有視於許多珍貴人類文化資產或因全球化導致文化均質化，或因武裝衝突、發展觀光及環境惡化等因素，面臨毀壞甚至消失的危機，聯合國教科文組織和許多國際組織透過制定及締結國際公約喚起國際社群的關注，凝聚國際間的集體力量，帶動國際文化保護保存的合作，以維護文化的多樣性、推動文化對話及族群相互尊重包容。基於全世界對於文化資產保護的文化共識，1954年《海牙公約》制定至今已逾一甲子，《保護世界文化和自然遺產公約》至今也邁向近半世紀之久，我國1982年公布實施《文化資產保存法》，至今亦已有卅餘年。 本論文研究目的在檢視國際公約有關文化保存保護的歷史發展，及我國現行文化保護保存法規與實務問題。採質性研究、個案研究法，將我國最高行政法院文化資產相關判決整理分析，期從研究發現中獲得文化保護行動的反思與我國修法的參考。 研究發現我國文化法規整體規範尚未包含無形文化遺產的保護保存，此一部分亟待未來立法。此外，現行法規內容及文物分類與國際公約所行方式不同，另一方面，我國文化事務主管機關執行政策時所遇困難，可參酌國際公約與他國現行方式，本於我國文化資產特性與文化整體特色因應調整。除立法修法建議之外，本論文亦從個案分析與比較研究發現，我國對於文化資產保存的概念採物質取向，衍生文化物私權凌駕公權之上的衝突情況，若期文化永續發展，宜將「文化資產」概念轉化為「文化遺產」觀點，從更高的文化哲學層面執行我國文化事務的全面保護保存政策。 / Regarding the destruction of many precious human culture, either due to globalization to cultural homogenization, or because of armed conflict, environmental degradation and other factors, the arouse concerns and collective strength of international cultural cooperation led to maintain cultural diversity, promoting cultural dialogue and mutual respect for ethnic coexistence. Based on the world's cultural consensus for the protection of cultural heritage, firstly the 1954 Hague Convention and consequently the Protection of the World Cultural and Natural Heritage Convention, both have built up a well-organised system for culture preservation and conservation. In Taiwan, The Culture Property Preservation Act has also been implemented in 1982. This paper explores historical development of the relevant international conventions on cultural preservation and protection as well as the existing cultural legislation and practical issues in Taiwan. Drawing upon case studies as qualitative research method, the analysis of twelve cases selected from the highest administrative court judgments illuminates currently controvercial issues and leads to make suggestions of what action of amending should be considered to empower authorities and provide more effective administration to enhance domestic culture policies. The result of analysis indicates that the intangible cultural norms and regulations have not been viewed as an important issue and legislation for intangible cultural heritage should be put on top priority in national culture development policies. The difficulties encountered while implementing policies of cultural affairs shed lights on central and local hieracheical institutions that the realm of autonomy should be distinctively clarified so that administrative agency could be helpful to solve conflicts and diversities. In addition, the case study and comparison also found that collective rights on the preservation of cultural assets were derived overriding private rights. However, if the sustainable development of culture would be expected then a balance between collective and provate rights on cultural affairs should be taken as legal norms

隨著電腦化的普及，各政府機關因業務處理產生大量電子文件，電子文件管理及鑑定已成為檔案管理重要工作內容。 　　本研究主要目的為探討英國、美國、澳洲、加拿大四國對於電子文件管理及鑑定政策實施情況之了解，並針對國內八所政府機關電子文件管理及鑑定情況做調查分析，希望透過歐美國家電子文件管理及鑑定研究的經驗及現行作法，比對目前國內作法，希望提供國內電子文件管理及鑑定工作之參考。 本研究探討歐美四國電子文件現行鑑定作法，除了包含發展出新式的技術鑑定做法，同時也兼顧了傳統紙本式鑑定哲學。在國內部份發現受訪的政府單位對於電子文件管理及鑑定上除了較欠缺完善的電子文件管理流程外，對於電子文件保存系統及電子文件鑑定作法，仍在發展及成形之階段。 研究最後提出五點建議，期許國內電子文件管理及鑑定工作能更斟完善。

因應檔案法的相關規定，我國各政府機關陸續開始整理其檔 案，建立電子目錄，其中經鑑定具永久保存價值的檔案，移轉至檔案 中央主管機關，進行檔案全文影像掃瞄工作。此等數量龐大的政府檔 案電子目錄及部分全文數位化資料中，蘊藏著許多政府施政的智慧， 然而若任由此知識寶庫束之高閣，或僅提供一般性全文檢索查詢，至 為可惜。是以期能建構一套政府知識管理策略，運用電腦整理、分類、 研析功能，自政府檔案資訊系統裡，尋找知識，以創造檔案加值運用 價值，提供決策支援參考，強化行政工作效能。 由於美國檔案中央主管機關於文件管理自動化及自文件萃取知 識已有深入研究，居世界領先地位，本研究先先就其相關作為，進行 探討。此一研究發現，美國檔案中央主管機關發展知識管理係在電子 文件典藏策略計畫下，將檔案擷取知識的功能，列為必須涵括的研究 項目。其重點工作首先以建構知識為基礎的永久保存檔案系統架構為 首要核心項目。其次透過良好的系統架構，發展知識的探索與應用， 以因應日後可正確、有效地找出永久保存的電子檔案。規劃之主要精 神是將電子檔案資料與瞬息萬變的資訊科技軟硬體區隔開來，並自收 集資料時，便將擷取及運用檔案知識所需要的資訊涵括在內。故在儲 存電子檔案資料時，同時紀錄資料的產生、轉置、儲存等各階段之背 景資訊，以利未來應用時，得以依據該背景資訊存取所需檔案資料。 其系統架構分收集、儲存管理、使用三部分，每一部分在資料、資訊、 知識三層皆有其對應作為。整體架構採網格(GRID)技術，各類訊息溝 通以標準標示語言(tagging language)處理，透過反覆地收集、使用 程序，結合轉置作業，使資料得以繼續運用。經由循環作業，將可因 應科技變化及資料長久保存原則，惟應掌握標準標示語言及mark-up language 的變化。 由於我國檔案中央主管機關成立較晚，相關人力、經費、制度、 經驗雖不及美國，但因無負擔，可跳躍逕行規劃各項電子化作業方 式。自政府檔案資訊系統裡尋找知識的相關做法，可分長期及短期， 長期而言，以建構知識為基礎的永久保存檔案系統架構為必需規劃建 置之要項。短期而言，規劃建構政府知識管理作法，概分知識收集、 知識分類、儲存管理、知識傳播與分享、回饋方式五大部分，並分別 提出建議作法，以供實務界參考運用。 / Responding to the new movements of the Archives Act and related regulations, government agencies of ROC is beginning to archive their documents as well as records, and to setup corresponding electronic catalogs. Among others, the Archives with permanent preservation value are transferred to the National Archives Administration, and they are electronically stored. Thousands of government documents and records are cataloging and some of them are digitalized and stored into computer databases. Since a lot of wisdoms of national politics are inherited in the archives, it were a great pity to let this knowledge are stored merely in the archive chambers or only to be used for the purpose of general search for full-texts. It is very important to set a strategy to manage the knowledge gained from government’s documents. Moreover, it is important to use computers for checking, classifying, cataloging knowledge retrieval from archives management information system. These value-added archives are provided to decision makers for reference to increase administration efficiency. We choose the U.S. National Archives & Records Administration (NARA) as the survey target for its outstanding performance in electronic records management and knowledge retrieval. The most important result of this survey is that we have fund out that the NARA regards the knowledge retrieval from archives as an essential research topic in the knowledge management under the guidance of the plan of “Electronic Records Archives”. The primary job is to construct the infrastructure for the permanent storage of the knowledge-based records, so that this knowledge can be retrieved in the future correctly and effectively in means of this well constructed system, when the functions of exploration and the fields of usage of knowledge are further developed. The main idea is to separate the electronic records from the changing information software and hardware. Moreover, information about how to retrieve and use the records are analyzed and preserved with the archives. That is, detail background information for record generation, transformation, storage stages are kept for future use. The system architecture is consisted of three parts: ingest, storage management and access. Each part is mapping to data, information, and knowledge. The system uses grid technology, and all communication messages are coded in standard tagging languages. Through iterative ingesting, accessing and transforming, data could be used continuously. Iterative process copes with changing technology and abides by the principle of long term record-storage. The National Archives Administration is newly setup for ROC government. Compared to NARA, we haven’t reached the same level in workforces, financial supports, regulations, and experience. However, we have chances to work out electronic operations to utilize the quantum leap without much historical burdens. This paper carries out the long-term and short-term plans for archives management. In the long run, the priority goes to infrastructure for knowledge-based permanent archives storage. In the short term, this paper outlines the guidelines for government knowledge management, including knowledge collection, knowledge classification, storage management, knowledge sharing, and feedback to which may be useful to all stakeholders.

「北管」一詞實為一集合名詞，不僅指稱樂種，也指稱劇種，更指稱了一種傳統藝術文化型態，廣泛融入臺灣漢人的宗教、民俗與生命禮儀的各個層面，在移民社會中產生了新的傳統與認同。 「臺北靈安社」為子弟軒社，是臺灣北管文化圈內重要的團體類型。清同治10年（1871），為配合霞海城隍的祭典活動，由大稻埕地區從商的信徒們集資，共同籌組而成，係臺北霞海城隍廟的輿前子弟團。 臺北靈安社在以城隍信仰為中心所展現的一系列儀式行為上，不僅具有軒社、曲館與神明會的本質，負責在慶典時排場扮仙或迎神遶境，並展現出軒社與大稻埕在地公廟—霞海城隍廟、法主公廟、慈聖宮，以及比鄰的大龍峒保安宮，在人文地理與自然地理的緊密連結。另與大稻埕、大龍峒地區，以及臺北、基隆、宜蘭，乃至中臺灣、南臺灣等地之各子弟軒社、曲館、宮廟等單位，形成多元型態的交陪與競合關係，並隨歷史、社會的脈動而變遷。 本研究以民族誌（ethnography）之研究技術，嘗試詳盡的深描（thick description）臺北靈安社在臺灣民間宗教活動中的三大類型北管演出型態：「排場」、「出陣」和「演戲」。將北管音樂視為一種文化符碼（cultural code），對於臺灣的漢人而言，其表徵和指涉便是「儀式（ritual）之進行」，無論是聖誕慶典的遶境排場，或是婚喪喜慶的生命禮俗，北管音樂的聲響暗示人們處於某種閾限（仲介）狀態（liminality），是神聖與非常時期；儀式進行者以北管音樂宣告儀式之開始、延續儀式之進行，最後再以北管音樂來終止儀式。 本研究中臺北靈安社所展現的文化意涵，是以臺灣民間宗教的神話與神仙系譜中，所形塑之城隍爺神格特質為基礎，延伸出陪祀的文武判官及謝范將軍，並在合境平安的信仰訴求下，由臺北靈安社雕塑神將，負責執行遶境的儀式行為。臺北靈安社的遶境，傳承臺灣地區以北管帶領神將、神轎的三段式陣頭模式。同時為此儀仗陣頭製作出各式裝飾文物，充分發揮傳統民間工藝水準，包括西燈、彩牌、花籃鼓架及大量的繡旗等。 此外，為作戲酬神，也為遶境所需，傳習福祿派的北管音樂系統，將儀式行為與信仰象徵延伸至北管扮仙戲的舞臺上，同時也因此奉祀了傳統戲曲之神—西秦王爺，自稱梨園子弟，形成一個由北管音樂傳習及西秦王爺信仰所凝聚的社群（social group）。 臺北靈安社透過上述一系列的儀式行為，將虛擬的神聖世界以象徵化的手法與世俗生活連結，並透過神將、北管等傳統藝術之傳習，以及城隍爺、西秦王爺的信仰凝聚力，還有與各宮廟、軒社間的連結交陪，形塑出獨特的子弟軒社文化；成為臺灣民間風俗、宗教活動中不可或缺的要素，具備傳統性、地方性、歷史性、文化性及典範性。 但臺北靈安社在展現子弟軒社文化的同時，也面臨軒社經營與北管牌子散軼、俗化的困境。歷經清代、日治、民國三代，臺北靈安社不斷因應著臺灣社會環境的變遷，遵循不同政權的政策法令，加入不同的協會組織，嘗試與學術文化界合作，致力於文化資產保存工作；這些歷史上先賢們與目前社員們多元的努力，都為臺北靈安社的延續與發展提供了進路，這些記錄對其他軒社、曲館、武館、神明會等，這些和臺灣民間宗教相關的團體都將有所貢獻。 / “Pei-kuan” is a collective term, which refers not only to music genre but a type of genre as well. Moreover, it refers to a kind of traditional artistic and cultural type. It merges Chinese religions, folk customs, and rituals of life in Taiwan, which results in a new tradition and identification in the migrating society. . “Taipei Ling-An Association” is voluntary association, which one of the important associations in the Pei-kuan cultural circle in Taiwan. In 1871, the tenth year of Tungji period, in order to serve the festival held by Xia-Hai City God, the association was established by its believers engaging in business who came from Dadaocheng and raised the money to set up the voluntary association of Taipei Xia-Hai City God Temple. The rituals developed by Taipei Ling-An Association are based on the belief in City God. The rituals have derived their essence from Voluntary Association, Music Association, and the Association of gods. Besides, Taipwi Ling-An Association is in charge of playing the role of God, welcoming God, and Pilgrimage Procession, which show the tight alignment between cultural geography and natural geography of Voluntary Association and the Local God Temple in Dadaocheng-- Xia-Hai City God Temple, Fachukong Temple, Cihsheng Temple, and Dalongdong Baoan Temple nearby. The multiple modes of accompanying and competitive relations formed by the connection among Voluntary Association, Associations of Music, temples located in Dadaocheng, Dalongdong area, Taipei, Keelung, Yilan, the central Taiwan, and the Southern Taiwan are changed with the flow of history and social changes. This study is based on ethnography to conduct a thick description of the three important types of pei-kuan performance performed in Taiwanese folk religions in Taipei Ling-An Association: “concert,” “procession,” and “drama.” Taking music of pei-kuan as a cultural code, for the Han Chinese living in Taiwan, people here deem Pei-kuan as a symbol and reference to “the procession of ritual.” Whatever the procession and concert in birthday celebration of gods or the life rituals of marriage, funeral, or festivals, Pei-kuan music implies people are in a kind of liminality, between the period of divinity and critical moments; the performers of the rituals begin, continue, and end the rituals with Pei-kuan music. In this study, the cultural content bringing forth by Taipei Ling-An Association is based on the divine characters of City God who is listed in Taiwanese folk mythology and the genealogy of gods, and then develop the literary and martial judgements and General Hsieh and Fan accompanying the rituals. Basing on the appeal of peace around the area, Taipei Ling-An Association was commissioned to carve the image of God General and conduct the procedure and ritual of entering the area. The pilgrimage activity of Taipei Ling-An Temple inherits the three-segmented mode of the leader of the procession—God General and God palanquin led by Pei-kuan. Meanwhile, the ritual of the procession has created different kinds of historical relics, as shows the spirit of the traditional folk artefacts, including palace lantern, carved plaque, carved drum stand, and great numbers of embroidered flags. Besides, in order to perform a drama for thanking gods and meet a demand from the pilgrimage activity, the musical system of pei-kuan follows the Fulu style to extend the ritual activities and the symbol of religions to the drama of playing the role of God on the stage. In this way, the tradition forms a social group made from the combination of the tradition of Pei-kuan music and the belief in Lord Xiqin, the God of traditional Chinese drama and called himself as the Children of the Pear Garden. Through the rituals mentioned above, Taipei Ling-An Association combines the virtual divine world with the secular living styles by means of symbolization. It also forms a unique voluntary association culture by inheriting the traditional arts of General God, Pei-kuan, and merging the beliefs in Lord City God and Lord Xiqin, and the experience exchange with different temples, and voluntary associations. All of these create a necessary elements in Taiwan’s folk customs and religious activities, which has the essence of tradition, historicity, culture, and paradigm. While Taipei Ling-An Association is developing the culture of voluntary association, it is facing the dilemmas of the operation of the association and the dispersing and secularization of Pei-kuan sheet music as well. Through Quing dynasty, Japanese occupation period, and the Republic of China, Taipei Ling-An Association is devoted to following different policies and regulations of different political powers, participating different organizations, attempting to cooperate with academic and cultural fields, and preserving cultural heritages. Owing to the efforts taken by the predecessors and the current members, Taipei Ling-An Association is able to continue and develop. These records have great contributions to other folk religion associations in Taiwan, such as voluntary association, music association, martial arts association, and the Association of gods.

本篇論文以高步侗族村寨為研究地點，其位於湖南省懷化市通道侗族自治縣坪坦鄉。高步侗寨屬於通道縣坪坦鄉下轄的村組織，由高升行政村、高上行政村、克中行政村所組成，三個村底下管轄著岩寨、秧田、上寨屯、高升、龍姓、高坪六個自然村。高步侗寨四週為山地，中間有一條河流經，其中約有561戶、2410人，交通較為不便，因此少有外人進入。 　　侗族村寨整體與周遭自然環境相輔相成，進而達到巧妙的平衡；侗人家屋的空間格局，與人在其中的活動息息相關；在公共空間──鼓樓、風雨橋中，看見人群間的交際往來；村寨中的田地、道路、水塘、河流，串聯起人們的生產生活。侗寨中的每個空間，都是人與環境交互影響之下的產物，筆者欲從中探討其文化脈絡與空間建構的關係。 　　近幾年來，中國各地的少數民族村寨旅遊也如火如荼地發展著，觀光成為村寨快速發展經濟的主要途徑，但在發展觀光業的同時，卻也逐漸流失其珍貴的傳統文化而不自覺。因此，筆者欲以高步侗寨為例，探討高步侗人的空間建構文化，分析隱含於其中的文化內涵，小至家屋、大至整體村寨，觀察人與自然環境之間如何相互牽繫，相輔相成地形成獨特的居住形式，探究高步侗人在面臨劇烈的現代化變遷後，如何經過自身文化體系的調適，在傳統文化與新事物的相互調和中，發掘高步侗人的文化價值，筆者欲針對現代化之影響提出相對應的觀念與措施，進而保存傳統文化，避免文化流失於洪流中而不復返。 / The thesis mainly focuses on Kam in Gaobu village, which is located in Huaihua City, Hunan Province. Gaobu village is under the jurisdiction of Pingtan, Tongdao Dong Autonomous County and comprises three administrative villages: Gaosheng, Gaoshang, and Kezhong. Under the administrative villages, there are 6 natural villages: Yanzhai, Yangtian, Shangzhaitun, Longxing, and Gaoping. Gaobu village is surrounded by mountains. There is a river flowing through the area, which lives about 561 households and 2,410 people. Visitors are not often to see because of the inconvenient traffic. Kam villages are influenced by surrounding natural environment and reach a subtle balance. The spaces of Kam houses are highly related to their daily life. Interactions between villagers happen in public spaces, such as Gǔlóu (鼓樓) and Fēngyǔ Bridge (風雨橋); the production and life of people are composed of the fields, paths, ponds and rivers in the villages. Every space in Kam villages reflects the interaction between people and the environment. The purpose of this study is to discuss the relation between cultural context and the construction of space in Kam villages. In recent years, the rural tourism in ethnic minority areas has been fast-expanding. Tourism has become the main solution of economic development for villages. Meanwhile, people have gradually lost their traditional culture without consciousness. Therefore, this study takes Gaobu village as an example and attempts to talk about the culture of the construction of space of Kam people in Gaobu; analyze the cultural connotation within; observe how people interact with the natural environment and develop the unique way of inhabitation from houses and the whole village. In addition, this study explores that how Kam people in Gaobu bring back cultural values after the accommodation of their culture system, and the harmonizing of traditional culture and new things, when facing the drastic modernization. In response to the impact of modernization, this study aims to propose corresponding concepts and measures to preserve traditional culture instead of losing it.

University of Macau / Faculty of Social Sciences. / Centre for Macau Studies

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在無線感測器網路中，由於感測器電池的不可替換性，有效的能源管理是一項重要的研究議題。既然通訊及偵測都會消耗感測器的能量，減少多餘偵測範圍的重疊，及降低重覆資料(duplicate data)的影響，可有效節省能量，延長網路生命週期。於本研究中，我們提出VERA (Voronoi dEtection Range Adjustment)，利用分散式Voronoi diagram演算法劃分各感測器負責監控的區域，並利用基因演算法計算每個感測器最合適的偵測範圍以節省能量，延長網路生命週期。此外，我們亦考慮偵測能力的限制，在減少感測器偵測範圍重疊的同時，也避免某些區域的偵測能力低於門檻值。在實驗模擬的部份，我們利用模擬系統驗證所提出的方法是否能有效降低各感測器偵測範圍的重疊性，並因偵測範圍降低而導致duplicate data的減少和整個感測器網路總能量耗損的減少。末了，也將驗證本方法是否能延長無線感測器網路的生命週期和達到滿足偵測機率的最低保證。 / In the wireless sensor networks, the batteries are not replaceable, efficient power management thus becomes an important research issue. Since both communication and detection consume energy, if we can largely decrease the overlaps among detection ranges and reduce the duplicate data then we can save the energy effectively. This will thus prolong the network lifetime. In this research, we propose a Voronoi dEtection Range Adjustment (VERA) method that utilizes distributed Voronoi diagram to delimit the responsible area for each sensor, and utilize Genetic Algorithm to compute the most suitable detection range for each sensor. As we try to decrease the detection ranges, we still guarantee to meet the lower bound of the sensor detection probability. Simulations showed that our method can decrease the redundant overlaps among detection ranges, minimize energy consumption, and prolong the lifetime of the whole network effectively.

科学研究費補助金 研究種目:基盤研究(A)(1) 課題番号:11304004 研究代表者:三井 斌友 研究期間:1999-2001年度

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