1945年8月15日二次大戰結束至10月25日台灣「光復」之間，台灣究竟屬於何種狀態？過去戰後初期研究往往直接探討國民政府與台灣人之間的族群對立，以及二二八事件發生之社會因素等課題，並未探討日本戰敗對台灣帶來的涵義及此71日的「真空時期」。因此本論文將以戰爭結束前後至國民政府來台接收前為觀察範圍，探索當時的台灣社會與台灣人之動向。 戰爭結束前，在台灣總督府嚴密統制下，大部分台灣人無法獲知「開羅宣言」之存在，也對戰局趨勢並未持有正確的預見。因此台灣島內的台灣人於戰爭結束前並未有面對日本戰敗，以及台灣歸還中華民國之心理準備，直至1945年8月15日戰爭結束，台灣人依舊與日本的帝國主義政策聯繫著。戰爭結束當天，因為收聽廣播之環境相當有限，透過「玉音放送」獲知戰爭結束及日本戰敗的人並不多，甚至有部分人士將之誤解為天皇激勵繼續作戰之宣傳。 　　然而透過台灣總督府之公告、媒體報導以及人人口耳相傳，日本戰敗之消息終究得以傳達至台灣島內。戰爭結束後，一方面日本統治最高機關的台灣總督府以及約15-17萬的日本軍仍然留駐台灣，掌控台灣社會；但另一方面，隨著中國來台之消息遍及台灣，日本當局逐漸失去威信，在治安、經濟方面皆出現惡化趨勢。在如此狀況下，台灣知識份子憑藉各自思想與做法，為台灣未來四處奔走。如林獻堂，採取較為慎重態度，一方面與日本當局保持良好關係，一方面致力維持治安。吳新榮則對新時代懷有莫大期待，著手於三青團之組織，積極地展開迎接「祖國」之事宜。然而當時台灣人對中國懷有的「祖國認同」，並非具有現實經驗，也是未經理性思考的觀念。當他們實際與中國接觸時，難免顯露陌生與失望之感。儘管如此，強烈的「祖國認同」仍舊支撐著台灣人擁護中國的熱情。 　　以辜振甫、許丙為首的所謂「八‧一五獨立事件」，過去大部分研究皆認為其主因為日本軍煽動，少數研究則否定日本軍之參與。本論文使用私人日記、回憶錄、新聞報導等的資料，再次探討此事件之相關人物的言行及背後因素，並認為此事件實為日本軍與台灣人共謀的一場歷史事件。 　　台灣與日本、中國兩者之間的關係，無論於日治時期或戰爭結束後，皆對台灣命運具有相當深刻之影響。發生於時代轉換之際的「八‧一五獨立事件」，恰好表現其一端。透過本論文，筆者希望再度仔細探討台灣近代史的複雜性，以及對今日台灣境遇之影響。 / Between August 15, 1945-- the official end of World War II-- and October 25-- the date Taiwan underwent “retrocession” into China-- what was the political situation in Taiwan? Past post-war studies often discuss the ethical conflict between the Nationalist Government and native Taiwanese as well as the social reasons surrounding the the 2-28 Incident, but often fail to mention the meaning of Japan’s defeat for Taiwan and the 71-day “vacuum period” following the Japanese surrender. Therefore, the research period of this thesis is set between the end of World War II and the Nationalist Government takeover of Taiwan. It discusses Taiwanese society and the Taiwanese movement of this period. By the war’s end, most Taiwanese neither knew about the “Cairo Declarations,” due to the strict censorship of the Governor-General of Taiwan, nor could they foresee the results of the war. Consequently, most Taiwanese were completely unprepared for Japan’s defeat and Taiwan’s retrocession. Until the war was over on August 15, Taiwanese were completely subject to Japanese imperialist edicts. The day the war was over, because the broadcast system was so limited, few people heard news of Japan’s defeat through the “Jewel Voice Broadcast,” otherwise known as the “Gyokuon-hōsō.” Some people even mistook the broadcast as the emperor’s call to continue fighting. But finally, news of Japan’s defeat spread throughout the island via the Governor-General’s notice, news media reports, and word of mouth. And while the Governor-General and between 150,000 and 170,000 Japanese troops stayed in Taiwan to control Taiwanese society, as news of approaching Chinese troops spread, the Japanese authority gradually lost prestige. Public order and the economy began to deteriorate. Under such circumstances, the Taiwanese elite looked to their own ideas and methods for the future running of Taiwan. For example, Lin Xiantang (林獻堂) conservatively maintained good relations with the Japanese authority on one hand, but on the other hand, devoted himself to protecting social order. Wu Xinrong (吳新榮), eagerly anticipating the coming new era, started to organize the Youth League of the Three People’s Principals, aggressively preparing for the welcome of the “Motherland.” Nevertheless, the “ancestral identity” that Taiwanese felt toward China was, at the time, an idea lacking both experiential and rational bases. Therefore, those Taiwanese coming into contact with Chinese found it hard to avoid feelings of unfamiliarity and disappointment. However that may be, a strong idea of “ancestral identity” continued to prop up Taiwanese support and enthusiasm for China. Regarding the “8-15 Taiwanese Independence Incident,” which Gu Zhenfu (辜振甫) and Xu Bing (許丙) allegedly masterminded, most past studies consider this an intrigue stirred up by Japanese troops, while a smaller number of studies completely deny Japanese involvement. This dissertation uses private diaries, memoirs and news reports to examine the words and deeds of the players, and the background reasons for the incident, finding it to be an historical event in which Japanese troops and the Taiwanese elite conspired together. Whether during the period of Japanese rule or during the post-war period, the relationships between Taiwan and Japan, and Taiwan and China both have significant meanings for Taiwan’s fate. Occurring at the juncture of two political rules, the “8-15 Taiwanese Independence Incident” neatly reveals this point. Through this dissertation, the author hopes to examine in greater detail the complexity of Taiwan’s recent history and the effect this history has had on Taiwan’s current political situation.

本文以「彝族的源流史詩」做為研究對象，透過這個研究，然後更進一步重新省視「彝族」能否歸類為一個「民族」的民族理論上的根本概念。 一、Approche: 文獻大彙整與地圖套疊 源流史詩，內容著重在神話、英雄、族源、遷徙、祭祀等等，其內容非娛樂性質，更因演唱的場域（年節祭祀、喪禮）而有其莊嚴性，也能得到群體的認同。本論文選用源流史詩文本來觀察與解釋彝族，就是基於相同民族應該會有共同的文本，產生共同的感受，包括「創世」的哲學觀、「族源」的歷史認同、「祭祀」的宗教經驗。 首先，從零散文獻裡整理出108篇的文本，並加以體系化。這種體系化，對於目前的民族學/人類學的田野觀察，或文學史/民族史的整體敘述，都是更為宏觀的整合。其次，本論文共繪製21張地圖，並歸納三種套疊形式，讓史詩文本的呈現，多了一項「空間」的概念，製造與彝族的「語言」和「支系」相遇的「空間」，讓我們有機會可以在空間中尋找三者關係的意義，這是前人研究上未能釐清的概念。 三個物件套疊圖：分別是「彝族支系VS六語別VS創世史詩分佈圖」、「彝族支系VS六語別VS創世史詩三大敘事系統分佈圖」、「彝族族源史詩VS六語別VS六祖分支分佈圖」。我們可以看到北部彝語、東部彝語的作品、語言、支系三者可以重疊，但在雲南這三者套疊後，顯得凌亂無法重疊。造成三張圖無法套疊，支系的複雜應該是主因，反映出作品、語言的歸屬問題，而這個問題其實就是本論文想探討的彝族究竟是「一個民族有多個支系」，還是「一個民族集團有多個民族」？ 二、源流史詩的價值與意義 源流史詩包括創世史詩、族源史詩、祭祀史詩三種。它們都反映出彝族祖靈崇拜的宗教根底，也跟民族史緊扣相連。本論文依據108篇的源流史詩作品，做全面性體系化的整理。 （一）創世史詩分成三大敘事系統 本文以自創「情節板塊」的單位來分析39篇創世史詩文本，據此，劃分三個具有特色的敘事的傳統：四川的勒俄特衣系統、貴州的宇宙生成變化系統、雲南的換人種系統。在彝族的多元敘事裡，看到許多不一樣的風格與特色，對一個民族而言，要同時具備所有的特色，誠屬困難。創世史詩的三種敘事系統，可以推論，彝族至少可以再區分三個不同的民族。 （二）族源史詩是以家族史為中心 彝族族源史詩是建立在彝族因父子連名制度而形成的譜系基礎上，由畢摩編纂記錄而產生的作品。整理確定的21篇的族源史詩，集中分佈在貴州畢節與雲南武定。族源史詩以六祖分支故事為核心，在雲南可能受到傳播的影響，故事不夠完整而呈現凌亂的狀況。從集中發展的角度來看，篤慕與六祖分支的故事，是東部彝語區獨有的文本。本文以當代7本彝族史著作來檢驗，可以看出「篤慕與六祖」已經脫離「傳說」而蛻變成「歷史」的一部份。 （三）祭祀長詩充分展現祖靈信仰 彝族宗教類的典籍文獻的重心是在祭經，祭經的內容以祭祀為主，祭祀長詩即是祭經的內容。全面整理後，確定有64篇的祭祀長詩，其中「指路經」文本佔多數，共有36篇。本文試圖從「祖靈觀」、「喪禮葬儀」、「祭祀」三個面向來看各語別彝族之間的差異性？筆者認為，靈魂不滅的觀念是全族所共有的，返祖意識北部彝語區最明顯，東部彝語區只有部分地方有，其他彝語區的返祖意識幾乎沒有，但是從部分儀式內容來看，還保留返祖意識的痕跡。 三、「彝族」傾向為由「多民族」組成的一個「民族集團」 創世史詩的三套疊地圖，證明彝族的支系與語言的關係混亂，因此作品是無法和支系對應。其中最複雜的地區在雲南，北部彝語的四川與東部彝語的貴州，還能產生對應的關係。 族源史詩的三套疊地圖的案例，卻是作品與支系與語言可以三者對應。檢驗結果，可以對應的關係是在東部彝語區的諾蘇、納蘇支系的彝族，其他語別區並沒有族源史詩作品，進而提出該支系已發展為彝族的主體支系，其家族史也成為彝族民族史的主要依據。 祭祀長詩則是在時間的觀念中去釐清彝族的歷史認同記憶，透過「父子連名」與「指路經」的連結，以及祖靈信仰的宗教觀，藉由畢摩的穿針引線，彝族的支系們似乎又可以在「宗教」的影響下，連結在一起。 源流史詩展現民族的歷史觀，足以反映及代表民族的思維，因此源流史詩可以說是文學史與民族史交集下的結晶。因此，筆者將「源流史詩」做為檢驗「彝族」的一種標準。經過這麼多層的討論後，證據是傾向「彝族」是「由多民族組成的一個民族集團」而非「擁有眾多支系的一個民族」。這一個結論，可以讓我們重新拿來檢驗現有的關於「彝族」的「民族史」與「文學史」，同時可以用來檢驗「彝族民族識別」之後的「彝族認同」過程。 / The focus of the thesis is on the “epics of Yi’s origin” By studying them, we may have a closer examination of whether the Yi can be categorized as one “ethnos.” A. The approach: Compiling documents and putting maps together The contents of an ethnos’ epics of origin are mainly legends, heroes, ethnic origin, immigration and ancestor veneration, which are not entertaining. The occasions to chant the epics, such as seasonal worshiping and funerals, make the epics solemn. That lets a group of people identify themselves with their own epics. The thesis observes and explains Yi via its epics of origin since people of a same ethnos are supposed to have the same texts which make them feel the same. The texts include the philosophy view of “creation,” identification with the history of one’s “ethnic origin,” and religious experience of “ancestor veneration.” First, I reorganized 108 epics out of scattered documents and systemize them. Both for ethnological or anthropologic field observations and for the overall description of an ethnos’ history of literature or ethnohistory, the systemization is of broader consolidation. Second, the thesis produces 21 maps and puts them together in three map overlay modes. That adds the concept of “space” to the presentation of the epics and creates the “space” in which Yi’s “language varieties” and “branches” can meet, letting us able to search for the meanings of the relationships among the three – epics, language varieties, and branches – in the space. These are what the forerunners on the study haven’t given any definition for. The three map overlay modes are “Yi’s branches vs six language varieties vs distribution of Yi’s epics of creation,” “Yi’s branches vs six language varieties vs distribution of three main narrative systems of Yi’s epics of creation,” and “Yi’s epics of ethnic origin vs six language varieties vs distribution of the branches from the six forefathers.” We can see the distributions of the epics, language varieties and branches of Northern Yi and Eastern Yi match. But in Yunnan, the result of map overlay appears in a state of disarray. The main cause may be Yi’s branches in Yunnan are complicated, which underlines the belonging issues in the epics and language varieties. Actually, these issues are something the thesis wants to explore to find out if Yi is “an ethnos with many branches” or “an ethnic group made up of several ethnos.” B. The values of the epics of Yi’s origin and history: The epics of Yi’s origin and history can be categorized into epics of creation, epics of ethnic origin, and epics for ancestor veneration. All of them reflect Yi’s religion based on worshiping ancestral spirits and also connect closely with the history of Yi. The thesis tries to study 108 epics of Yi’s origin systematically. (a) Yi’s epics of creation can be divided into three narrative systems. With the self-made “scenario plates” units, I analyze 39 epics of creation and categorize them into three narrative systems – the Lewo Teyi System in Sichuan, the System of the Birth and Changes of the Universe in Guezhou, and the System of Changing Human Races in Yunnan. In Yi’s multi narrative systems, we can see many different styles and features. It’s very rare for an ethnos to have all of the characteristics. Thus, we can conclude that Yi can at least be divided into three different ethnos. (b) Yi’s epics of ethnic origin are centered on family histories. Yi’s epics of ethnic origin which are based on Yi’s family pedigrees built on the patronymic linkage naming system are recorded and edited by bimos. There are 21 well-organized epics of ethnic origin which mainly distribute in Bijie, Guezhou and Wuding, Yunnan. The core of the epics is the branching story of the six ancestries. In Yunnan, the story is not complete and also in a state of disarray. It might be caused by the communication factor. In terms of centralized development, the story of Dumu and the branching of the six ancestries is exclusive in the Eastern Yi region. The thesis explores seven contemporary works on Yi’s history and finds out that “Dumu and Yi’s six forefathers” has departed from Yi’s “legendry” and transformed into part of Yi’s “history.” (c) Long poetry for ancestor veneration sufficiently presents Yi’s beliefs of ancestral spirits. A big chunk of Yi’s ancient religious books are those for remembering the dead whose contents are mainly expressing veneration in the form of long poetry. After reorganization, there are 64 long poems for expressing veneration and most of them (36 in total) are the chi lu ching, scripture of leading the road. The thesis tries to find the differences among the groups of Yi’s language varieties in the aspects of the “concept of ancestral spirits,” “funerary and burial customs,” and “ancestor veneration.” I think that the concept of the immortal soul is prevailing among the Yi. The idea of returning to the ancestry is particularly obvious in the Northern Yi region and can be found in part of the Eastern Yi region. The idea is hardly found in other Yi regions but the traces of the idea are left in part of the rites there. C. Yi is more like an “ethnic group” made up of “several ethnos.” The three sets of overlaid maps of Yi’s epics of creation prove the relationships among Yi’s branches and language varieties are in a state of disarray, causing the epics not really match with the branches. The most complicated area is Yunnan. On the other hand, the epics and branches have some sort of correlation in Sichuan of Northern Yi and Guezhou of Eastern Yi. As for Yi’s epics of ethnic origin, the three sets of overlaid maps show that the epics, branches, and language varieties are related. The situation can be seen in Nori and Nasu groups of Eastern Yi. However, there isn’t any epic of ethnic origin in other language variety regions. Thus I assume Nori and Nasu groups have become main groups of Yi and their family histories have thus become important parts of Yi’s ethnohistory. Long poetry for ancestor veneration aims to clarify the common historical memories of the Yi in terms of the concept of time. Via the linking of the patronymic linkage naming system and the chi lu ching, based on the religious concept of ancestral spirits, and with the help of bimos, Yi’s branches seem to connect together under the influence of “religion.” An ethnos’ epics of origin demonstrate the historical view of the ethnos and represent the thoughts of the ethnos. Therefore, epics of origin of an ethnos can be regarded as something bred by the ethnos’ history of literature and its ethnohistory. Thus, I use “epics of ethnic origin and history” as a criterion to explore “Yi.” Through multi analyses, it is obvious that Yi is “an ethnic group made up of several ethnos” rather than “an ethnos with many branches.” This conclusion can be used to re-examine the existing issues on Yi’s ethnohistory and its history of literature and to review the ethnic identification process of the Yi after Yi was certified as an ethnos.

本文以批判性觀點分析1990-2010年間，台灣小說中同志/跨性別書寫的性別、家庭、國族、地域、階級與敘事策略的發展和變化。從台灣底層性別弱勢的角度出發，批判全球化與文化帝國霸權所主導的現代性論述，搓破其光明的假象，並以中南部/鄉土/底層等多重弱勢的邊緣觀點出發，結合古典男色/跨性別傳統的美學再造，反省現階段同志/跨性別研究以西方基進論述和台北/都會/中產階級為中心的研究傾向。更進一步從同志/跨性別的家國想像中，翻轉台灣當前由上而下，由異性戀家國意識形態和「四大族群」論述所主導的台灣國族想像框架，企圖建構一套由下而上、由個體性別情感的角度出發所重構的國族想像藍圖，並發展兼具台灣歷史脈絡、文化特性與底層觀點的「第三-現代-性」理論基礎。 我認為作為一個研究者不僅要如史碧娃克（Spivak）一樣扣問「從屬階級能發聲嗎？」讓被歷史大敘述所淹沒的底層階級能夠出現，更要反省種種再現與代言的倫理課題。本文認為從1990年中期開始，由學院菁英、運動論述所主導的台灣同志/跨性別論述，隱藏了以西方為尚的「進步」史觀迷思，忽略台灣在地的文化脈絡與性別觀點，導致底層本土的同志/跨性別主體有被隱沒的傾向。因此，本論文重新挖掘在小說中被長期忽略的底層同志/跨性別人物，不僅檢視其在性別/階級/地域/家國結構下的困境，更關注其因內部歧視而被多重邊緣化的處境和現象。 本文並主張同志/跨性別論述應改變過去對於家國體制疏離的態度，以更積極的方式介入家國論述，一方面可以藉由同志/跨性別的多元觀點對家國論述與體制進行改造，另一方面更須突破同志/跨性別族群與家國體制之間，長期切割或二元對立的關係與迷思，正視許多底層同志/跨性別也渴望有「家」有「國」的心理需求與現實需要，重新思索性別弱勢族群與現代性家國體制交鋒或接軌的種種可能。同志/跨性別等「第三性」族群與台灣「現代性家國體制」交錯的發展狀態，本文稱為「第三-現代-性」。 在兩者的交錯之中，我認為尤其需要注意小說敘事策略與形式的轉變，因為小說的政治性與敘事形態無法切割。本論文將透過不同階段同志/跨性別書寫對於家國想像與敘事的轉變，論證小說人物的性別、情慾等身分差異乃是其國族認同形塑的重要部分。我認為1990年代初期《失聲畫眉》這本鄉土小說中的女同志書寫及其所引發的論爭，乃是同志/跨性別主體和台灣國族論述在公領域正面交鋒之始，反映出當年台灣的鄉土、國族論述在「逝去的鄉土」與「消失的國家」中所存在的雙重焦慮。此階段同志/跨性別的底層飄浪狀態，讓1990年代中晚期崛起的新世代作家對台灣社會充滿「遲到的酷兒現代性」焦慮與疑慮，因而掀起一波創作潮與出走潮，尤以歐美為中心構築「異國烏托邦」。這些小說將西方論述與家國認同相互結合、發展，並達到高峰，卻也埋下了種種異國大夢操演的破綻。 於此同時，我認為還有一股「轉向東方」的同志/跨性別書寫潮流也悄悄興起，開啟另類的亞洲視野、海洋思考與東方時間觀，並重拾中國傳統戲曲與古典小說的資源，以男色傳統和「擬說書體」重構跨性別與台灣國族寓言的多重關係。在本世紀新的十年中，同志/跨性別書寫不僅有回歸鄉土的趨勢，更對於在全球化時代中，快速變遷的人我界線、情慾關係提出反思，以本土的底層觀點修正了西方解放論述的不足，建立新的倫理景觀。本研究透過橫跨二十年的小說，分析同志/跨性別書寫在家國想像中的轉變與突破，在放眼跨國移動與全球化現象的同時，也結合底層弱勢與南部觀點，打開同志/跨性別本土論述的空間，連結台灣鄉土、國族想像與同志/跨性別研究的版圖。

企業社會責任(corporate social responsibility，簡稱CSR)的概念與實務發展在近年來已成為一門企業永續經營的顯學。本研究認為，有別於一般組織外部利害關係人的觀點，身為內部觀察者的員工身分具有特殊性，不僅較外部利害關係人更接近公司核心，亦有機會參與公司的企業社會責任政策制定與活動。因此，本研究旨在建構一研究模型，以員工觀點了解企業社會責任認知及企業志工參與對組織公民行為之影響過程與結果，包含探究員工對企業社會責任認知與企業志工參與程度是否與組織認同有正向影響？員工企業社會責任認知與組織認同是否為知覺外部聲望所中介？當員工組織認同提高時，是否增進其工作滿足、組織承諾、顧客導向？ 　　本研究以Kim et al.(2010)所提出的企業社會責任影響員工企業認同模型概念為基礎，並拓展員工可能展現的反應及工作態度構念，以便利抽樣法回收有效紙本問卷201份、有效網路問卷115份，共計獲得316份樣本。經由驗證性因素分析與結構方程模式(Structural Equation Modeling, SEM)分析後得出研究結論如下： 1.知覺外部聲望確實為企業社會責任認知程度與組織認同之中介變數，員工的企業社會責任認知程度對知覺外部聲望有正向的影響，而更進一步影響組織認同。 2.企業志工參與和組織認同具有正向關係，佐證當企業的社會責任相關活動能滿足員工的心理需求時，員工將會傾向認同該企業。 3.組織認同與顧客導向、工作滿足及組織承諾皆存有正向的影響關係。 4.顧客導向、工作滿足和組織承諾皆與組織公民行為有正向的影響關係，其中顧客導向和組織承諾的影響力皆大於工作滿足。 / The increasing development of corporate social responsibility has become a prevalent concern for business sustainability practices. In comparison to the viewpoint of outside stakeholders, employees play unique roles for their company for two reasons: (1) employees are closer to corporate core business (2) employees participate more easily in CSR activities and policy formulation. Therefore, this study aims to establish a model to understand how employees’ perceived CSR and participation in employee volunteer program (EVP) relate to their organizational citizenship behavior. This study also investigates whether perceived CSR and EVP participation has positive effects on organizational identification; whether perceived external prestige mediates the relationship between perceived CSR and organizational identification; and whether organizational identification acts as the antecedent of job satisfaction, organizational commitment and customer orientation. The model concept is based on the model of CSR and employee-company identification established by Kim et al. (2010), and modified by adding some employees’ attitude constructs. The survey, conducted by convenience sampling, consists of a total of 316 participants whose companies have EVP. Utilizing confirmatory factor analysis (CFA) and structural equation modeling (SEM), the results are as follows: 1.Perceived external prestige is a partial mediator between perceived CSR and organizational identification. Meanwhile, perceived CSR positively affects perceived external prestige, and perceived external prestige has positive relationship with organizational identification. 2.The relationship between EVP participation and organizational identification is positive, which means employees tend to identify with their company when they are mentally satisfied by CSR activities. 3.Organizational identification positively affects variables, such as customer orientation, organizational commitment and job satisfaction. 4.The attitude factors that positively affect employees’ organizational citizenship behavior include customer orientation, organizational commitment and job satisfaction. Further, the impact of customer orientation and organizational commitment are greater than job satisfaction.

Panapanayan 是位於台灣東南海岸的地點，至少有阿美、卑南、排灣及魯凱 等鄰近四族群的祖源傳說與該地有關，文化現象亦有許多相似之處，形成一個可 資觀察的「文化圈」區域。 該文化圈內之文化現象除了具有空間的關聯性之外，亦具有時間深度，其關 聯與互動可以延伸到史前時代，尤以文化圈內之舊香蘭遺址所發掘出土的文物， 有石刀、陶片上吐信蛇紋的應用，與現生族群間沿用之圖紋習慣似乎具有傳承關 係。文化圈內核心區域太麻里、知本部落流傳的生命儀禮中，文身（口傳及文獻 記錄）及使用琉璃珠（佩戴珠飾、陪葬）的習慣，是當地整體生命認知的價值體 系一環，與而舊香蘭遺址亦發現大量之琉璃珠，古今相疊的地緣空間中相似的文 化現象，不免引人注目。 此外，本地區(太麻里部落祖靈屋)發現的吐舌和大塊面雕刻人像，為台灣原 住民木雕圖紋表現習慣中少見的形式，卻與境外南太平洋文化的表現具有類緣的 關係，在在凸顯了本地除具有獨特的藝術表現外，又具有與分佈廣大的南島語族 間文化相連的多元關係。因此，似可以從物質文化中之藝術表現做為媒介觀察整 體社會文化變遷，與人群表達集體情感與識別作用的文化認同現象。 受國家政治現代化政策的影響，本地區百年來沐浴在現代化影響下，傳統生 活與文化產生了很大的變遷，但是在晚近族群運動與強調在地化文化資產發掘的 文化政策影響下，促進了民族風潮與部落主體意識的覺醒，太麻里、知本部落透 過重建palakuwan、恢復祭儀、傳統歌謠及工藝美感經驗的傳承等，紛紛進行文 化復振工作。各部落為尋找歷史記憶，熱絡進行祭儀交流、尋根溯源及跨部落結 盟等活動，使文化圈內人群緊密互動的現象，有促進區域生成共同體的趨勢。 太麻里、知本部落的社會環境，也在全球化和商業化、觀光化影響下變遷， 藝術表現由傳統制式的風格，漸轉化為多樣取向的個人性創作，這種轉變衝擊了 在地文化的傳承，以及部落主體性的維繫，為了凝聚族人共識，有心者於是透過 藝術媒介塑造部落文化特徵，強化為部落象徵，使藝術表現再度成為扮演彰顯族 群（部落）認同的重要功能。 本研究透過物質文化的表現，特別是所謂「藝術」（原始藝術或民族藝術） 的生成與顯現過程，觀察Panapanayan 當地多元視覺藝術要素與歷史傳統、社會 生活祭儀、象徵認同之間的關係，以瞭解藝術表現的脈絡與部落主體意識、民族 認同之間的互動關係。 / Panapanayan is located on the southeast coast of Taiwan. The ancestral origin stories of at least four ethnic groups, including the Amis, Puyuma, Paiwan and Rukai, can be traced back to this place. The many similar cultural phenomena demonstrated by these various groups suggest the formation of a culture circle. The relations between the cultural phenomena within this culture circle are not only based on space, but also on time. The relations and interactions between them can be traced back to prehistoric times. For example, snake tongue patterns seen on artifacts like stone blades and pieces of pottery uncovered at the Jiuxianglan Site are still seen in the patterns used by these ethnic groups to this day. The life-cycle rituals, tattooing (described by the oral tradition and written records) and use of ceremonial glass beads (used for both decretive purposes and buried with the deceased) found in the villages of Taimali and Zhiben, which are at the center of this culture circle, represent local values and beliefs about life and death. Many glass beads were also uncovered at the Jiuxianglan Site. The number of similar cultural phenomena occurring within this region from ancient times to present day is truly striking. In addition, the tongue-like patterns and large carvings of human figures found in this region (at the ancestral shrine in Taimali) have rarely been seen among the wood-carving patterns of Taiwan’s aboriginal people. However, these patterns are related to those found within Austronesian culture outside Taiwan. This finding further highlights the uniqueness of the artistic expressions found in this area and points to diverse ties with the widespread Austronesian peoples. As a result, the artistic expressions found within the material culture in this area can be used to trace social and cultural change. These artistic expressions can also help us to better understand collective emotions and cultural identities. With the emergence of modern national politics, the traditional life and culture of this region have been strongly influenced by the onslaught of modernization. However, the rise of the ethnic movement in Taiwan and the emphasis on cultural heritage within political policy has inspired a new awakening of tribal consciousness. By rebuilding Palakuwan and restoring traditional rituals, songs and artistic aesthetics, the people in Taimali and Zhiben have begun to engage in the process of cultural restoration. To rediscover their historical memory, various villages have worked together by exchanging rituals, tracing their roots and creating alliances. The close interactions between people living within the culture circle have led to the formation of community within this region. The social environment in Taimali and Zhiben has also been influenced by globalization, commercialization and tourism. Artistic expression has graduallyshifted from a structured traditional style to more diverse forms of individualized production. This transformation has greatly affected the transmission of local culture, as well as the maintenance of tribal subjectivity. In order to promote consensus among tribal members, concerned individuals have used the media to shape cultural characteristics and strengthen tribal symbols. As a result, artistic expression once again is playing an important role in shaping ethnic (tribal) identity. By exploring material culture, in particular the process of producing and displaying “art” (primitive art or ethnic art), this study investigates the relations between the diverse artistic elements, historical tradition, social rituals and symbolic identity in Panapanayan. The purpose of this study is to further understand the interaction between artistic expression, tribal subjective consciousness and ethnic identity.

本論文期望藉由探究《陽光下的葡萄乾》一劇，對非裔美人在面對社會困境以及白人意識型態時，如何發展自我認同的議題啟發新的思考。蘿琳．漢司白瑞以寫實的寫作手法，呈現非裔美人在美國一九五○年代種族隔離區的生活。種族隔離政策(segregation laws)中，空間具有特別的指涉意義，因此本文選擇米哈依爾．巴赫汀(Mikhail Bakhtin)的「時空型」(chronotope)理論作為本論文的基本架構。由於劇本和其當代歷史相互輝映，歷史背景的研究可以幫助理解劇中人物動機；反之，由解析劇中情節和人物行為，亦可推測非裔美人的未來發展。 本論文分為四個章節。第一章提供作者生平、劇本、評論、以及理論架構的基本介紹。第二章有兩個主題：呈現作品如何反映歷史，以及從社會背景的角度詮釋角色。其中，弗朗茲．法農(Frantz Fanon)的《黑皮膚，白面具》幫助解釋部分角色的同化行為。第三章顯示非裔美人如何在白人霸權之下建立自我認同：在社會上表達訴求以對抗白人霸權，在文化上接納非洲本能和美洲文化，及在家庭方面堅守傳承下來的家庭尊嚴。史都華．霍爾( Stuart Hall)的離散理論(diaspora)特別用來處理其中同時具有非洲和美洲本質的文化議題。第四章則是本論文的結論，總結作者寫本劇的信念和目的。 / This thesis studies A Raisin in the Sun and expects to bring new inspirations of how African Americans develop their own identities confronting social plights and white ideology. With the realistic writing style, Lorraine Hansberry truthfully depicts and reflects African Americans’ life in the segregated ghetto in the 1950s. As space carries significant meanings in the enforced segregation laws, Mikhail Bakhtin’s chronotope serves as the main theoretical framework of this thesis. The play is interconnected with its contemporary history, so we may interpret the characters by considering their historical background and infer the American blacks’ future path by scrutinizing the plot and actions in the play. This thesis consists of four chapters. Chapter One is an introduction to the author’s life, the play, the critical opinions, and the theoretical framework. In Chapter Two, there are two main issues: first, how this play reflects the historical background, and second, interpretation of characters in relation to their specific social contexts. Frantz Fanon’s Black Skin, White Masks is applied to explain the potential of assimilation of some characters. Chapter Three reveals how African Americans under the white hegemony find their own identities in social, cultural, and family perspectives. The gist is that they must strive for the improvement of their social status, embrace both African and American cultural roots, and stick to their family pride. Stuart Hall’s theory on diaspora is useful to deal with the cultural identity which ambiguously covers both African and American essences. Chapter Four is the conclusion of the thesis that sums up the author’s belief and intention in writing the play.

本研究是國內第一個以「警政負面新聞」為主題的研究，希望藉由第三人效果的認知假設，探討警政負面新聞的影響。除了探討警察人員對警政負面新聞是否存在所謂的第三人效果之外；並分別從人口變項、議題涉入感、社會距離、職業認同感等變項，探究對警政負面新聞的認知影響，同時也進一步就行為層面上的關係加以剖析。 本研究以服務於全國二十三縣市警察局之現職警察為目標，採用問卷調查法為主，回收並取得八百四十六份有效問卷。資料分析顯示，警政負面新聞對警察人員產生第一人和第三人的效果，受訪警察認為警政負面新聞對於自己的影響大於一般警察，即呈現了所謂的第一人效果；同時又普遍認為警政負面新聞對於一般民眾會產生更大的負面影響，呈現非常明顯的第三人效果。就社會距離而言，警政負面新聞對於一般警察和一般民眾的影響，會隨著與受訪者之間的距離增加而增加。這種社會距離的形成，肇因於不同團體之間的異質性和不確定感。 對於警政議題涉入感方面，研究證實受訪者對警政新聞議題涉入愈高者，普遍認為對自己、一般警察、一般民眾愈會造成負面影響。本研究同時發現警察的職業認同感維持在中度以上，結果顯示職業認同感可以正面預測「對自己的影響」、「對一般警察的影響」、「對一般民眾的影響」三者，即警察的職業認同感愈高，愈傾向認為警政負面新聞的負面影響愈大。受訪者認為警政負面新聞的影響愈大，愈傾向支持媒介限制行動。總的來說，警政負面新聞「對自己的影響」、「對一般警察的影響」、「對一般民眾的影響」等變項，均是預測支持警政機關採取媒介限制行為的顯著變項。 / This thesis is the first study in Taiwan focusing on “negative police news”, attempting to apply the third person effect theory to study the possible impact of negative news coverage of police. This research furthermore investigates several variables, including demographic variables, issue involvement, social distance, and professional identification, and their influence on the perception of negative police news. A relationship of exposure of negative news and support of media regulation is analyzed at the same time. A survey of 846 incumbent officers from twenty-three metropolitan police agencies in Taiwan was conducted. Results show that negative news coverage of police has both first and third person effects on police officers. Officers consider that effects of negative police news have stronger impact on themselves than on other officers. They generally consider that negative police news has more negative influence on the general public. From a viewpoint of social distance, an attitude formed through heterogeneity and uncertainty among different social groups, this study found that effects of exposure to negative police news upon perception of the effect on other officers were more limited than on the general public. From the aspect of issue involvement, the more the officers were involved in negative news issues, the more they consider negative police news has negative effects upon themselves, other officers and the general public. This study also concluded that the higher the professional identification a police officer held, the more she/he tended to consider that negative police news had a stronger impact. We also found that there was a tendency that police officers were more likely to support media regulation. Effects upon oneself, effects upon other police officers, and effects upon the general public of negative news coverage of police, were all variables significantly predicting the support of media regulation.

心理驚悚小說體現了當代犯罪文學作品的多樣性。隨著時代的變遷，最受大眾喜愛的文學體裁也備受考驗。近來有一股潮流試圖重新定位犯罪小說，而S. J. 華森的小說《別相信任何人》正是最佳典範。此書之所以引起各界的熱烈討論與受到全世界廣泛讀者的喜愛即在於它將看似毫無交集的元素完美融合─懼怕、懸疑、愛情、兩性關係、記憶與真實、女性意識、身分認同及重建。傳統犯罪文學的敍事結構中總著墨於主角對清楚絕對答案的追尋；然而，在這個帶有家庭黑色小說(domestic noir)色彩的文本中，最終的真理卻是遙不可及。 書中的女主角克莉絲汀是名失憶患者，為了重新找回自己，她只能盡力從破碎的記憶中找尋蛛絲馬跡，拼湊被遺忘許久的自我。重新建構自我顯然並非易事，而個人記憶的真實性也有待商榷。事件發生與否和當事者是否能記得之間的落差所造成的空缺又該如何填滿？事實上，克莉絲汀渴望的絕非只是單單地活得如普通人般緬懷過去並展望未來，而是能重建一個充滿女性意識及自主的自我， 因此克莉絲汀也必須細心體會、感受並專注於眼前的生活及人事物。《別相信任何人》為犯罪文學帶來嶄新風貌，不僅成功突破以往的角色設定發展框架，劇情安排描述也導向了有關記憶真實性與身分重建的可能性探討，而對愛情的悸動、兩性婚姻關係的維繫、作為女人與母親身分的意識更是與克莉絲汀重建女性自我密切相關。 / The psychological thriller demonstrates how diversified contemporary crime writing can be like a chameleon. In the emergence of reconstituting the much-loved literary form, S. J. Watson’s Before I Go to Sleep infatuates the reader with its high concern for elements that unusually match: fear, identity, love, reality, relationship, memory, and female consciousness. The clear-cut answer featured by traditional crime fiction cannot be offered in this novel that blending literary thriller and domestic noir together when the female protagonist only possesses fragmentary memory. To regain her sense of self, Christine the main character has to recall her reminiscence, which sometimes can be imaginary. In fact, what she longs for is not simply rebuilding her identity as a normal person, but the identity that has a lot to do with female consciousness and autonomy, which requires her to live her present life as well. Rather than another psychological thriller that tells an old story depicting the quest for the truth, Before I Go to Sleep shifts the focus from the deeply-rooted tradition in crime fiction, exploring the question of (un)reliability and (un)reconstructability of memory as well as what love means in a relationship. Only when Christine can relive as a woman, a wife, and a mother to re-experience love can she reframe her female identity.

大學生是一群熱切使用媒體和科技的世界公民，他們特別會透過新媒體接觸來自整個地球村的大量資訊。大學生可以透過學校課程與活動、與國際學生社群互動以及到國外旅行都是其中的管道。本研究援引社會建構理論與涵化理論，以質性研究探討台灣大學生的人口變項、與非洲接觸行為、西方媒體使用、世界主義意識以及媒體呈現偏誤之察覺與台灣大學生對非洲刻板印象建構之間的關係。 線上問卷收集共215位台灣大學生有效樣本。研究顯示非洲接觸行為與媒體呈現偏誤之察覺，皆與刻板印象認同呈現正相關。 / University students are some of the more cosmopolitan groups in society, as voracious consumers of media and technology, especially new media, and exposed to a plethora of information about the global community. University courses, interaction with the international student communities, events on-campus and opportunities to travel abroad are some of the avenues available to them. Using quantitative analysis, this study examined the relationships between demographic and contact variables, Western media exposure, cosmopolitanism and perceived bias of media portrayals and its effect on Taiwanese university students’ endorsement of stereotypes of Africa. The research framework is informed by the theory of social construction of reality and the cultivation theory. Using an online survey, data was collected and analyzed from a sample of 215 Taiwanese university students. The analysis reveals that contact with Africa and perceived bias of media portrayals have the most significant influence on stereotype endorsement.

台灣和中國大陸於2010年六月正式簽署「經濟合作架構協議」（ECFA）。無疑地，這是兩岸交流有史以來規模最大、最具官方性質的制度性協商。在象徵意義上，意味著兩岸經濟整合邁入一個嶄新的階段。在實質意義上，透過早期收穫計畫的制度安排，使得兩岸之間的部分貨品和服務享有關稅調降的特殊待遇，對於台灣的整體經濟和部分產業具有立即性的影響。因此，本文旨在探討兩岸簽署ECFA前後，台灣民眾的統獨態度有無發生變化？在影響選民統獨態度因素中，有長期穩定與短期變動，也有感性與理性面向，選民對於兩岸簽訂ECFA的經濟效應評估又扮演了何種角色？最後，隨著兩岸經濟整合的腳步加速，理性層次的麵包效應又是否可能抵銷情感認同的作用？ 本研究使用2008年到2012年「台灣選舉與民主化調查」的定群追蹤資料（panel data），並以「固定與隨機效果並用法」（hybrid method of fixed and random effect model）來分析兩個時間點民眾統獨立場的動態變化。研究結果發現從08年到12年這段時間，民眾的統獨立場呈現往現狀/統一方向移動的趨勢，儘管變化的量不大，但在統計上卻是顯著的。在兩個時間點的動態架構中，選民對於ECFA經濟效益評估的態度變化，不僅與統獨立場的變遷模式與變化方向互相連動，在控制其他變數之後，ECFA經濟評估的態度變化對於統獨立場也有獨立性的影響效果。最後，當短期經濟利益和情感認同相互牴觸時，ECFA經濟的效果甚至會削弱感性認同的作用力。這意味在給定台灣人認同沒有改變的情況下，民眾仍有可能因為簽署ECFA的經濟因素而移動其統獨立場。因此，隨著兩岸經濟整合日益加深，影響個人統獨態度中理性層面利害考量的因素應該予以重視。 / The Taiwanese government has signed the ECFA with China in June 2010. Undoubtedly, ECFA is one of the largest and most official institutional negotiations in the history of cross-strait interactions and exchanges. Signing ECFA with China not only represents that cross-strait economic integration has entered into a new stage, through the arrangements of early harvest program, its impacts on Taiwan’s economy and industry are also immediate. Accordingly, this study aims to explore whether Taiwan people’s attitude toward the independence/unification changed or not after signing ECFA? How the economic inducement from China affect Taiwanese voters’ policy stances on independence/unification issue? Finally, as the accelerated pace of cross-strait economic integration, whether economic factors such as ECFA evaluation may offset the effects of emotional identity on the issue of independence/unification? By using individual panel data from ‘Taiwan Election and Democratization Study’ (TEDS), and taking advantage of hybrid method of fixed and random effect model, the empirical results show that respondents in 2012 are statistically significantly more inclined to maintain status quo or unification in comparison with their attitudes in 2008. Moreover, the attitudinal change of ECFA evaluation are not only systematically associated with the change of policy stance on independence/unification issue, it also reveals independent effect in the statistical model after controlling for other variables. Finally, although emotional affective identity is an important factor to determine public’s policy stances on the issue of Independence/Unification, its effects have begun to weaken especially when the economic interests are large and visible. The implication is that we shouldn’t underestimate the logic importance of political economy played in the trend of regional economic integration, and short-term economic fluctuations may have influence on long-term affective identity.