国立情報学研究所で電子化したコンテンツを使用している。

国立情報学研究所で電子化したコンテンツを使用している。

国立情報学研究所で電子化したコンテンツを使用している。

本文為一位幼師所書寫的生命敘說，這份「說」的起點來自於家庭造就的傷痕，研究者與家庭之間產生了心理距離。面對這個心理距離，研究者採取逃離的應對姿態，而此一姿態同樣出現在往後面對工作與愛情之中的挫敗。然而，隨著2012年家庭重大事件的爆發，研究者萌生了想要突破與家庭間心理距離的意念，走上回家的道路。整體而言，研究者藉由自我書寫、閱讀、參與敘說團體討論、聽生命中重要他人的故事，重新梳理對自身的認識，產生了能夠回家的力量。研究者發現家庭、工作與愛情之中的挫敗與傷來自於自身對三者存有既定的理想圖像，當現實發生的事件與理想有所落差時，產生個人內在衝突以及對他者的不諒解。隨著此一對自我與他者的認識與再理解，研究者進入了一段自我療癒的旅程，覺察自我與他者之間存在著愛的力量。因著這份愛，研究者不僅與自己及重要他者和解，治癒了生命議題的種種傷，同時也進一步產生了個人行動意向的轉變，從原本的逃離姿態轉變為自我的主動承擔，最終能夠以家作為新的生命旅程的起點。 / This is a story told by a kindergarten teacher growing up in a well-off family and leading a seemingly ‘smooth’ life. Two storylines mapped out the narratives. One is her family of origin; the other is her journey of becoming a teacher. Not having been through many difficulties in her life, the researcher/narrator found herself helpless and at loss in the face of unexpected life events. She had always been an obedient child who studied hard to meet the expectation of her mother, who wanted her to be a teacher. As she actually stepped into the workplace, however, she gave up on the opportunity of public schools and instead, ‘took the road less traveled by’. Wandering around in search of the ideal Education, she found herself losing the strength to be a teacher ever again. Family is my starting point. Confronted with the ‘ripping’ of my family, I found self-cure in this destruction. I traced back to my childhood for the absence of my father and the loss of family. Through writing, storytelling and interviews, I reorganized myself and, by understanding multiple perspectives, re-examined the significant others in my life. There are always blind spots in the writing and retelling of the story. Therefore, my readers became the critical eyes which enabled me to recognize the unrecognizable self. In the process of writing and ‘being read’, the self-exploring conversation and debate has become an eye-opening experience. It turned out that, when I am looking at other people, I have only been seeing myself.

台灣南島語族近百年來受到外來因素影響，而產生不小變化。其中之一，便 是從傳統文化信仰改宗為西洋之基督宗教，這種集體改宗的現象，發生在戰後的 1960年代由為顯著。雖然如此，但這並不能涵蓋所有原住民族的不同信仰與臺灣宗教的多元複雜，以及隱藏在人的歷史性和體驗背後更為基礎的東西，是所有人 類生命共同相屬，思考生命意義並且期望實現意義的作為。 研究者認為以 Bunun 與一貫道信仰在台東的邂逅為例，揭示當代 Bunun 生 命教育的自覺與實踐是值得探討的。因此，本文主要研究目的為： 闡述當代 Bunun 其扎根於社會脈絡下，自我生命價值與文化精神的再創造，這是關乎於「人」 心靈的渴求與生命終極關懷的教育議題﹔以田野調查及個案深度訪談作為研究方式，藉由田野調查了解台東布農族群其信仰一貫道之社會脈絡與現況，並透過個 案深度訪談了解當代 Bunun 跨越多重文化信仰對其所象徵的意義為何，又一貫道蘊含之生命/靈性道義藉文化轉譯是如何獲得族群信仰認同﹔另外曾經在一貫道中「求道」又回到原宗教信仰者，是如何看待宗教與生命間的關係。 研究結果顯示當代 Bunun 對生命的終極關懷主要可歸納於三大面向。一是 對於「靈性」當家作主，原初我為生命真主人的企求﹔二是認為尊重生命的根本， 即從身、心、靈做起﹔三是以「家」為踐道之起點，「地球生態」永續發展為宇 宙公民之責任。 / Taiwan’s Austronesian have been influenced by extrinsic factors for the past century and have produced some changes. One of them is conversion from traditional cultural beliefs to western Christianity, this phenomenon of collective conversion occurred more prominently in post-war 1960’s. However, this does not extend totally to all the diverse beliefs of the indigenous people and to the multiplicity of religions in complex Taiwan, as well as those underlying historical and experimental nature of human beings. Humans commonly, think of the meaning of life and how to achieve this expectation. The author of this study believes the Taitung’s Bunun traditional culture and their belief in I-Kuan Tao’s encounter, for example, reveals the awareness and the practice of contemporary Bunun’s life education are worth exploring. Therefore, the main points of this study are expounds the contemporary Bunun who is rooted in the following social context and recreates the value of self-life and cultural spirit, which is related to the educational assertion of the "human" mind and the ultimate concern of life. On the basis of field work and in-depth interviews, used as methods of research and through field investigation of the Taitung's Bunun people's belief in I-Kuan Tao, the social context and situation; and through in-depth case interviews, to fathom the contemporary Bunun, across the multiple cultural beliefs, on the significance of symbols consistent with life and spiritual moral righteousness and how this can be translated into a faith recognized by the ethnic group. In addition, in the same way, what is the meaning of life if the "Tao seekers" were to return to their original religious faith? The research results show that contemporary Bununs ultimate concern for life can be summed up into three aspects, one is to be the master of "spirituality" , and be my own original master; second, is the respect for fundamental life, that is beginning from the body, mind and spirit; third, is the "home" as the starting point of the practice of Tao, the responsibility of the citizens of the Universe for "Earth's ecological" sustainable development.

京都大学 / 0048 / 新制・論文博士 / 博士(生命科学) / 乙第13297号 / 論生博第20号 / 新制||生||56(附属図書館) / 京都大学大学院生命科学研究科統合生命科学専攻 / (主査)教授 石川 冬木, 教授 松本 智裕, 教授 朝長 啓造 / 学位規則第4条第2項該当 / Doctor of Philosophy in Life Sciences / Kyoto University / DFAM

京都大学 / 0048 / 新制・課程博士 / 博士(工学) / 甲第18276号 / 工博第3868号 / 新制||工||1593(附属図書館) / 31134 / 京都大学大学院工学研究科材料工学専攻 / (主査)教授 白井 泰治, 教授 中村 裕之, 教授 安田 秀幸 / 学位規則第4条第1項該当 / Doctor of Philosophy (Engineering) / Kyoto University / DFAM

京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第18723号 / 文博第681号 / 新制||文||617(附属図書館) / 31674 / 京都大学大学院文学研究科文献文化学専攻 / (主査)教授 松村 朋彦, 准教授 川島 隆, 教授 佐々木 徹 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

京都大学 / 0048 / 新制・論文博士 / 博士(法学) / 乙第13081号 / 論法博第195号 / 新制||法||160(附属図書館) / 京都大学大学院法学研究科基礎法学専攻 / (主査)教授 亀本 洋, 教授 服部 高宏, 教授 曽我部 真裕 / 学位規則第4条第2項該当 / Doctor of Laws / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(理学) / 甲第20206号 / 理博第4291号 / 新制||理||1616(附属図書館) / 京都大学大学院理学研究科生物科学専攻 / (主査)准教授 佐藤 ゆたか, 教授 沼田 英治, 教授 高橋 淑子 / 学位規則第4条第1項該当 / Doctor of Science / Kyoto University / DGAM