The functions of the most of the traditional museums were limited within their buildings to provide indoor activities and to present exhibitions of historical or cultural objects which representing mainly the past authorities. Consequently, they obstruct the preservation on sites for the local cultures. In order to overturn the operation of museums, ¡§New Museum Movement¡¨ based on ¡§popularization,¡¨ ¡§anthropology,¡¨ or ¡§ethnology,¡¨ was started. It deconstructs the central authority and highlights communal heritages. A ¡§living¡¨ museum is built under the ideas of community empowerment, cultural parks and ecomuseums. In 2002, the Construction and Planning Agency, Ministry of the Interior of Taiwan, initiated the ¡§community development plan¡¨ around the country, including Liouduai Hakka Cultural Park, a major construction in Pingtung County. Combining with the ideas of cultural park and ecomuseum, Liouduai Cultural Park will be established as a Hakka community empowerment. This study is baed on the concept of economuseum to exam the possibilities of operating this cultural park by using Delphi and SWOT analysis. This study suggests that the management strategies of Liouduai Cultural Park should include enhancing the power of local resources; developing into a ¡§theme park¡¨ or a ¡§regional park;¡¨ avoiding repetitive Hakka cultural activities; planning Hakka cultural tourism industry on the whole; proposing marketing strategies that feature in Hakka culture; integrating surrounding scenic spots into parts of the park; combining the recently developed MICE industry with the development of Liouduai Cultural Park to create thecultural industry.

¡@¡@The related researches on voluntary services in Taiwan, instead of focusing on psychological extent, such as personality traits, have mainly been centered on its external fields, including volunteer recruitment, training and management. In terms of the research on personality traits, people usually take the paid staff, such as police officers, medical staff, teachers and leaders as the subject. However, unpaid volunteer is not often to be seen in such study based on the big five personality traits or five factor model (FFM). By questionnaires, the basic statuses of volunteers in Kaohsiung Hakka Cultural Museum have been analyzed in this research, as well as the impact of FFM on the motivations of volunteers. The findings are: ¡@¡@A. Most of the volunteers in Hakka Cultural Museum are usually retired with the average age around 50 years old. The status of them is usually married, having 2 or 3 children. The education level is either college, senior high or vocational high school. Their years of services are more than 5 years, and they would provide voluntary services continuously. ¡@¡@B. In the perspective of personality traits, the volunteers in Hakka Cultural Museum are often full of energy (extraversion), with the preference for adventure and discussing popular issues (openness to experience), with the tendency to be cooperative rather then antagonistic (agreeableness), responsible (conscientiousness) and seldom to experience helplessness (emotional stability). ¡@¡@C. The volunteers who provide services with the motivations for self-fulfillment, willingness of learning and interest have the tendencies of extraversion, agreeableness and conscientiousness. As for the volunteers who provide service due to the introduction of family or friend, or with the motivation for killing time, they have the characteristics of openness to experience. Finally, the volunteers with the motivations for material things have the tendency of neuroticism.

台灣自1980年代以來，興起了一波波的社會運動風潮，在這樣的歷史脈絡下，族群運動成為其中的一環。客籍菁英有感於自身語言文化所處的不利地位，乃透過社會運動的方式，提出訴求。二十多個年頭過去了，這些運動所造成的後果，可見的部分是官方族群政策的擬定與執行，不可見的部分則在於對於客家族群認同的文化要求。這類的文化期待隱含著血緣與認同的合一性，並且對於「怎麼做才合乎客家族群身份」，也有著本質化的想像。首當其衝的便是面對這些要求的客家年輕人。 　　然而，本文並不預設客家年輕人「天生」就應該有客家認同，或者應該要對客家「建立」認同感，而是以一種社會建構的觀點，試圖去理解已經觀察到的經驗現象：社會中對於客家的文化想像，是如何被建構起來的？而時常被這些客家文化框架要求的後生客家人，作為被框架要求的主體，他們如何去理解自身的客家經驗？透過本研究，我們發現後客運世代的客家人正處於某種歷史現實之中。他們的客家身份或輕或重地對他們的生活產生不等的影響，而他們的客家文化認同，也沿著世代、地域的軸線而產生分歧，然而，他們現階段所面對的客家文化期待，除了是一種同質化的文化要求，同時也是一種強調傳統卻又包含突兀創新的客家建構。這些要求所形成的文化框架，脫離了日常生活的層次，也窄化了人們對於客家的想像。因此，本文認為，唯有對客家抱持著開放性的文化想像，將差異納入思考，對於後生客家人也才能有更為務實的理解。 / There have been a lot of discussions about the ways how “the Hakka” or “Hakkaness” could be or should be understood and performed ever since the Taiwan Hakka Cultural Movement occurred in the late-1980s. It is implied that, with certain cultural imaginations, the Hakka would develop a new form of ethnic identity. Consequently, members of the Hakka people, especially those of the younger generation, have often been required to live a life that meets these imaginations and expectations. 　　This thesis aims to examine the historical-cultural process whereby the identity of “Hakkaness” has been culturally and socially constructed and to explore how the younger Hakka members born after the Hakka Cultural Movement have been interacting with these constructions. A contrast between the lifestyle expected or suggested in accordance with “Hakkaness” on the one hand and the life world experienced by the post-movement generation on the other is highlighted. Regional and generational differences of the “imagined” Hakka communities are discussed as well.

人類如何傳達訊息？如何感知世界？人類認知概念從語言形式上看到概念隱喻，看到的不只是語言現象，是概念之間的互動，諺語即為隱喻現象豐富的語言形式之一。人類面對隱喻表現時，透過隱喻機制運作，以及文化背景影響，產生概念隱喻，利於人們理解，因而有諺語的形成。 Lakoff & Turner (1989) 提及人類與動物在物種階層上是密切的。本論文將以動物為取材，透過觀察客家動物諺語之隱喻表現，探究其中動物來源域和人類目標域間的互動。然而客家諺語中的動物隱喻是如何展現與客家文化的關係，藉由多源一義、一源多義的隱喻展現，以隱喻概念為基礎之分析，同時了解文化約制。進一步，以概念隱喻機制概述客家動物諺語在人類認知中如何運作，給予人類如何理解隱喻表現更完整的解釋。 / How do people communicate? In what way do we sense the world? Conceptual metaphor embedded in many language expressions are understood through conceptual correlations. Among the many language expressions, proverbs manifest a common kind of metaphor used in our daily life. Through uncovering the cognitive mechanisms operated in the metaphor of proverbs, we understand not only the language but also cultural thoughts. This thesis investigates metaphor in Hakka animal proverbs. According to Lakoff &Turner (1989), humans and animals are highly related in species, both showing certain attributes and behaviors. Animal proverbs, often exhibiting animal attributes and behaviors, are used to carry certain social-pragmatic function of educating human beings. This study explores the conceptual metaphor of animal proverbs, generalizing the semantic features of animal source domains and the main themes of target domains. With the analysis of general patterns of the many‐sources‐to‐a‐target and a‐source‐to‐many-targets relationships of these proverbs, the study has not only shown how people understand animal metaphor in mind but also demonstrated Hakka cultural specifics in animal metaphor.