本文以馬來西亞近代發展沿革為經，華人族裔金融機構的組織變貌為緯，同時援引社會學族裔經濟（ethnic economy）之理論及概念，作為歷史詮釋的張本，嘗試勾稽華人族裔金融機構的發展梗概，論析砂拉越華資銀行在此脈絡下的發展與侷限。進而回答何以全馬僅大眾、豐隆等少數繼續茁壯，更大多數的華人金融機構卻陸續退出市場？及其所蘊寓的華人族裔經濟意涵為何？ 本文指出，在英人殖民時期，華人移民因創業謀生之所需，同族互助而有華資銀行等族裔金融機構的誕生，隨著華人逐漸融入當地生活而在戰後初年達到發展高峰。嗣後馬來西亞聯邦成立，華資銀行則在國家大力扶持土著資本的影響下趨向邊緣化；1997年東南亞金融風暴後，馬國政府力促銀行整併以回應全球化競爭，過程中華人資本被迫淡出，多數的華資銀行也因而走入歷史。總體而言，華資銀行歷經「在地化」及「土著化」進程，反映出馬來西亞華人經濟的質量變化，就社會學的領域，即是華人在馬國金融業的參與，已由早期族裔擁有的經濟（ethnic ownership economy），朝族裔控制的經濟（ethnic control economy）方向演化。 在企業史的層次，個案研究顯示：馬國絕大多數的華資銀行屬中小型規模，發展深受在地政商脈絡及華人族裔特性之影響。砂拉越的華資銀行脫胎於傳統的族裔金融機構，專注於當地業務及同族市場，有著穩健成長的特色，雖對華人經濟作出貢獻，卻難以應付一再增加的族群政策鉗制及市場競爭壓力。本文也發現，隨著時間過去，華資銀行的族裔色彩逐漸淡化，幫權結構也不斷崩解，惟有家族經營始終強韌，顯示族裔特性依然存在，但其內涵早已今非昔比；而主導銀行的家族不願向外發展，擴大規模，以免流失控制權的保守心態，亦侷限其進一步發展的可能性。 / This paper studies the history of Chinese ethnic financial institutions in Malaysia, and explores its implications of the “ethnic economy” theory. Following this context, this article aims to explore the societal changes resulting from the adaptation of Chinese communities to the local host population, and gradual transformation of family-controlled Malaysian Chinese banks and ethnic financial institutions. Meanwhile, I also uses case study to discuss the development and limitation of a Sarawak bank. In this paper, I try to answer the reasons why a few Chinese banks in Malaysia thrived while other ethnic financial institutions eventually went out of business. And how do the evolution of ethnic financial institutions and the related turning point reflect the meaning of the ethnic economy? I pointed out that ethnic financial institutions were created under a particular time period and background, ethnic entrepreneurs fined-tuned their resources for applicable business strategy, and their strategy allowed Chinese communities to expand in every aspect of the economy at the early colonial era. Banking systems in Singapore, Malaya and Sarawak were originally introduced by the British; later Chinese communities became involved and the financial industry reached its peak in the first few years after the World War II. The Chinese banks played a great role in the local financial industries/enterprises at the time were owned by single or multiple families. The industry then underwent a series of events, such as the sovereign separation of Singapore and Malaysia, implementation of New Economic Policy(NEP), and ongoing mergers since the millennium, resulting in only two Chinese banks, Public Bank and Hong Leong Bank, remaining in the industry with a continued decline in the proportion of their stockholding. Malaysian Chinese with significant amounts of capital were once highly involved in the banking and financial industry, but with the passage of time, the development of Chinese financial institutions was subject to the phenomenon of “indigenization” and “bumiputraization”, which both hindered their ongoing development and later drove them out of business. In the light of the ethnic economy theory, Participation of Chinese financial institutions in Malaysia were moving from an "ethnic ownership economy" towards an "ethnic controlled economy". The analysis of the Sarawak case indicates the development of Chinese banks was subject to the influence of political and local business relationships, and the distinctive ethnic features of the Chinese communities. The majority of the Chinese banks in Sarawak evolved from ethnic financial institutions, small and medium-sized business within the family control, they focused on local businesses and markets of the same ethnicity. Even though these banks contributed to the ethnic economy and saw constant growth, they were swept aside by the tide of history once the political and economic environment began to change. This article also discovered that as time went by, Chinese bank gradually changed their image as ethnic banks. The structure of “dialect groups” began to collapse as well; this was a distinctly ethnic concept whereby only family management could maintain the existence of a corporation. The major limitations which restricted the development of ethnic financial institutions were conservative family management and a reluctance to expand outward in the hope of preventing the dispersion of power.

旅居者在進入新文化社會時，往往面臨著跨文化適應的議題。而社群媒體的出現與滲透，也改變著旅居者流動於原文化與主文化之間的樣貌。本研究透過深度訪談探究背負著特殊脈絡的馬來西亞僑生，在進入台灣社會過程中所歷經的文化衝擊與跨文化適應歷程，並以新傳播科技臉書社群平台的角度切入，分析線上管道對馬來西亞僑生的疑慮消除及雙邊文化連結的影響，試圖描繪出臉書在旅台馬來西亞僑生跨文化適應經驗中所扮演的功能與角色。 研究發現，多數馬來西亞僑生在來台前透過人際與媒體管道的接觸而對台灣有著美好的印象，因此進入台灣社會即面臨著種種的文化衝擊，其中包含：生活、語言溝通、學業、人際關係、意識型態與價值觀等五個方面的適應問題。其跨文化適應歷程呈現壓力－調適－成長的螺旋上升模式。在旅居新文化社會台灣的初期，由於擁有較劇烈的衝擊，因此會在臉書採取主動、被動與互動的疑慮消除策略兼用的方式適應台灣，有助於初期龐大壓力的調解；而隨著時間的積累，雖然他們仍會面臨新議題事件的碰撞，但由於日常人際網絡日趨穩固以及跨文化經驗的提升，因此轉向被動策略的臉書使用。 整體來說，臉書為馬來西亞僑生在台灣的跨文化生活所提供的助益包括：資訊獲取與整合、情感支持、維繫關係與發展關係。在旅居初期如同橋樑一般，提供馬來西亞僑生在台灣社會中凝聚與跨越雙邊文化網絡的管道，讓流動於不同脈絡的他們，可以同時發揮不同連結人際網絡的潛力，將衝突化為成長的奠基，從而達到更好的跨文化適應階段，並在成長過後，更加自如地運用臉書作為生活的調味料，點綴其旅居生涯，成為更深層的跨文化能動者。 / Sojourners often come across the issue of cultural adaptation when they step into a new social environment. However, the presence of social media and its penetration change the way sojourners shift between host and ethnic culture. This study is about the cultural adaptation of Overseas Malaysian Chinese students in Taiwan’s social environment, through the social media platform, Facebook. This research analyzes in which way Facebook affects uncertainty reduction and bilateral culture context of the students, therefore demonstrating the functions and the role of Facebook in the cross-cultural adaptation of Overseas Malaysian Chinese students in Taiwan. The study is done through in-depth interviews with the students. This research shows that before most Overseas Malaysian Chinese students arrive, they have a remarkable impression of Taiwan. All these made up through social and media exposure of the country. It is also the reason they encounter culture shock upon their arrival, adaptation problems include living, communication, academic, social relationships, personal ideology and values. The stress – adaptation – growth model shows a rising spiral pattern during the period of adaptation. Due to severe culture shock during the early stage of the sojourners’ arrival, they tend to actively, passively and interactively utilize uncertainty reduction strategies to adapt Taiwan, it is effective to accommodate the high level of stress faced by them. In time, although they would still bump into new issues, they could passively make use of Facebook because they have stronger social networks and more cross-cultural experiences. To conclude, the benefits of Facebook toward Overseas Malaysian Chinese students in Taiwan include, gathering and compiling information, emotional support, sustaining and developing relationships. In the early stage, Facebook acts as a connecting bridge, providing a channel that bonds and breaches bilateral culture contexts, at the same time unleashing the potential their social relations among different ties. Eventually this will improve the cross-cultural adaptation process as conflicts are transformed into a foundation for growth. Subsequently after the growth, they are more casually utilizing Facebook being a condiment in their lives, to enhance the living in the country, as well as being an experienced cross-cultural agent.

本論文中國與馬來西亞合作的雙向園區作為例，為全球首創雙向合作的工業園區，探究中國與馬來西亞藉由兩國雙園產業配置的政治運作邏輯。本文發現中馬兩國雙園中設置不只是雙邊國家利益的展現，更是雙邊在地利益團體的結合，因此以「複合互賴理論」作為分析方法，觀察中國和馬來西亞如何透過產業園區的設置，把雙邊國家利益轉化成雙邊國家政策，並結合在地利益團體的目標，最後消弭中馬兩國雙邊矛盾，實行中馬兩國的國家合作計畫。最後，雙園的合作不在只是雙邊經濟的交涉，更是雙邊國家外交戰略的實行，變相成為在地利益團的建立、強化，甚至到雙邊國家關係的聯繫。 / In this paper argues that the China-Malaysia Twin Industrial Parks as an example, is first two-way cooperation of the industrial park in the world. It explore that China and Malaysia's the political operation logic through the each industry park. This thesis finds that the China-Malaysia Twin Industrial Parks are not only the show of bilateral national interests, but also the combination of bilateral interest groups, this research conducts classification analysis called Complex Interdependence Theory.This approace is used to observe how China and Malaysia through the industrial park set up the interests of bilateral countries into bilateral policy, combined with the interests of the interests of groups, and finally eliminate the bilateral contradictions between China and Malaysia, the implementation of the two countries of the national deevelopment program. The last part is the conclusion of the thesis not only for the bilateral economic relations, but also for the implementation of bilateral countries diplomatic strategy.

本論文是以新加坡與馬來西亞（簡稱新馬）為範圍的「土生華人」文學研究，主要對象是被稱為「峇峇」的土生華人從19世紀至今所產生的文學，亦兼及印尼地區土生華人（馬來語）文學的比較研究。 本論文架構除「緒論」與「結論」外，內文共分為五章。緒論除介紹本論文的研究動機與目的、研究方法與主體架構外，主要為研究對象的釐清與相關名詞的界定，並回顧峇峇的語言及文學的研究概況。 進入「本論」第一章「峇峇的語言使用」，筆者分別從峇峇的母語——峇峇馬來語和峇峇福建話，進而是「父語」福建話、再到外來語的英語和華語著手，透過這四種語言在新馬地區尤其峇峇社會中個別的使用狀況與相互消長的分析，以對峇峇社會的語言與文字使用的歷史有更深入的瞭解。可以說，峇峇的語言使用是與近現代華人移民海外及西方殖民東南亞的歷史是發展息息相關的。 第二章「峇峇的馬來語翻譯文學」。首先是介紹峇峇馬來文報刊雜誌的出版概況，此為羅馬化峇峇馬來語書寫之始。其次從所得的文獻資料並配合第一章的研究心得，從外部的出版概況，條析出峇峇馬來語翻譯文學從興起、繁盛到沒落三個階段的發展情形；接著從作品內部進行剖析，發覺翻譯作品從作品的展演形式看，又可分為前、後兩期不同的階段。最後第四小節，筆者嘗試透過田調期間所得的一本「峇峇馬來語籤詩翻譯本」的研究，談談中國通俗文學及民間信仰對峇峇文化的影響，以及峇峇人在以峇峇馬來語翻譯中國籤詩文時所透露出來的多元文化意象。 接著進入第三章，著重探討「峇峇馬來語創作文學」，從所得資料彙整的結果看來，峇峇馬來語的書面創作量不及翻譯文學，尤其散文體的作品寥寥可數。然而，缺乏書面的創作文本並不代表峇峇沒有創作文學，「峇峇文學即是峇峇馬來語翻譯文學」這樣的想法也只是長久以來因書面創作的匱乏而對外界造成的假象。事實上，因文化的接觸和語言的掌握，早期的峇峇社會非常熱衷於馬來語詩歌的吟誦或創作，惟傳統上多屬於民間的即興創作，詩文的流傳也多以口耳相傳，較少以書面語呈現及保存。峇峇馬來語的詩歌體裁源自馬來古典文學的班頓（Pantun）及莎雅爾（Syair）體，因此相較於中國通俗小說翻譯作品，這類文學形式更具馬來色彩，也更能凸顯峇峇被馬來文化涵化的事實。從早期（峇峇）馬來語詩歌在峇峇社會的流行程度看，若當初這些詩歌能被紀錄下來，其作品數量的豐盛絕不亞於峇峇馬來語翻譯文學作品。因此第三章主要是針對筆者這些年來所收集到的峇峇馬來語詩歌作品進行統整分析，以反駁峇峇文學只有「翻譯作品」而沒有「創作文學」的質疑。 第四章分別介紹峇峇的漢語文學及英語文學。無可否認，以峇峇馬來語作為峇峇母語（或「族語」）的地位，峇峇馬來語文學之於峇峇文學的「核心性」是不容撼動的，但若從「人」（民族）的角度檢視，在肯定其作為民族文學的重要表徵的同時，以峇峇文化發展上語言使用的多元現象看，我們也不應忽略峇峇人當中有用其他語言書寫文學的事實。在峇峇社會的發展進程中，各語言之間一直是相互影響的，呈現在文學上的情況也與此相去不遠。因此，第四章主要是承前三章語言使用多元的文路，對峇峇的文學書寫歷程中較隱性的漢語文學及英語文學進行概觀介紹，以作為峇峇馬來語文學發展的一個補充瞭解。我們發現，峇峇馬來語的興起與峇峇漢語能力（文學）的衰退脫不了關係，而峇峇馬來語（文學）的沒落則或多或少歸因於峇峇英語文學的興盛。 在前四章的基礎上，第五章筆者嘗試把峇峇文學擺在民族文學的位階上，與其他相關文學：（第一節）印尼土生華人文學、（第二節）馬來文學和（第三節）馬（新）華文學進行比較分析。尤其針對學界在印尼土生華人（馬來語）文學、印尼語發展、以及印尼新文學發展上的研究成果所導致的聯想：「(新馬)峇峇文學、馬來語以及馬來新文學之間的關係」，峇峇文學將如何自處？本章最後筆者將峇峇文學擺在「國家文學」的氛圍中去瞭解，在新、馬多元民族的社會中，各民族文學之間的認定是如何？而峇峇文學又是否可以在強勢的政治取向及意識型態包圍下，在眾主流（民族）文學之中找到自我的定位？ 最後是本論文之結論。筆者承前文的研究脈絡，輔以民族文學界定的三條件（族屬、創作語言、內容題材）檢視峇峇文學作為「民族文學」的契合或可行性（非單指文本存在的必要性和文學性問題），並在各系語言文學的比較分析中，檢討峇峇文學對於峇峇社會文化發展的回應及影響。