Thesis (Ph. D.)--University of Hong Kong, 2006. / Title proper from title frame. Also available in printed format.

The purpose of the present study was to examine the role that sociocultural and political mores play in shaping male and female value systems. The aforementioned value systems were examined with respect to the role they played in the development and evolution of the individual’s self-concept as well as how such persons interacted with other individuals in context of romantic/sexual relationships. To contextualize the construction of individual and collective identity as it pertains to the amorous sphere, consideration was given to culturally bound realities such as religious and political mores as they unfolded within both the Renaissance era and world of the text as constructed by its author. Findings included a great propensity towards the silencing and subjugation of women when they entered romantic relationships with men. However, various passages and themes of the plays examined revealed that female independence and agency can be realized within the romantic sphere.

Using a feminist approach in a postcolonial setting, the interactions between weaving, identity, gender, tourism development, and post-colonial history are explored. This ethnographic research is focused on the indigenous female weavers in Wulai, Taiwan who have experienced both colonialism and tourism development. During Japan’s occupation, the Atayal – one of twelve indigenous groups in Taiwan – were forced to abandon their most important socio-cultural activities: facial tattooing, headhunting, and weaving. The Atayal lost most of their original textiles because many of them were taken to Japan. Today, these textiles are preserved in a few Japanese museums. Meanwhile, in Taiwan, the Atayal’s textiles are now reconstructed by the hands of some indigenous women in Wulai who weave primarily for museums. Others, on the other hand, weave for domestic tourists although they have little success in competition with less expensive Han Chinese' factory-made woven products. The reintroduction of weaving not only required the Atayal weavers to retrace their weaving history and to reconstruct and revive lost skills but also opened up a new opportunity to create new motifs with imported looms. The reintroduction of weaving has had multiple effects on the Atayal community. The meaning of weaving has changed from the representation of the Atayal women’s gender identity alone to the representation of the Atayal’s collective ethnic identity as a whole. Now the Atayal proudly claim their weaving culture as a part of their ethnic identity. It has become an ethnic symbol and a tourism product. However, the indigenous residents of Wulai are now barely involved directly with tourism business although symbols of their identity are used to promote tourism.

Using a feminist approach in a postcolonial setting, the interactions between weaving, identity, gender, tourism development, and post-colonial history are explored. This ethnographic research is focused on the indigenous female weavers in Wulai, Taiwan who have experienced both colonialism and tourism development. During Japan’s occupation, the Atayal – one of twelve indigenous groups in Taiwan – were forced to abandon their most important socio-cultural activities: facial tattooing, headhunting, and weaving. The Atayal lost most of their original textiles because many of them were taken to Japan. Today, these textiles are preserved in a few Japanese museums. Meanwhile, in Taiwan, the Atayal’s textiles are now reconstructed by the hands of some indigenous women in Wulai who weave primarily for museums. Others, on the other hand, weave for domestic tourists although they have little success in competition with less expensive Han Chinese' factory-made woven products. The reintroduction of weaving not only required the Atayal weavers to retrace their weaving history and to reconstruct and revive lost skills but also opened up a new opportunity to create new motifs with imported looms. The reintroduction of weaving has had multiple effects on the Atayal community. The meaning of weaving has changed from the representation of the Atayal women’s gender identity alone to the representation of the Atayal’s collective ethnic identity as a whole. Now the Atayal proudly claim their weaving culture as a part of their ethnic identity. It has become an ethnic symbol and a tourism product. However, the indigenous residents of Wulai are now barely involved directly with tourism business although symbols of their identity are used to promote tourism.

Thesis (Ph.D.)--Victoria University of Wellington, 2009. / Includes bibliographical references.

Thesis (M.A.)--University of Texas at Arlington, 2009.

Thesis (M.A.)--York University, 2008. Graduate Programme in Sociology. / Typescript. Includes bibliographical references (leaves 136-141). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR38795

Thesis (Ph. D.)--University of California, San Diego, 2002. / Vita. Includes bibliographical references (leaves 198-212).

Thesis (Ph. D.)--University of Washington, 2002. / Vita. Includes bibliographical references (leaves 250-262).

Thesis (M.A.)--University of Hong Kong, 2002. / Includes bibliographical references (leaves 48-49).