority in the land, and enshrined its own authority and capitalist social relations instead. The thesis is built round a critical reading of five Waitangi Tribunal reports, namely the Muriwhenua Fishing Report, Mangonui Sewerage Report, The Te Roroa Report, Muriwhenua Land Report, and Te Whanau o Waipareira Report.

This descriptive research project is a survey and analysis of nineteen community mediation programs in the State of Oregon. These programs were evaluated to determine their responsiveness to issues of culture and ethnicity. Data was gathered by face-to-face and telephone interviews with community program staff members and administrators. Information was written on cards or tape recorded for analysis. General questions were asked about kinds of services, target groups, and minority use of services provided. Other questions related to information about training, mediator selection, intake, and the mediation process. A review of selected authors, such as Hall, Hofstede and others, forms a background for cultural issues related to mediation. Cultural factors included in this study highlight the characteristics and variables of cultural and conflict. The literature review includes current thinking regarding the nature, merit and challenges of community mediation programs and a description of mediation in the State of Oregon. The findings of the research indicate that most community mediation programs in Oregon do not service minority communities. The need for adequate funding, personnel, time, and solutions to serve diverse populations within their neighborhoods produces a constant tension affecting the extent to which programs are responsive to diversity issues. Outreach to develop community awareness and recruit volunteers varies significantly. Very little outreach is specific to minority communities. Most advertising is in English. Training programs differ from location to location, but aspects related to culture are minimal. The intake process for each program varies only slightly. Usually procedures and techniques remain consistent regardless of the cultural or ethnic backgrounds of disputants. With the exception of language considerations, the mediation process also remains the same for all cases. Recommendations are included to strengthen the development of programs to be more responsive and open to the cultural needs of minorities. / Graduation date: 1999

This thesis examines the archaeology and history of Te Puna, a Church Missionary Society (CMS) mission station in the Bay of Islands, New Zealand. Te Puna was first settled in 1832 following the closure of the nearby Oihi mission, which had been the first mission station and the first permanent European settlement in New Zealand. Te Puna, located alongside the imposing Rangihoua Pa, was the home of missionaries John and Hannah King and their children for some forty years. As well as being a mission station, Te Puna was also the site of the family���s subsistence farm. The research is concerned with the archaeological landscape of Te Puna, the relationship between Maori and European, the early organisation and economy of the CMS, the material culture of New Zealand���s first European settlers, and the beginnings of colonisation and the part that the missions played in this. Artefacts recovered from archaeological investigations at the site of the Te Puna mission house are connected with other items of missionary material culture held in collections in the Bay of Islands, including objects donated by the King family. The archaeological record is also integrated with documentary evidence, in particular the accounts of the CMS store, to produce a detailed picture of the daily life and economy of the Te Puna mission household. This integration of a range of sources is also extended to produce a broader view of the material culture and economy of missionary life in the Bay of Islands in the first half of the nineteenth century. The humble, austere artefacts that constitute the material culture of the Te Puna household reveal the actual processes of colonisation in daily life and everyday events, as well as the processes of the mission, such as schooling, the purchase of food and domestic labour, the purchase of land and building of houses, the stitching of fabric and ironing of garments. These practices predate, but also anticipate the grand historical dramas such as the signing of the Treaty of Waitangi, glorified but also critiqued as the defining moment of the relationship between Maori and Pakeha and of colonisation. / Whole document restricted, but available by request, use the feedback form to request access.

There are more Japanese people coming to the United States than ever before. Increasing numbers of problems and conflicts are occurring between the Americans (hosts) and Japanese (guests). Many scholars have stated that there is a distinct difference of communication patterns between Americans and Japanese. The Asia University American Program (AUAP) established between Oregon State University and Asia University in Japan is designed to give the students intensive English study and exposure to American culture. Using AU Japanese students and OSU American students for samples, this project sets out to determine to what extent their cultural and language barriers affect the intercultural and interpersonal communication between Americans and Japanese in their dormitory environment. Including an American-American paired control group, rates of satisfaction with roommates were compared between the Japanese students and experimental American students of the Japanese-American pairs, along with the control group of American pair students. The study also examines factors which affect satisfied and unsatisfied communication between Americans and Japanese, and investigates what efforts the students made to overcome cultural differences and language barriers. Questionnaire surveys and face-to-face semistructured interviews were conducted to discover these elements. The results revealed that the rates of satisfaction are similar for the Japanese- American paired roommates, and the American-American control roommates. Therefore, ethnicity did not influence the level of roommate satisfaction for the three groups. Although cultural difference and cultural similarity did not influence the roommate relationship according to quantitative measurements, cultural differences that had qualitative and subjective effects on the relationship were found. The results of the analysis also show that English competence was not a predictor for satisfactory relationships. The key factors for successful relationships were the levels of the Japanese students' eagerness to talk to their American roommates and the American students' willingness to listen to their Japanese roommates. A combination of eagerness and willingness between the roommates reinforced the opportunity for success. Regarding sex, the data shows that the female students were more satisfied than the male students. The research literature also supports the observation that female students achieve more satisfactory relationships. The main traits that contributed to satisfactory relationships on the part of American roommates were the traits of "patience", "open-mindedness" and "willingness to make an effort". The traits of Japanese students which contributed to satisfactory relationships were "trying to talk" with their American roommates and "willingness to make an effort". The main factors for the unsatisfied relationship are just the opposite of those contributing to satisfactory relationships. Roommates who had unsatisfactory relationships typically had little communication with their roommates because they stayed away from their rooms. / Graduation date: 1993

published_or_final_version / Politics and Public Administration / Doctoral / Doctor of Philosophy

No description available.

The research literature documents the relative disadvantage of widows in coping with grief, both in a greater vulnerability themselves for mortality or ill health, but also for a sudden loss of resources from losing a spouse. Moreover, widowhood in the Canadian cultural communities may be an additional burden if met with service from mainstream care professionals and agencies at variance with their culturally-appropriate grieving practices and assumptions. Specifically, the meaning(s) of bereavement and grief for Hindu-Canadian widows are not well understood, and the goal of this study is to enhance transcultural understanding of this population in counselling and beyond. An inductive, descriptive qualitative method focusing on the subjective, lived experience of key co-researchers, using selective and nonprobability sampling was utilized to maximize the relatively small sample size typical of a phenomenological approach. This was used to describe and explain the meanings and experiences of grief for five older Hindu-Canadian widows within the context of their own cultural setting and world view. Data were collected from five female members of the Hindu- Canadian communities. An additional triangulation method of a general class of culmraUy-informed co-researchers was used to help corroborate the obtained themes. The co-researcher's responses were the data for this study, and a method of "constant comparative analysis" (I^ininger, 1985) was utilized in a search for themes through a process of higher abstraction. Data analysis of the verbatim transcripts occurred simultaneously with data collection and, guided by Leininger's (1990) 'Thases of Analysis for Qualitative Data," the process unfolded with: (a) collecting and documenting raw data; (b) identification of descriptors; (c) pattern analysis; and (d) theme formulation. Ultimately six themes were abstracted from forty-five sub-categories as a portrait of the meanings and experiences of widowhood for this group of Hindu-Canadian widows. Themes for this group of key co-researchers are as follows: First, status transition from wife to widow meant resignation to the husband's death, rather than acceptance through discrete stages of recovery: Second, meanings and expressions of grief centered on beliefs about the enduring and eternal quality of the husband's life force as intrinsic and essential to the widow's own lifeways: Third, the transition from wife to widow entailed a double affliction in status loss as well as in the personal domain of intimacy and partnership: Fourth, the meanings and expressions of both grief phenomena and status transition reflect an ethic of collective good and duty-based interpersonal morality, but with acculturation causing a nascent and generational transition in such moral orientation: Fifth, status transition can entail a degree of liminality, out of bicultural dislocation and transformational variables such as education: Finally, a fundamental meaning of their Hindu-Canadian widowhood experience is its spiritual opportunity. Despite some diversity in their Hindu diaspora and sect, the explicated themes illustrate a common experience and meaning attendant on widowhood for the co-researchers. This study investigated a portion of the underlying cultural logic of widowhood and grief phenomena for these constituents of Hinduism, and highlighted their cultural constructions of meaning and experience, allowing us to improve our transcultural knowledge and understanding of the unique needs of this population in the field of Counselling and beyond. As a phenomenological study, themes and suppositions abstracted from this relatively small sample are limited beyond the precisely-defined context of its five co-researchers. Nevertheless, a counsellor might well benefit from the potential offered here for finer-grained assessments and therapeutic relationships with widows in our Hindu communities.