本論文旨在討論大學生參與中國短期宣教的經驗，對於其自身信仰體驗的影響。本研究藉由詮釋現象學的方法論來再現短宣生活經驗的意義層面，並在宗教經驗的討論中，提供一個案例式的觀察。透過十位受訪者的經驗呈現，本研究發現短宣過程出現以下層次的經驗意義：(1)行在水面上的經驗：包含，「革命」、與「跳脫常規的壯遊」 (2)踏上應許地的經驗：包含，「文化轉換的衝擊」、「文化轉換的適應」、以及「矛盾的中國想像」(3)屬靈家庭的經驗：包含「同甘共苦的關係」、「屬神國度的大家庭」(4)神聖巧遇的經驗：包含「好奇的磁力」與「關係的感動」(5)親眼看見的經驗：包含「天堂之夢」、「改變」。

人體乃傳播最原初的源頭，人們會依據當代社會的主流身體規範規訓自己的身體，傳遞背後所代表的價值，也依此形塑自我認同。當前社會認定標準女體的要件中，我們往往都忽略了「沒有體毛」也是一項相當重要的條件。對女人來說，體毛的去留具有相當的政治性，並佔據做女人（being woman）過程的重要戰略位置。本研究探討女性在規訓身體時，其如何理解社會規範，並聚焦女性雷射除毛的動機、目的及經驗，又她們賦予它什麼意義。另外，也探詢女性身份認同與理解策略之間的關係。 / Human body is the most primal mean of communication, people discipline their body according to body norms of modern society. Body is used to be a message carrier, we change our appearances to express the valufe that we believe and shape our identification also. While we are familiar with the traits that constitute the "ideal female body" as defined by modern society, we often overlook the fact that "absence of body hair" is also an important trait as such. The women's decision of whether to keep or remove body hair has always had political implications. It is of strategic importance in the process of "being female". This thesis focus on motive、 intention and experience of laser hair removal of Taiwan’s working girls. Explore how does the subject make sense about the norm of hair removal and the relationship between feminine identification and strategy of comprehension.

溪蘭是目前經學者証實的嘻瑪蘭人舊社，這個聚落自1813年出現於文獻記載中，至二十世紀末仍保存其地理與人文風貌上的特殊性，現人口僅約三十位，乃今日宜蘭平原上尚具清一色平埔族裔意識者聚居的地方。本論文，以一年的田野工作期，進入溪蘭人地方生活世界，以詮譯現象學的認識論觀點，撰寫一個溪蘭人的民族誌文本，此為本論文的第一個部份。其次，以擷自此一文本的詮釋和隱喻論點，在論文第二部份中進行文化的詮釋和評論。最後筆者冀望透過田野工作的實踐和論文撰寫，為既有的人類學書寫方式，增加實證研究方法外的視角──即一種更具人文氛圍的研究與書寫方式。

本研究試圖從青少年的視角，透過詮釋現象學方法論觀點來認識三位青少年夜晚家外的活動經驗、活動歷程的轉變、對活動經驗所賦予的意義，以及在夜晚家外活動中，所覺察到的自身角色定位與自我的意義。藉由深度訪談的方式蒐集分析文本，資料分析方法上則使用主題分析法呈現三位青少年夜晚家外活動與自我形塑的歷程。 三位青少年夜晚家外自我形塑的歷程故事，呈現了「青少年」不是只有單一的樣貌。隨著每一位青少年不同的個人特質與喜好，再加上生活情境脈絡的差異，在與不同的人事物互動當中，形塑了每一個人不同的經歷與角色形象，展現了不同的「自我」。「自我」的意義存在於每一個人的行動當中，是個人與環境互動過程而產生的，因此青少年夜晚的家外行動，一部份展現其生活環境的區域特性，另一方面，也展現了個人的主體性，在看似相同的活動當中，卻有一些不同的行動，以及行動背後所隱藏著不同的意義脈絡。所以如同我和三位青少年，四個人，就有四種夜晚的故事，而一千零一個青少年，就會有一千零一夜的故事。 最後根據本研究之結果，研究者於文末針對家庭、學校、青少年相關政策、青少年外展工作提出了相關建議與省思。 / Using hermeneutic phenomenology, this study examined evening activities of three adolescents in the community. I conducted in-depth interviews, asking the participants to describe their evening activities, the meaning of these activities, and the role of self in these activities. I analyzed the transcripts using thematic analysis and presented their course of self-development involving in these varying evening activities in the community. The evening stories of these three participants showed that three were no stereotypical images of youth. Every youths had their own personal traits and preferences. And, their individual life situations and people interaction shaped who they have become and how they see themselves. Therefore, the meaning of self exists in every human action with other individuals and in the environment. So, the types of evening activities youths participated in showed the characteristics of the environment they lived in and showed their individual unique characteristics. Even though there were some activities seemingly identical, there were hidden meanings behind them. These study showed that ever youth has their own unique story. Like me and the participants, we together had four evening stories to tell. So if there were one thousand and one youths, there would be one thousand and one stories to tell. At the end, suggestions and implications were discussed about family, school, and youth-related policies and youth outreach work.