• Refine Query
  • Source
  • Publication year
  • to
  • Language
  • 216
  • 197
  • 19
  • Tagged with
  • 216
  • 216
  • 87
  • 61
  • 52
  • 52
  • 51
  • 49
  • 48
  • 42
  • 41
  • 40
  • 39
  • 38
  • 35
  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
111

認同的歸屬與凝聚─Sasalah'部落的社會組織與儀式變遷 / The sense of belonging and social cohesion of identity: transformation of social organization and ritual in Sasalah’

楊珮琪 Unknown Date (has links)
Sasalah’部落位於台東縣太麻里鄉香蘭村新香蘭聚落,香蘭村為一有漢人、阿美族人、排灣族人、平埔族人的多族群混居村落,各族群於不同時期進入香蘭地區定居,並在長時間的互動下形成目前所見的特殊文化樣貌。本研究透過對Sasalah’部落的歷史爬梳,以及當代社會文化變遷的研究,討論分析形成於日治時期的Sasalah’部落,在與周邊不同的族群文化互動、面對台灣整體社會變遷的過程中,其呈現的社會文化現象與傳統阿美族社會文化的差異及其原因。 自日治時代始,原居於池上鄉的阿美族人遷移來到現今的舊香蘭聚落,同時亦有來自新竹、苗栗地區的客家人至此處開墾,為避免原漢衝突,大部分居於舊香蘭的阿美族人被日本政府強制遷移到新香蘭居住。而後陸續有來自恆春地區或其他部落的阿美族人及平埔族人遷入,加上由山區遷至香蘭村現址居住的排灣族人,新香蘭聚落於焉形成。不論是共居於新香蘭聚落的的Sasalah’部落族人及Lalauran部落族人,或是居於舊香蘭聚落的客家人及部分阿美族人,來自不同地方的人群在漫長的時間內一同生活、累積相似的歷史記憶。因此本研究之整體架構安排上並未將Sasalah’部落完全獨立討論,而是以Sasalah’部落為主、舊香蘭聚落與Lalauran部落為輔,將這些人群在不同時期面對不同的變因時,產生的類似又不同的因應機制並陳。基於這樣的安排,在章節上第一章及第二章是以香蘭村整體為討論單位,第三章則以Sasalah’部落旅北族人及新香蘭聚落為主。呈現出香蘭村整體樣貌之後,第四章則回歸到Sasalah’部落的社會文化變遷現象進行討論。各個章節當中的主題則分別是宗教及生計模式的變遷、旅北族人的社會組織變遷,以及原鄉部落的祭典儀式變遷。 當代的Sasalah’部落正面臨了人口流失以及部落文化傳承不易的困境,同樣居於新香蘭聚落的Lalauran部落則初嚐文化復振及部落營造工作的成果。兩個部落族際互動下所產生的文化現象正持續影響Sasalah’部落的文化復振工作,以及族人們對族群及部落的認同情感。本研究最後以虛擬社群網絡的運作及2016年尼伯特颱風災後重建為例,討論Sasalah’部落族人的動能,在當代面對重大事件時如何因應,以及過程當中持續游移、變動的部落認同和情感凝聚。
112

八○年代以來海峽兩岸民族認同之比較研究

賴世榮, Lai, Shih-Jung Unknown Date (has links)
No description available.
113

跨越邊界:葛蒂瑪《吾兒故事》中的再現,顛覆及認同問題 / Border crossing: re/presentation, subversion and identity in nadine gordimer's my Son's story

陳麗如, Chen, Li-Ru Unknown Date (has links)
《吾兒故事》是葛蒂瑪第一本以非自人的敘事觀點寫成。她一 方面以有色人種的革命家庭為縮影,揭示南非種族隔離社會中,少數族裔的困境。另一方面,她質疑男性觀點下女性形象再現的偏頗,突顯非自人女性再殖民統治及父權宰制下的顛覆力量,並描繪跨種族之認同心理。藉此,葛蒂瑪呈現了多元文化中跨越界線的可能。葛蒂瑪超越了種族及性別觀點的限制,將她慣用的自女性觀點轉為非自人的男性觀點,以突顯非自人革命社群中的內部問題。正如她之前的小說,《吾兒故事》不僅呈現了南非的轉變和她自己寫作策略的改變,更標明了葛蒂瑪處理非自人議題時,跳脫自人觀點的新里程碑。 本論文的研究目的在於處理男性觀點下南非女性的再現,被殖民者的抗拒及顛覆和認同問題。論文主體分為三部份,第一部分旨在探討葛蒂瑪的新敘事策略和目的;第二部分旨在分析殖民與父權宰制下,受壓族群如何打破沉默,發聲抗拒;第三部份則旨在分析其尋求認同的過程及心理。 / My Son s Story is Nadine Gordimer's tenth novel but is her first novel narrated in the nonwhite perspective. Gordimer uses a colored revolutionary family as a microcosm in the apartheid society to unveil the dilemma and predicament of the in-between men and women in South African apartheid. In the colored male's narrative, Gordimer attempts to interrogate the partial and problematic representation of South African women, to highlight the oppression and subversion of the nonwhite women dominated by colonial and patriarchal authority and to scrutinizes the psychic desire of the interracial relationship between a colored man and a white feminist. In this novel, Gordimer presents a possibility of the boundary crossing in the multiracial and multicultural South Africa through the story of the colored family. My thesis aims to tackle the problems of the representation of South African women in masculine narrative, the subversion of the oppressed, and the identities of the in-between people. The main body of the thesis consists of three parts. First, I will explore Gordimer's new narrative strategies and objectives in the novel. Second, I will probe how these marginal and oppressed people break silence to articulate their resistance to the colonial and patriarchal domination in the apartheid society. Third, I will investigate the process of the quest for identities of the in-between people and their transgression. In My Son's Story, Gordimer keeps her concern about anti-apartheid revolution and about the oppression of the in-between groups and women oppression. She breaks through the racial and gender limits of perspectives and shifts her typical white female perspective to a nonwhite male to uncover the inner problems of the nonwhite revolutionary community through a colored family. Like her pervious novels. My Son's Story not only represents the transition of South Africa and her transformation in writing strategy but also marks her new start to look beyond her white perspective while dealing with the issue of the nonwhite in apartheid.
114

跨越邊界:論譚恩美《喜福會》中擺盪的文化屬性 / Border Crossing:In-Between Cultural Identities in Amy Tan's The Joy Luck Club

楊雲如, Yun-ru Carrie Yang Unknown Date (has links)
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.
115

國民小學學校組織氣候、教師內外控信念與教師組織承諾關係之研究 / A study on the relationships between school climate 、teachers internal-external control and organizational commitment in elementary school

蔡寬信, Tsay Kuan shin Unknown Date (has links)
本研究旨在探討國民小學學校組織氣候、教師個人背景變項、學校背景變 項、教師內外控信念與教師組織承諾之關係。從相關理論分析和實證調查 的結果,獲得結論和建議以作為提升或改進國民小學教師組織承諾之參考 。研究樣本來自高屏地區公立國民小學教師,採分層隨機取樣方式,共抽 取76所國小1022位教師,所得有效樣為859人,以組織氣候描述問卷、內外 控量表和組織承諾問卷進行調查研究。根據實證調查結果與討論,本研究 結論歸納如下:一、教師在開放型的學校組織氣候中,組織承諾最高;在 投入型和離心型的學校組織氣候中,次之;而在封閉型的學校組織氣候中 ,組織承諾最低。二、內控型信念教師的組織承諾高於外控型信念教師。 三、學校組織氣候和教師的內外控信念在組織承諾上無交互作用。四、個 人背景變項與教師組織承諾的關係: (一)男性教師在組織認同方面高於 女性教師。 (二)年輕、未婚和新進教師的組織承諾較低。 (三)教師服務 年資愈長,組織承諾愈高。 (四)一般大專院校畢業背景的教師組織承諾 最低。五、小型學校和偏遠地區、鄉鎮地區的學校,教師組織認同高。六 、組織變項對教師組織承諾的影響大於個人屬性變項。七、校長的支持行 為影響教師的組織承諾最大。最後,根據研究結果與結論,對教育行政機 關、師資培育機構、學校校長、教師本身和進一步研究等五方面分別提出 具體建議。
116

關鍵契機與儀式性媒體事件分析:以520政治符號為例 / The analysis of kairos and ritual media event: A case study of the 520 poltical sign in Taiwan.

陳俐妏 Unknown Date (has links)
日期符號事件近年來頻繁出現在台灣媒體文本中:大眾媒體以日期命名,讓數字符號在眾多論述中標誌相關事件。其中,「520」就是帶有濃厚政治意涵的媒體事件。這一日期符號在每四年一次報章的相關論述中,觸發了集體記憶、認同、與媒體儀式機制,以再現並形塑正副總統就職儀禮,也帶領閱聽眾一同參與和詮釋符號事件。 本文首先藉由520的時間結構分析,劃分出日常生活時刻與關鍵契機(kairos)的差異,彰顯特定時空情境閱聽眾的行動能力——及催生他們自成一個共同體的想像。其次,再藉由520儀式的象徵符號論述,探討在變遷時空背景下的國族想像轉變。 在現今開放性的文化中,520不僅是「言說的符號」也是「行動的身體」。閱聽眾運用520象徵符號連結相關的事件,也在儀式行動中確認符號的意義。所以,520兼備了此二特質,把空間情境、行為轉變隱藏在時間符號開展的過程裡。 綜上所述,本文以論述分析及儀式展演說明520符號的變遷,正是顯現520以人為命名方式,將行動的意圖包裝成讓閱聽眾記憶與見證的歷史,並引領閱聽眾以新時代的價值為名義,建構一個關於美好未來的國族想像。
117

社會變遷中台灣幼兒園教師身份認同轉化之研究 / The Transformation of Preschool Teachers’ Identity in a Changing Society of Taiwan

戴文青 Unknown Date (has links)
本論文旨在探究在台灣社會變遷的整體脈絡下,幼兒園教師身份認同境況與轉化的可能性,期能為台灣幼教體制的改革,提供倫理、社會與政治性層面之參考,並實踐批判教育學的核心目標:個體自我與社會集體的增權益能。 論文分為五大章節:第壹章從研究者身為一位師培者的經驗做為出發點,針對台灣教育改革與幼教現場特有的文化現象,以及在此現象中幼兒園教師的存在境況進行文化反思。第貳章分別從「認同的意義與基本性格」,「論述、權力與身分認同間的辯證關係」,以及「批判教育學的宗旨」等理論蘊意與相關學術研究與普查資料,耙梳幼兒園教師認同危機之可能的路徑,尋求出路。第參章則概述目前相關研究狀況,並說明「批判論述分析」之理論基礎與具體研究策略。第肆章為資料分析。經文本分析產出:「為什麼幼教要做到這個樣子」、「幼稚園變成我的興趣 就是我的工作」、「想要『真的』去帶班」、「在那邊 我會覺得說 好像被綁手綁腳的」、「『它不我要的』生活」與「想『回家』的代課老師」等六種幼師身份認同圖像。然後從「幼兒園組織氛圍」、「師資培育課程架構與施行方式」、「幼兒教育政策體制」與「傳統文化價值觀」等面向,分析潛藏於這六教師身份認同圖像底層的論述秩序與意識型態,以凸顯幼師主體權能與社會文化脈絡間的辯證關係。最後,第伍章則從今試從「重建幼兒園師資培育課程架構與施行方式」、「尋找國家介入的合理基點」與「啟動各階層間的『對話』機制」等三個觀點進行討論與建議。 / This dissertation attempts to fully describe Taiwanese preschool teachers’ identity and explores the possibility of their transformation in a changing society. It is hoped that this study provides ethical, social and political information for the reform of early childhood policy and achieves the core objectives of critical pedagogy, that is, the empowerment of individuality and society. This dissertation includes five chapters. The first chapter starts with the researcher’s personal experience as a teacher trainer, followed by her cultural reflections on being a preschool teacher under the educational reform movement and from the preschool site. The second chapter explains the theoretical framework from the perspectives of “the meaning and significance of identity”, “the dialogue among discourse, power, and identity”, “the political implications in education”, “the development of early childhood education in Taiwan”, and “the objectives of critical pedagogy”. Chapter Three reviews the related literature and explicates the theoretical frameworks of critical discourse analysis and specific research strategies as well. Chapter Four delineates data analyses and highlights the dialectical relationship between the subjectivity of preschool teachers and sociocultural context of Taiwan. Six modes of preschool teachers’ identity were emerged from text analysis. They were: (1) Why is the preschool education so tough? (2) Preschools interest me and so I work there. (3) I want to be a devoted teacher, (4) At the current workplace, I don't feel as carefree as I did at the previous workplace. (5) I don’t want to live this way, (6) Substitute teachers want to go “home”. These six modes were then analyzed in terms of different dimensions including “the organizational climate of daycare center”, “the framework and implementation of curriculum for preschool teacher education”, “the policy of early childhood education”, and “traditional cultural values”. The analysis was to explore the order of discourse and ideology underlying the preschool teachers who narrated their stories. Finally, Chapter Five presents discussions and suggestions for educational practice with three issues, namely, “reconstruction the framework and implementation of teacher education curriculum”, “the role of government in early childhood education”, and “activation of the mechanism for dialogue between all classes”.
118

志工參與工作假期的體驗與滿意度對組織認同之研究

陳建廷, Chen, Chien Ting Unknown Date (has links)
行銷觀念一開始被非營利組織所抗拒,直到一九六九年才開始被非營利組織接受並加以運用,之間的轉變是由於多位學者認為,行銷理念不但適合用於企業組織,更可拓展至非營利組織。因為非營利組織具有雙重的顧客群-捐贈者與服務使用者,非營利組織行銷的功能可以更精確的區分為資源分配、資源募集以及非捐贈者的說服。白話的說即是非營利組織希望透過行銷活動傳達組織使命與價值的同時,亦可達到持續的募集資源(資金和志工)之目的。 Schmitt(1999)將「體驗行銷」定義成「基於個別顧客經由觀察或參與事件後,感受某些刺激而誘發動機產生思維認同或消費行為,增加產品價值」,一般而言體驗行銷多運用在一般消費性產品的活動上。但在現實中可以發現,一些非營利組織透過舉辦體驗活動的方式,一方面讓民眾進一步認同組織使命,一方面希望這些民眾在參與活動過後,可以成為長期的種子志工,例如台灣世界展望會舉辦之「飢餓三十」活動、台灣環境資訊協會舉辦之「生態工作假期」活動,皆是屬於此種類型的活動。 本研究針對台灣環境資訊協會、荒野保護協會與千里步道舉辦之生態工作假期志工活動,對其參與志工發放問券。探討工作假期志工體驗、工作假期志工滿意度、志工─組織認同以及持續參與志工意願的關係。結果發現工作假期志工體驗會正向顯著影響工作假期志工滿意度;並且透過工作假期志工滿意度的間接中介效果,進而影響志工─組織認同以及持續參與志工意願。
119

東亞共同體的想像:日本的「亞細亞」與「近代」 / The Imagined East Asian Community: Japan's Ajia and Kindai Narratives

陳泓達, Chen, Hung Ta Unknown Date (has links)
近代日本將「亞細亞」想像為一個共同體 (imagined community),在政治、經濟、文化、知識等面向加以呈現,寄託日本自我定位的國族敘事,型塑國家的外交政策與戰略目標。「亞細亞」一度是象徵停滯、落後的符碼,但在1980年代後,隨著日本經濟崛起與區域主義 (regionalism) 勃興,帶有文化意涵的「東亞」轉而成為日本烘托自身優越感的地標,本文即試圖透過對近代日本亞洲論述的梳理和考察,揭示此類話語所反映的認同政治。本文假定,日本對「東亞」的想像空間源自於三重結構,即對抗中華霸權與西方帝國主義的文明論述;以中華帝國為中心、涵括其周邊地區的「前近代」(pre-modern) 朝貢體制與華夷秩序;以及反思西方近代性的知識建構,重建東亞近代性的對話空間。這三重結構轉喻下的日本,呈現三種存在樣態 (mode of being),即抵抗 (resistance)、鑲嵌 (embeddedness) 與再現 (representation),三者在不同條件下各有凸顯,但揭示的問題意識 (problematic) 如一,即「東亞」作為對應於「歐洲」或「西方」的「建構的實在」(constructed reality),擁有與歐洲或西方不同的特質,成為日本據以證成其獨特發展的基底、書寫自我認同的對象,反映知識社群面對他者時的集體焦慮,「東亞」因而在不同時期呈現不同樣態,被賦予不同的政治任務,其間變化必須從「東亞」相對於日本近代化的情境來理解。刻畫西方近代性的「亞細亞」空間與「近代」時間,在知識上予以構連 (articulation) 後,「共同體」的型塑成為日本在東方與西方、自我與他者、區域與全球之間依違擺盪的認同地標,抵抗的意義旨於再現自我,鑲嵌的異化證成抵抗的合法性,而再現最終又回歸鑲嵌的論域。本文的設計重點在於揭示一種研究途徑,透過不同立場的經典閱讀,探討東亞近代性構圖中涉及政治地理學的基本問題,闡述日本的亞洲想像之所以以「共同體」為念,並非地理概念的「亞洲中心主義」(Asia-centrism),而是日本近代化進程中「東方之故鄉」式的情感體現與文明政治,延伸的軸線則是建構歷史主體的自覺意識,既是彰顯國族敘事的辯證命題,也是自我定位的知識建構。 / Modern Japan regards "Ajia" as an imagined community, and exhibits in the political, economic, cultural and epistemic aspects, commits Japan's nationalist narrative of self-orientation accordingly, and shapes her foreign policy and strategic objectives . In modern Japan, "Ajia" was once a negative term by indicating stagnant, laggard, but in the 1980s, as Japan's economy has been developing rapidly and regionalism gaining popularity, the "East Asia" (Tōa) instead became the symbol of heightening her superiority with its cultural implications, this dissertation is trying to reveal the identity politics reflected by such Asianism discourses. This dissertation assumes that Japan's "East Asia" imagination derived from the following triplet structure that is civilization discourse of resisting the hegemony of Chinese and Western imperialism; "pre-modern" Sino-Barbarian (Hua-Yi) tributary system; and reflection to Western modernity knowledge construction, reconstructing the East Asian modernity for dialogue space. Under the triplet structure, there were three kinds of mode of being in modern Japan: resistance, embeddedness and representation, each had been highlighted under different conditions, but the problematic manifested as one, that is the "East Asia" was a "constructed reality" corresponded to the "Europe" or "the West" with different characteristics, constituted the perceptive understructure of Japan's unique development road, and illustrated in self-identity writing context, underlined the collective anxiety of her knowledge community when faced with "the others". As a result, "East Asia" implied its different significances at different stages, and been given different political tasks, during which the change must be understood from the "East Asia" relative to Japan’s context of modernization. After articulation of knowledge, the spatial "Ajia" and temporal "Kindai" which depicted the Eurocentric modernity, converged on Japan’s "community" imagination that swung between the East and West, self and the others, regional and global identity landmarks. The implication of resistance aimed at self-representation, as alienated embeddedness justified the legitimacy of resistance, and representation returned to the field of embeddedness discourse eventually.
120

殯葬文化對宗教意識與族群認同的影響-以台灣北部地區穆斯林為例 / Funeral culture influence on religious and ethnic identity-Taipei mulims

馬孝棋, Haj. Ishag Ma Shiao-Chi Unknown Date (has links)
本文就以當代台灣穆斯林做為觀察的對象,遷台後的大陸回民穆斯林基本上是延續了在大陸家鄉的回民傳統的生活形態,沒有出現太大的改變,由於遷台的穆斯林沒有足夠的穆斯林人口集中在一個地區,未能形成「哲瑪提」聚居的生活形態,所以在宗教生活像是飲食禁忌、婚喪喜慶、禮拜齋戒等等的實踐面臨困難,經過長期與左鄰右舍的漢民文化與習俗相處,逐漸失去穆斯林生活的色彩,就以台灣穆斯林的殯葬為例,不難發現穆斯林的殯葬當中所具有大陸回民地方特色的「念、整、洗、穿、站、送、埋、祈、搭救亡人」儀式之外,亡人家屬也受漢人殯葬習俗的影響,開始自我主張「回漢」混合殯葬的儀式 ,凸顯出台灣穆斯林的信仰已被漢文化快速滲透的事實。當今另有一部份的穆斯林以強烈的宗教訴求回歸伊斯蘭的經典,以「遵經革俗」的手法回到「從一而終論」 的殯葬方式,有許多傳統穆斯林無法適應的問題,使台灣穆斯林內部呈現不穩定的變革,筆者身為台灣穆斯林一份子,希望透過民族學(文化人類學)的研究視野與方法,藉由「殯葬問題」來觀察台灣穆斯林的宗教意識與族群認同變遷。

Page generated in 0.0238 seconds