Characterized with movability, intangibility and easy to perish, successful tourism is in need of accurate and timely information. As the Internet becomes more pervasive, the industry of tourism and traveling has been considering how to take advantage of the technology and adopting e-business strategies. Meanwhile, local governments are also interested in marketing local festivals using new forms of promotion. This thesis addresses how a local government in Taiwan and a festical conductoring organization tried to transform a traditional religious festival into a nationwide cultural activity and the role of mobile technology and application in it. Festival is an activity featured by short-term period, over-population, and program change, which makes information demanding for participants. Therefore, a soundful planning of information provision in terms of timingness, accessability and completeness can affect the effectiveness of conducting a festival. Hopefully the mobile technology and its applications can fultill that need. How potential can mobile devices and services fulfill the obligation of offering and updating festival information is the motivation that drives this research. Taking the ¡¥2005 Taichung County Dajia Matsu International Festival¡¦ as a case example for examination, I explores the role of mobile technology, a prominent form of the information and communication technologies (ICTs) increasingly affects one¡¦s living, in promoting a religious festival with nationwide or even worldwide believers, notably in terms of campaign marketing and information provision. Comments and suggestions follow an in-depth interview with relavant figures and secondary data. Exploration also goes to the role and means of telecommunication operators in promoting this particular festival. These findings are also achieved by participant observation. This study suggests that, with the consent of festival conductors and interest of mobile operators, mobile devices and applications plays an increasingly important role in festival marketing. Mobiel marketing lowers the cost for both festival conductors in information dissemination as well as tourists in information searching. Still, the mobile¡¦s function of information provision can be be improved and enhanced, notably in deepening cultural beliefs adding to information provision of the show. Hopefully, this study can contributes to the understanding of using mobile technologies in festival marketing so that a satisfactory tourism experience can be achieved.

馬祖特殊的地理位置與歷史背景，形成與台灣本島十分迥異的文化景觀，在「戰地政務」時期封閉的三十餘年，將部分無形的資產保存了下來，另一方面，軍方對於相機的管制，也造成庶民生活的影像記錄缺漏難尋，區域歷史也難以脫離官方色彩。因此，此創作計畫希望透過馬祖耆老肖像、口述，一窺馬祖過去八十年歷史的斷面；也經由老者的面容、生命故事，以替代性的參與重拾對於依公、依嬤溫暖的記憶。此次創作採取「紀實攝影」的方式，結合寫實主義美學，以不編導場景、姿勢，不暗示情緒的「冷面」風格，以「擺拍」的方式拍攝數位馬祖耆老，並輔以現場訪談、文字記錄。最終以展覽的形式整合呈現「攝影敘事」與「圖說敘事」之內容。根據回饋意見，此次的創作成果在體驗與情感方面獲得了不少共鳴，但是展覽呈現仍有改進空間，整體而言，這個主題值得更深入、長久的探索與記錄。 / Due to the unique geographic location and history background, Matsu shows a completely different culture from Taiwan. Matsu has saved the Intangible Cultural Heritage during the military rule that lasting for over 30 years. However, the restriction of camera using caused the difficulty of recording the image and status of the real life within that time. Moreover, the region history is likely to be related to military. Therefore, this project aimed to discover the history of Matsu in the past 80 years through the portraits and oral history of the residents as well as participating the old-days of the “grandparent”. The project has adopted the method of Documentary Photography combining Realism and then illustrated the whole pictures of elders of Matsu in Posed Photography and Deadpan style with the interview and words recording. The project has been presented through an exhibition that integrated Photography Narrative and caption. According to the result, there were a great number of feedback shows this project successfully acquired the feedback both in emotion and personal experience. Although it can be seen that some of improvement are necessary, generally to say, this project is worthy to be developed as a long-term project which can be explored and recorded in deeper and more comprehensive way.

中華民國政府於2008年4月1日宣佈擴大觀光「小三通」規劃方案，兩個月後2008年6月19日，復由新任陸委會主委賴幸媛宣布：「政府擴大實施小三通。大小三通擴大實施後，有關金馬港口設施和容量部分，目前還有五成閒置，因此可以應付需求。金門機場部分，雖有點不足，也已在擴建當中，未來幾個月交通部會加速擴建。亦要求相關部會也將在二個月內規畫完成推動兩岸「小三通」協商，三個月內提出金馬中長期經濟建設檢討及規畫綱要，六個月內完成整體規畫。」這一連串的政策推動 ，似有企圖讓昔日的金馬離島快速與世界接軌，而金門人對於運用對岸福建省的資源，促使相關產業升級，亦期待發展出新的營運模式。證諸近年來台灣與福建的兩地貿易，已躍居台灣中國大陸地區出口的第三大地區（僅次於廣東及江蘇）未來經濟互利的運作，存在著一定的想像空間。 大陸於2005年11月正式批准「海峽西岸經濟區」的戰略構想與建設綱要，並將其納入第十一個五年計畫，這個策略計畫把福建經濟領域擴大三倍。這使得長期以來扮演著台灣、福建兩地之折衝要角的金馬地區，在形勢上除了面臨大陸的統戰攻勢外，另一方面，又必須能在全球化競爭態勢中，開創一條通往世界的道路，在避免經濟邊緣化的過程時空中，本論文將探討金馬地區對海峽西岸經濟區建設的可能影響，希望藉由大陸海西區最接近金馬的智庫，廈門大學的專家學者，以德菲爾法的問卷調查方法，取得此一時空下海西區與金馬地區雙方可能的經濟政策或對等行為，尤其在面對中國運用海峽西岸經濟區為對台統戰之優勢資源時，提出金馬地區未來的經濟發展規劃與政策方向，以定位其在海西區可能扮演的經濟角色。 / This article is to examine the economic role of Kinmen and Matsu in the economic zone on the west coast of the Taiwan straits. The Delphi technique is employed to collect data via 18 professors of Xinmen University. Further, a comparative analysis is conducted by previous Official survey report with Taiwanese professors. Suggestions and implication for planning public administration are discussed.

中共沿襲馬、列主義的宗教觀點，將宗教界定為替共產社會服務的工具，並認為宗教的本質是歷史過程的產物，其作用主要在於統戰或鬥爭的需要，最終將因社會主義的發展而消失，因此建政以來極力打壓、約制大陸境內的宗教及其團體。雖然中共的宗教政策隨著中國大陸社會的變化與全球化的影響，在胡錦濤時期有逐步開放的趨向，惟觀察中共建政以來的宗教政策脈絡，始終維持「開展統戰」和「防範滲透」基調，對臺灣宗教交流政策亦然。 2008年馬政府執政後，兩岸關係逐漸和緩，中共追求兩岸統一的意圖更為明顯，在胡錦濤「對內構建和諧社會、對外共建和諧世界」政策方針下，賦予宗教對臺統戰更大空間，兩岸宗教亦呈現交流活動趨增、境外教派參與增加、交流態樣多元且多為大陸發起等特點，另外中共以兩岸最普遍之媽祖文化做為對臺宗教統戰主軸，逐漸提升交流層級與規模，冀擴大對臺民間統戰成效。綜析胡錦濤近年兩岸宗教交流政策作為，預判中共未來對臺宗教工作，將朝全面爭取臺灣宗教界統一共識；透過宗教交流吸引臺商、信徒赴陸；加強基督教徒等外來宗教交流；以多元管道強化宗教工作成效；聯合抵制境外宗教勢力等面向發展。 綜合各方對兩岸宗教交流的影響評估，臺灣宗教團體能彰顯文化軟實力，在交流中對大陸社會擁有較強的影響力；大陸宗教自由度低度，惟管制宗教已有鬆動，後者跡象應與兩岸宗教交流具有關聯性；未來宗教慈善公益將為兩岸交流重點項目。據此，臺灣方面可在兼顧安全與發展的原則下，積極與大陸進行全面宗教交流，並以拓展宗教信徒、擴大宗教交流範圍，提高宗教自主運作能力，降低中共宗教統戰攻勢；此外，臺灣可以更主動出擊，以大甲鎮瀾宮、湄洲媽祖廟共同以媽祖繞境向聯合國申請非物質文化遺產為例，尋找與大陸更多的宗教合作機會，將兩岸儒、佛、道等傳統宗教，逐漸帶往國際社會，使兩岸共同擔起宗教全球化、中華文化全球化的角色，並藉以消彌兩岸政治、地域區隔的意識籓籬。 / Inheriting the Marxist-Leninist point of view on religion, the Chinese Communist authorities define religion as an instrument that serves the Socialist society. For them, religion is in essence a product of the historical process that serves the needs of the united front or struggles and is destined to fade out as Socialism marches on to the global stage. Therefore, since its establishment, the Chinese Communist regime has spared no effort in cracking down and suppressing religion and religious groups in mainland China. During Hu Jintao’s rule, the Chinese government has eased its stringent policy on religion in response to a changing Chinese society and international trends. But a closer look at the evolution of China’s religious policy reveals that its keynote has remained the same: conducting united front work on religious groups while preventing them from converging or colluding with dissident. This also goes for the Hu Jintao regime’s dealings with Taiwanese religious groups. Since President Ma Ying-jeou to power in 2008, ties between the two sides of Taiwan Straits have gradually thawed and Beijing is have increasing difficulty hiding its ambition for Taiwan’s reunification with the mainland. Moreover, Hu Jintao’s policy to build a harmonious society in China and jointly shape a harmonious world has given religion a renewed role in Beijing’s united front against Taiwan. Religious exchanges between the two sides of Taiwan Straits have been warming and increasingly involve overseas groups. The forms of these exchanges are diverse and many of them are launched by the Chinese side. For instance, Beijing’s religious united front campaign targets believers of Goddess Matsu, the worship of which being common on both sides of the Taiwan Straits. Beijing is pushing for upgrading the level and scale of such exchanges in hopes of producing more results of the united front against Taiwan . An overview of Hu Jintao’s policy on cross-Strait religious exchanges in recent years suggests that Beijing will seek to build consensus on reunification among Taiwan’s religious community, lure Taiwanese businessmen and believers to visit China, step up religious exchanges with Christians and believers of other religions, making progress on religious work through different means and keeping overseas religious forces at bay. Assessments of the implications of cross-Strait religious exchanges indicate that Taiwanese religious groups possess considerable cultural soft power and will be able to exert stronger influence on mainland Chinese society . China accords very limited freedom to local religious groups but is loosening its reins, which can possibly be connected to cross-Straits religious exchanges in recent years . In the future , religious charity events are expected to be the main theme of cross-Strait religious exchanges. Taiwan should actively engage in across-the-board religious exchanges with mainland China as long as it does not present problems for its security and development. Taiwan should focus on recruiting more believers, enlarging the scope of religious exchanges, increasing autonomy of religious groups and fending off mainland Chinese religious united front. In addition, Taiwan can also take the initiative to seek opportunities to cooperate with China to promote Confucianism, Taoism and Buddhism on the international stage, e.g. applying for UN recognition of the pilgrimage of China and Taiwan’s Matsu believers to Da-Jia Chen-Lan Temple(Taiwan)and Meizhou Matsu Temple(China) as world cultural heritage. This way, the two sides of the Taiwan Straits will jointly assume the responsibility of promoting Chinese culture and religions in the international community and narrow their political and geographical gaps.