本篇論文主要探討黃哲倫在《剛下船的新移民》、《如鴉而飛》、及《尋找唐人街》這三個劇作中，處理「文化認同」主題的轉變。這三個劇作分別代表黃哲倫創作生涯的三階段，即初期─華裔美國文化認同、中期─華裔美人漂泊離散的文化認同、以及晚近─華裔美國文化認同的多元文化未來。同時，將援引德希達的「主體觀」、傅柯的「對抗記憶」、霍爾的「文化認同」概念、哈伯馬斯的「包含他者」、以及學者對多元文化的討論等，並應用於文本之分析與探討。本論文共分為五個章節。第一章略述黃哲倫的三個劇作以及所採用的理論。第二章討論作者如何在《剛下船的新移民》中剖析華裔美國文化認同。第三章探討《如鴉而飛》中老一輩華裔美人漂泊離散的文化認同狀態。第四章側重於作者在《尋找唐人街》□所勾勒出的多元文化未來之希望與遠景。最後一章則回顧前述四章中的劇作及理論，並總結黃哲倫在三個作品中對於「認同」看法的轉變及其詮釋。 / In this study of David Henry Hwang's three plays FOB, As The Crow Flies, and Trying to Find Chinatown, I would like to explore the change of his attitude toward identity issue. These three plays represent the three stages of his writing career：first, the early stage of Chinese American identity; second, the maturing stage of the traveling cultural identity for Chinese American; third, the latest stage of a multicultural future for Chinese American identity. In my study, I apply several theories for the theoretic approach in this thesis, such as Jacque Derrida's "subject," Michael Foucault's "counter-memory," Stuart Hall's concept of identity, Jurgen Habermas's "inclusion of the Other," and Michael Omi's and Angela Davis's multicultural viewpoints toward ethnicity. The thesis is divided into five chapters. The first chapter aims at a general introduction to the three stages of the playwright's career and to the theories employed for textual analysis. The second chapter is the discussion on the work of his early stage-Chinese American identity in FOB. In the third chapter, I will analyze the traveling identity for early Chinese American in As The Crow Flies. In the fourth chapter, I will stress Hwang's latest production of a promising multicultural future for Chinese American identity in Trying to Find Chinatown. Finally in my concluding chapter, I would like to review the changes of Hwang's concepts in these three plays with regard to cultural identity and offer his own interpretation for new and hopeful Chinese American identity.

2014年，台灣FOX頻道播出美國長青諷刺卡通《辛普森家庭》，以其台味十足的配音風格而紅極一時。台灣《辛普森家庭》揉合了在地當時流行的時事話題，與原版內容大相逕庭，卻深受台灣觀眾喜愛。然而，即使廣受歡迎，台版《辛普森家庭》也為部分觀眾所批評，認為其喪失原版樣貌，在網路上亦興起一波攻擊與護航熱議。過去研究指出，人們傾向接觸與自己相近的事物，也比較喜歡這樣的內容（Markus & Wurf, 1987; Chang, 2002, 2005, 2008a, 2011）。 據此，本研究以雜揉兩種文化的影視文化產品出發，試圖於自我一致性理論（Self Congruency Theory）版圖中加入影視消費一環。因此，本研究以「知覺影片文化」與「既存文化認同」之交互作用切入，欲了解兩者之間的關係。此外，本研究亦試圖剖析閱聽人觀影時的心理機制，加入閱聽人觀影後的認知反應（自我參照、自我－影片連結、心理距離）與情感反應（正向情緒、觀影享受），測試其對於影片態度的效果。 本研究採單因子實驗設計，以「知覺影片文化」為自變項，以「文化認同」為調節變項，兩者之交互作用項作為分析之用；此外，亦探討自我參照、自我－影片連結、心理距離、正向情緒、觀影享受等五概念對於影片態度之中介效果。研究結果指出，知覺影片文化與文化認同之交互作用並未能顯著預測影片態度，文中討論研究限制所在與未來研究建議。

馬來西亞至今已獨立58年，國內族群的問題一直備受矚。然而，回顧馬來西亞華人身份認同研究，主要從歷史脈絡結構下詮釋，缺乏經驗性研究。伴隨著世代的改變，馬來西亞華人身份認同亦可能隨之改變。本研究主要探究當今馬來西亞華人是否仍強調華人的概念以及在文化認同上是否認知為中華文化，以及影響該認同之因素。協商式認同是一種建構式認同，主要認為透過國家的主導以及社會環境可影響民眾的認同。有鑑於此，吾人認為不同世代華裔隨著國家政策與社會環境影響下，年長世代華裔與年輕世代華裔在身份與文化認同上有所差異。本文研究以馬六甲為例，在研究途徑上分成三種方式，分別是「非結構性訪談」、「內容分析法」、「參與觀察法」以探究該因果關係。吾人發現，在身份認同上，年長世代認為華人與中國人沒有差別，且他們較重視華人身份。反觀，年輕世代則認為兩者皆有差別，同時他們不太重視華人認同，傾向強調馬來西亞國家認同。至於在文化認同方面，年長世代認為中華文化等同於華人文化，且較重視華人文化，反之年輕世代則認為華人文化屬於馬來西亞文化一部分並不太重視華人文化。造成各世代認同的差異的因素主要是家庭教育、教育類別、接觸非華裔頻率、居住地區等。另一方面，倘若觀察年輕世代會館參與狀況，亦可顯現出年輕世代華裔缺乏華人文化認同，因而不投入會館，促使會館無法透過活動強化年輕世代對於華人文化的認同，並造成會館沒落的趨勢。最後，從馬來西亞報章脈絡變化，從早期偏中國化報章並於獨立時期轉向偏馬來西亞化，無論是編寫格式或內容版面差異，亦可了解年輕世代華裔缺乏華人身份與文化認同的原因。由於年長世代經歷中國模式報章，因此強化他們華人認同。反之，年輕世代則浸溺在馬來西亞模式的報章中，強化了他們的馬來西亞人認同。綜合而言，基於國家的政策主導與社會環境的影響，促使年輕世代的華裔產生新的認同，即：不太重視華人認同，反之被國族認同取代。反觀，年長世代則維繫著以往研究成果所指出，較強調華人認同。 / Malaysia had already independence for 58 years, but the ethnic problem is still the most important issue. When reviewing the research about the Malaysia Chinese identity, we can know that, most of the researches were from the historical structure annotation, therefore which lack of experience research. The main of this thesis is to explore the Malaysia Chinese will emphasize the Chinese identity or not based on the difference in generation and ideas. And what’s the reason affect the difference generation self-identity? Furthermore, in the idea of culture, what is the differences between Malaysia culture and Chinese culture thinking by Malaysia Chinese? And what’s the reason affect the difference generation thinking about the culture? Negotiating identity is an identity which constructs with civil society and political life, thus I think Malaysia Chinese in self-identity might be changed by the generation differences. This thesis use a case of Malacca city, in approaches, use the “nondirective interview”, “participant observation”, “content analysis”, to explore the relationship between Chinese identity and the affect reason. We found that, difference in generation who culture identity and Chinese identity are different, older generations think Malaysian Chinese & China people are the same and they will emphasize more on Chinese identity. On the contrary, younger generations think Malaysian Chinese & China people are different, and they won’t emphasize on Chinese identity conversely emphasize more on the national identity (Malaysia identity).The factor of affecting are family effects, educational effects, relationship with another ethnic, the region which stay, etc. Moreover, through observed the Chinese group also realized that, younger generations lack of participation in the Chinese group. This means younger generation scarcity the Chinese identity, thus Chinese group becomes wane. Finally, the analysis of Malaysian newspapers also ascertain that, older newspapers reported more on the news of China, thus strengthen older generations emphasize the Chinese identity. The other hand, newer newspapers reported more on the news of Malaysia, thenceforth created younger generations who are more emphasize on Malaysian identity.

在目前愈來愈受重視的文化認同議題上，譚恩美在《喜福會》中充分地展現了華裔美國人在美國環境中的認同困境。面對自己的雙重文化背景，華裔美國人往往採取抗拒的態度，這常使得中國認同成為她們的包袱，誤以為只有拋棄中國認同才能使她們在美國被認同與接受。本論文提供了三個主題，分別從華裔美人的自我認同、語言和時空變化中打破華裔美國人普遍的迷思，亦即隱藏甚至打壓自己的中國認同才能使自己的認同不致混亂而獲得平衡。這三項主題同時也顯示在文中的華裔美人的內心成長，從抗拒到認同，她們終對自我肯定並創造出獨立的華裔美國人的歷史。 Introduction Chapter One: Disintegration of a Unitary Chinese or American Self: Emergence of New Female Selfhood Chapter Two: Decentering the Languages Chapter Three: Breaking the Boundaries of Time and Space Conclusion / Amy Tan has created The Joy Luck Club a book with Chinese Americans' struggles and inner conflicts in American context. In this book, Tan manages four pairs of Chinese American mothers and daughters to demonstrate their conflicts in both generation gaps and cultural identities. In the searching of cultural identities, we see resistance, negotiation and ultimately the communication between the mothers and the daughters. This book successfully portraits the becoming process of the in-between cultural identities of the Chinese Americans. This thesis is divided into five parts: Introduction, three chapters, and Conclusion. Three chapters discuss the development of the characters via the themes of self-construction, language application, and the arrangement of time and space not only to abolish monolithic American cultural identity but also to motivate an equal valuation for Chinese identity. By exploring these themes in the life of the Chinese Americans in The Joy Luck Club, I would like to inspire a border perspective for Chinese Americans to reach their cultural identities.

近年來，台灣社會當中掀起了一股「台客文化」熱潮，不但有越來越多人以「台客」自稱，亦有「台客」為名的書籍出版、以「台客」為名的活動舉辦，形成了一股文化「台」風，本文探究「台客文化」之社會想像的形成及其文化意義。 「台客」這個詞彙最早起自於50年代，外省人嘲笑講國語不標準的本省人是「台客」，近年來則又在青少年次文化場域中興起，指著穿著打扮很俗氣、不入流的人，多半帶有鄙視的意味。不過，2005年八月，歌手伍佰、陳昇等人舉辦「台客搖滾」演唱會，翻轉「台客」一詞原來的負面意涵，將「台客」視為一種「驕傲的認同」，聲言「在台灣，人人都是台客」、「台客就是台灣的文化」，帶動了社會中「以台客為榮」的「新台客」論述，以「台灣特色」形成「台客文化」的想像軸心，使得檳榔西施、歌手伍佰的搖滾樂、傳統的布袋戲……等均接合進入「台客文化」的想像中，形成了一股「台客文藝復興運動」。不同於當前「台客」的研究多半將「台客」的意義固定、本質化的處理，在觀察的取徑上，本文採用拉克勞與慕芙(Laclau&Mouffe)霸權／論述理論中的「空符徵」(empty signifier)概念作為切入此一現象的理論與方法，考察「台客」一詞意義流變的論述軌跡，如何從一個狹義的風格指稱，逐漸擴大成了一個促動關於「我們台灣」之文化共同體的想像的符號。 本文以為，使得「台客」擴大成為代表「我們台灣」的空符徵之所以可能，乃在於「新台客」論述將「台客」建構為一種得以與美、日、韓與之抗衡、代表我們台灣特色的文化想像，吸納了台灣社會流行文化語境當中長期以來始終處於哈韓、哈日、哈美而獨缺哈台的文化認同焦慮情緒以及隨之期望「哈台」的文化民族主義文化主體慾望，成為文化全球化衝擊之下，一種「本土化」力量的抗衡與反撲。另一方面，本文也發現，在「人人都是台客」、「台客就是台灣文化」這樣文化共同體的光明號召論述下，看似「眾聲喧嘩」的「台客文化」想像之中，仍有一個「主音」是被明顯合唱的——那麼便是將在過去國民黨語言政策下所壓制的遭到禁制的台語歌、布袋戲、歌仔戲，在這一波「新台客」論述中以「台客」之名重新被歡呼，一方面是針對「舊台客」論述當中的語言歧視問題藉著「新台客」的意義重整進行象徵鬥爭，另一方面亦顯露了「台客文化」的形構力量，除了相對於「全球化」的「本土化」意識之外，亦顯露了與「中國」相對的「本土化」力量，在兩種「本土化」的交錯張力之中，開啟了通俗文化場域當中「台灣性」(Taiwaness)的想像起點。

對中國大陸及相關問題的研究，在面對中國大陸以政治、經濟與武力威脅，並不時主張對台擁有主權的台灣而言，實在很難脫離「顯學」的地位；也就是因為中國大陸的威脅一直存在著，兩岸關係與台灣的生存就不得不緊密結合在一起，所以對中國大陸問題的研究，以兩岸關係作為研究結果的呈現，就成為學者所熱中的項目之一。當前，兩岸關係的研究已到汗牛充棟的地步，但對兩岸關係理論的建立卻明顯不足，這個不足對於已有的兩岸關係研究成果，常構成諸多不周延之處，經常被學者提及。 現有兩岸關係的研究，雖有外交史途徑(the diplomatic history approach)、分裂國家途徑(the divided nation approach)、理性選擇途徑(the rational choice approach)、菁英衝突途徑(the elite conflict approach)及不對稱政治過程途徑(the asymmetrical political approach)等五大類，但卻沒有任何一類將台灣國家認同分作制度認同、文化認同及族群認同三個環節加以討論，並依此討論作為研究兩岸關係的途徑者，但明顯的卻是台灣的國家認同內涵變化，對於兩岸關係具有決定性的影響力，因此，本論文在假設中共對台「併吞」態度長期不變的情況下，集中探討台灣民眾由兩蔣時代經李登輝時代，到陳水扁時代的國家認同轉變，及其對兩岸的影響，並意圖建構以台灣國家認同變遷作為自變相，以兩岸關係作為應變相的兩岸關係研究途徑（approach），甚至進一步建立國家認同變遷對兩岸關係影響的理論，至少也應補充現有兩岸關係的各類理論，讓各家理論或研究途徑在解釋、描繪與預測兩岸關係過程中，多加考慮台灣民眾對國家認同的主流意向，使得兩岸關係的相關理論或途徑因而更加周延與完備。 「國家認同」（national Identity）的含意眾說紛紜，國內學者江宜樺教授主張國家認同應該以「族群認同」、「文化認同」及「制度認同」三個主要層面來討論，只有三個層面的綜合表現，才得以稱為完整的國家認同內涵，本文就是借用此三個環節，進行國家認同的討論，本文中更指：「族群認同」是以認同中國人或認同台灣人為討論主軸，「文化認同」則指台灣經由本土化的推動後，台灣人民對於台灣文化或中國傳統文化認同的區隔，「制度認同」是在討論台灣人民認同中華民國政治體制運作，或認同中華人民共和國政治體制運作的區別；由兩蔣時期、李登輝時期及陳水扁時期，台灣在此三個環節中的整體表現，構結出當時特有的國家認同表現，從中以縱向比較的方式，討論台灣國家認同的變遷情形，並就當時的國家認同情形與當時的兩岸關係作相對應的探討，以建立自兩蔣以降台灣國家認同變遷與兩岸關係變化的因果關係，再從因果關係的確立中，推論出現階段及往後兩岸關係，在台灣領導人有意引導國家認同變遷方向，及中共僵硬的對台政策相互衝撞下，兩岸關係的可能發展方向，提供在此領域的研究者另一種值得深思的面向與空間，讓兩岸關係的理論建構更加完備。 / Researches of Mainland China and relative inquires can hardly be separated from the position of “Explicit Learning” in Taiwan, while facing political, economical as well as military threats from Mainland China, in addition to the constant declaration of its sovereign right on Taiwan. Due to the threats from Mainland Chain remain unchanged, cross-strait relations and the existence of Taiwan can’t help but tightly link together. Thus, presentations of research results concerning cross-strait relations have become one of the popular research topics for scholars. At present, numerous researches of cross-strait relations have been carried out, yet the establishment of cross-strait relations theory is somehow obviously inadequate. Such insufficiency often results in a variety of negligence to the outcome of existed cross-strait relations researches and it is frequently brought up by scholars. Although present researches on cross-strait relations are categorized into five approaches; the diplomatic history approach, the divided nation approach, the rational choice approach, the elite conflict approach and the asymmetrical political approach. Nevertheless, there is none to categorize Taiwan national identity into three key aspects which are systematic identity, cultural identity and ethnic identity for further discussion, and nor is it discussed accordingly to include it as an approach of researching cross-strait relations. However, it is clearly that the connotation change of Taiwan’s national identity has decisive influence on cross-strait relations. As a result, this dissertation is based on the assumption that China’s attitude of swallowing up Taiwan by military force remains unchanged in the long run and concentrates on the discussion of national identity alteration of the Taiwan people starting from the era of Chiang Kai-Sheik and his son Chiang Ching-Kuo, via the era of Lee Teng-Hui to the era of Chen Shui-Bian , and its influence on Mainland China and Taiwan. It also means to build a research approach on cross-strait relations in this dissertation by setting the change of Taiwan‘s national identity as the independent variable and cross-strait relations as the dependent variable. It further establishes a theory of the influence of national identity alternation on cross-strait relations. Therefore, this dissertation at least provides additional information to assorted theories of cross-strait relations and allows scholars to take the main-stream national identity of the Taiwan People into deeper consideration while they are in the process of explaining, describing and predicting cross-strait relations; hence, it makes the related theories or approaches of cross-strait relations sounder and more complete. The meaning of national identity is rather confusing. Professor Chiang Yi-Hua thinks that national identity ought to be discussed from three aspects of ethnic identity, cultural identity and systematic identity. Without a combined performance of these three aspects complete national identity connotation can’t be existed. This research uses these three aspects to make discussions on national identity. In the research it clearly points out “national identity” is discussed mainly on identifying the Chinese or identifying Taiwan people and “cultural identity” means the identity division of the Taiwan people towards Taiwan culture or Chinese traditional culture after the movement of localization. “Systematic identity” is to discuss the identity difference of the Taiwan people in the political system operations of the Republic of China or People’s Republic of China. Taiwan’s overall performance of these three aspects, from the era of Chiang, Kai-Sheik and Chiang Ching-Kuo, via the era of Lee Teng-Hui to the era of Chen Shui-Bian, created a specific national identity performance during those periods. Vertical comparison was applied to discuss the change of Taiwan’s national identity. Mutual discussions on national identity and cross-strait relations during that period are also completed to launch cause-result connection between Taiwan’s national identity and change of cross-strait relations since the two Chiang era, afterwards, present and future cross-strait relations are inferred from the certainty of cause-result connection and possible development of cross-strait relations under the impacts of Taiwan leader who intends to induce the alternation direction of national identity and Mainland China’s stiff Taiwan policy. It is to present another thinking path and space to researchers who are involved in this field and allow the theory structure of cross-strait relations better equipped.

第一章 開宗明義質問人類學與民族誌的排灣族如何與現今的自我認同相連？今日的排灣族「民族意識」很清晰的源頭不是出於主觀認同，而是出於外力強加。在人類學出現之前，其實今日被指稱為排灣族的人群，根本沒有「民族」的想像共同體存在。而是許多個以部落或部落同盟作為想像共同體的人群；這概念不同於民族的定義，不該被外來知識當作「必要的客體」而粗暴分類。而「台灣原住民族」分類之演變是基於日本帝國主義的殖民需求，由早期台灣殖民地人民的「原漢分類」輪廓，並以「高砂族」之改造為最終目的。列舉所引用的有關排灣族傳統文化的特徵，也試著回到本論文的主題「民族傳統文化」的辯證假設。借用部份人類學的知識文本，來開啟本論文場域中特定人群之民族邊緣、文化認同與社會變遷的探討。 第二章 就本論文所限定的區域範圍提供背景論述，以利讀者作為認知與思考的必要參考。包括一般性的地理與人文，以呈現其多重邊緣位置的特色。在被殖民統治前，其神話傳說建構的「我群」與權力體系之介紹，表明其有完整的知識系統以及對應的權力結構。而後敘及獅子鄉各村之行政沿革，新身份符號所使用的新概念系統，本文是以「鄉」作為一個觀察單位，以「鄉民」的認同與「族藉」認同再作另一層的觀察對比。 第三章 回顧歷史上發生在本區域的異文化接觸與外來統治。文化接觸在此分為兩個層面，即輭性的自然互動狀態以及武力對抗時期。當傳統文化優勢不再，民族邊緣的消長於是發生，民族認同的需要也進入當地人的心智中。而後更強烈的文化衝擊，來自異族的政治改造；使得傳統文化的優勢不但不可能繼續存在，反而有可能遭到根本的鏟除。 第四章 權力、知識、信仰與理論的興替：簡而言之就是不同的知識邏輯在強烈的競爭，建立自己的領域與穩固其優勢。而信仰、知識與權力是三位一體的，且三者之間運用各種理論來加強與包裝。本章試從三個角度解析，第一是頭目家庭權力勢微，並使得傳統的知識邏輯不再能執行應用程式之改寫。第二是國民教育取代傳統，新舊知識與權力鬥爭下此消彼長。第三當外來統治勢力更易後，處於信仰空窗期的人們受到新的、有組織的宗教團體所帶來的新文化刺激；祖靈信仰改宗基督，又一次的知識邏輯重組，族群與認同邊緣的形成受到更深度的影響。最後是與世界接軌後，多元文化思想論戰隨著台灣內部之民主化而成熟，傳統與新興勢力兩邊同時得到大量的知識擙援，新一輪的權力攻守值得進一步觀察。 第五章 文化認同與社會變遷實為一體之兩面，因為社會變遷的發生，迫使文化需要有新的程式來執行新的工作。例如新的法律身份、歷史意識建構等，而身份與文化認同的轉換又取決於外部社會的客觀條件。由傳統身份轉為現代身份，新的認同產生了重疊與多元的情況。尤其是民生需求之取得方式，出現了斷裂式的轉換。有關民族傳統文化風貌的變遷，藉由直接呈現獅子鄉現時的文化面貌，以對比的方式顯示截然異於同樣擁有「族藉身份」的北排灣區域人群，希望能引發進一步的思考。尤其出人意外，在最沒有「原味」的「原鄉」，竟舉辦國內規模空前絕後的全國原住民族嘉年華「麻里巴狩獵祭」，無疑是一個值得觀察與探討的重點。 第六章 反思與回顧，希望能藉由思辯的方式進一步對本論文所建構的民族邊緣、文化認同與身份認同間的互動關係與社會變遷作整體性再思考。由對「民族傳統文化」的認同力度，去思考民族邊緣的移動。有關人類學與民族認同，是否該回到「想像共同體」的論述脈絡中，重新檢視一個被人類學所建構的民族邊緣。而這個民族的邊緣經過一個世紀的煅煉是否有了民族意識或文化內涵之「中央」與「邊陲」的相對性出現。另外，「教育、教化與同化」過程中，從知識的生產與再生產去觀察，進一步探討民族認同與文化認同間的互動關係。甚至應該思考所謂的國民教育是為了建構「現代國家」認同或是「民族傳統文化」認同。本地區的另一大特色是戰爭與文化重生，這項因素遠大於一般性的社會變遷，對於初民社會人群與民族國家體制直接戰爭對抗時，所產生的傳統知識邏輯斷裂之可能性，以及族群對歷史選擇性的遺忘，作反思探討並回顧學界漢化、土著化、在地化等論述的實地驗證，並提出本論文所獲之研究心得「權力化」觀點，供思考目前台灣「民族問題」與「認同問題」時另一新視野。 結論 作全篇寫作精神、信念、風格與意義的總結。 / Since 1872 Japanese troop invaded this area, for the first time, the indigenous people in the mountain tribes met the nation’s force of the outside world. In 1895 Japanese occupied Taiwan, and started its colonial careers, the indigenous peoples in the mountain area were treated as wild beast never been protected under the constitution or law. After 10 years military suppression in 1915 all the weapons of indigenous people had been taken away, and strictly police control system had set up. In 1942, after the Japanese stated the Pacific War. Thousands of what so called volunteers had been leaded to the front line of jungle battlefield from the indigenous people’s tribes, more than 70% died, the others almost all of them wounded when they were sent back in 1946. In 1949, the Chinese ruler party KMT lost the civil war and slipped to Taiwan. Since then by the excuse of anticommunist, millions of people in this island live under the martial law for 40 years, of course those indigenous peoples were included. After the dictatorial president Chiang died in 1989, some of the Taiwanese tried to found an independent nation, Culture identity and nation identity became the biggest issue in this island especially during the campaign of voting seasons. Unfortunately, more than half million indigenous people can’t stay away from the arguing, and somehow be used to prove that Taiwanese is not Chinese. In 2000, for the first time what so called the president of Republic of China, has been taken by a 13 years old young party from the one who is already more than 100 years old. But almost more than 90% of the indigenous people’s voting were not supporting this young party, the ironic result push the new ruler has to face his idol with a much more serious attitude, and the latter aware of his un-replaceable value in this new political market. The culture identity especially for the traditional part has been changed more than twice in last century, the article is trying to find out the relations between indigenous people’s psychological activities inside and the social’s reforming outside during last 100 years. Shih Tzu country (which is a basic administrative unit comprising 8 villages about 5,500 in population) of Ping Tung country in southern Taiwan, people here were identified as Paiwan, they use the same dialogue as well as the other Paiwan, but except that there is almost no other traditional culture has left. From this very particular aspect caused the research in this title ahead.

本研究從日本品牌與日本形象廣告手法在台灣氾濫的社會現實出發，透過對品牌來源國、日本文化認同程度與一致性三個變項的學術理論爬梳，以「表現形式」操弄廣告中呈現的國家印象，而變項間交互作用的分析結果如下： 一、產品的品牌來源國對品牌態度與購買意願有顯著影響；日本品牌較台灣品牌有更好的評價。 二、日本文化認同程度對品牌來源國具有調節作用；日本文化認同程度高的消費者傾向對日本品牌有更多的偏好，對台灣品牌有更負面的態度；而對日本文化認同程度低的消費者，日本品牌與台灣品牌之間的差異則不是那麼明顯。 三、一致性的廣告將導致較正面的品牌態度。 四、日本品牌採用日本形象廣告或台灣形象廣告，都不會對品牌本身有太大的影響；然而，台灣品牌採用一致的台灣形象廣告將使消費者有較正面的品牌態度，不一致的日本形象廣告不但沒有為台灣品牌加分，反而讓消費者產生反感。 本研究的實務意涵則有幾個重點，一是日本品牌不一定是台灣消費市場的萬靈丹，從個人特質來看，日本文化認同程度較低的消費者並不會因為日本品牌的來源國印象改變其產品評估，因此其他的產品或行銷因素可能才是決定消費者意向的關鍵。二是台灣品牌的消費者不一定對日本形象廣告的手法有所偏好，這可以視為對許多台灣品牌以及廣告行銷人員的警訊，因為一般台灣廠商似乎認為若能透過廣告把台灣品牌打造得很日本，就能將廣告中日本的正面形象轉移至消費者對台灣品牌的態度上，因此，近年來浮濫使用日本形象廣告手法的台灣品牌屢見不鮮。但本研究由基模不一致可能導致的負面態度效果切入，研究結果也證實了某些情況之下，台灣品牌若採用了日本形象廣告反而會引起消費者不良的情感評估反應。故實務應用上，日本品牌的定位策略有較多操作空間；台灣品牌則需加強形象管理，不適合採用太過跳躍或多變的形象路線。 / This study is inspired by the social fact that Japanese brands and Japanese image advertising are overflowing in Taiwan. After going through the literature on the three variables of brand country-of-origin, Japanese cultural identity and congruency, this study manipulates country image in advertising with “expression form”, and results of the interactions among variables are as follows: 1.Brand country-of-origin has a significant impact on brand attitude and purchase intention; the evaluation of Japanese brand is better than Taiwanese brand. 2.The degree of Japanese cultural identity has a moderating effect on brand country-of -origin; consumers of high Japanese cultural identity are tend to prefer Japanese brand; however, to consumers of low Japanese cultural identity, the difference between Japanese brand and Taiwanese brand is not obvious. 3.Congruent Advertising leads to a better brand attitude. 4.Whether Japanese brand adopts Japanese image advertising or Taiwanese image advertising, there is no special impact on the brand itself. However, if Taiwanese brand adopts congruent Taiwanese image advertising, it will make consumers have a better brand attitude; incongruent Japanese image advertising won’t bring good to Taiwanese brand but incur consumers’ disfavor of it. Executive implications are also suggested. First, Japanese brands are not always overwhelmingly favored in the market of Taiwan. From the point of personal characteristics, consumers of low Japanese cultural identity won’t change their product evaluations due to the brand country-of-origin image of Japan. Thus, other product or marketing factors might be the keys to consumers’ intentions. Second, consumers of Taiwanese brands do not necessarily prefer Japanese image advertising, and this could be regarded as a warning to Taiwanese brands and practitioners in advertising and marketing, because generally the manufacturers in Taiwan seem to consider that as long as they can build Taiwanese brands Japan-like, the positive image of Japan in advertising would be transferred to consumers’ attitudes on Taiwanese brands. Consequently, Taiwanese brands abusing Japanese image advertising have been prevalent in recent years. The study is based on the negative effects of schema-incongruency on attitude, and the results also prove that under certain circumstances, it would cause consumers’ unfavorable affective responses instead that Taiwanese brand adopts Japanese image advertising. Therefore, in application for practice, positioning strategies of Japanese brands are more flexible to manipulate. Taiwanese brands have to put emphasis on image management and prevent changeful or varied image tactics.

由於全球「華語熱」的風潮，「華語」逐漸躍升為世界前三大強勢語言，因此近年來許多外籍生多選擇至中國大陸或臺灣進行短期或長期的專業中文培訓。然而，外籍生在正式接觸漢字及中華文化之前，首先必須面臨的課題便是中文名字的命名。由於「姓名」承載了各國語言中特定的文化內涵與社會風尚，因此不同國籍的外籍生在面臨中文姓名的命名時，必定也會受到不同程度的文化衝擊(Culture shock)。 本研究屬於質性研究，所採用的研究方法為內容分析法及訪談調查法，樣本資料的蒐集與訪談對象的來源是就讀於國立政治大學的外籍生。本文主要探討的核心問題有三：第一，分析外籍生的中文姓名在形、音、義的語言結構與文化特徵；第二，了解外籍生對中文姓名的偏好及對中華文化的認同程度；第三，釐清華語教師為外籍生命名的過程、所依據之原則以及與學生溝通協調的情形。另外，本文也將一併探討中英姓名文化的歷史源流，並比較其背後所隱含的民族心理與社會價值觀，以作為研究核心問題的基礎架構。 研究結果顯示：外籍生的中文姓名在語言結構上的特徵為筆畫偏少、從原名音譯為主、多選用具有正面意義的用字；在文化特徵上，其中文姓名具有明顯的性別特徵，且選字的自由度較高。此外，外籍生對於中文姓名的字形及字義較為重視，且多偏好漢化程度較高的中文名字。在華語教師的命名原則方面，則是以符合華人命名習慣、中文名字能配合學生母語姓名的發音、讀音和諧、易寫好記為主。 探究外籍生中文命名的課題，對於華語課堂教學本身及中華文化的弘揚都有重要的價值與意義，不僅能強化外籍生對於中華文化的認同感，更能營造良好的教學氛圍，對於提高其跨文化交際的能力也有莫大的裨益。 / Chinese has gradually emerged as the world's top three significant languages because of the hot trend of Chinese learning around the world. Therefore, many international students have been visiting Taiwan or China, where provides the professional teaching quality and learning environment to train their Chinese abilities. Hence, naming becomes the first issue which these international students may confront before they formally explore the Chinese characters and cultures. Chinese name is a complicated language symbol which represents one’s uniqueness and contains specific culture connotations and customs, so the cultural differences may possibly lead “culture shock” to the international students during the naming process. This qualitative research is conducted by content research method(N=1666)and interview survey method(N=18), the data sources was mainly gathered from the international students of NCCU. The main issues of this research are listed as follows: 1.To analyze the language structures and culture connotations associated with the characters, pronunciation and meanings of the students’ Chinese names. 2. To investigate the students’ personal preferences and the intensity for their cultural inclination. 3. To realize the process and basic principles of the naming issues which the Chinese teachers adopt as well as the communication and negotiation between the teachers and students. In addition, the study will investigate the historical origins of the Chinese and English cultures, and compare the ethnic psychology and social norms behind these different cultures to establish a basic structure for the main issues in this research. The result of this research demonstrated that on the structure of the language aspects, the international students prefer the Chinese names which are characterized by simple strokes, transliterated from the original names and including positive meanings. Furthermore, on the cultural aspects, it showed obvious gender characteristics and greater extensive selectivity of characters of the Chinese names. In addition, the international students attach more importance to the characters and the meanings of the Chinese names and showed more preferences to the names which are corresponded with the naming convention of the Chinese community. As for the Chinese teachers, their main naming strategies are: Sticking to the Chinese naming convention, transliterating from the original names, easy pronouncing, writing and memorizing. It is undeniable that this research represents essential values for upgrading the teaching achievement for the Chinese teachers and enhances the cultural inclination for the international students. The last but not least, it is also helpful for the students to promote their ability of intercultural communication with proper Chinese names.

融入臺灣：外國人使用智慧型手機為整合工具的經驗 / Expats living in East Asian nations have a distinctly fresh view of the burgeoning cultures around them. The field of media ethnography has largely ignored this view in favor of domestic perspectives, focusing on virtual ethnography, digital observation, and the collection of empirical data within these local populations. Taiwan is a fast-evolving nation state, with an ever-increasing foreign community and a mobile phone penetration rate of 98%. This study, recounted from the eyes of an American expat living in Taiwan, examines the successes and pitfalls Western nationals face when using their smartphones to overcome cultural barriers, maintain social relationships, and build an identity overseas. The research itself takes shape through a series of one-one-one interviews, concentrating on five subjects of differing age, gender, travel background, language level and locale. The second focus is on in-depth, on-site participant observation of these individuals interacting with Taiwanese locals and attempting to build a life for themselves away from home. Observations of their daily lifestyles, combined with interview content, sheds light on the intentions and contradictions they face in using their smartphones to traverse their environment. The goal of this study is to draw a detailed and nuanced picture of the expatriate experience and image in Taiwan, as well as analyze the ability of Westerners to use technology to integrate into Taiwanese culture.