Diss.--Philosophische Fakultät--Zürich--Univrsität Zürich, 1987.

No description available.

Thesis (DDes) - National Institute for Design Research, Faculty of Design, Swinburne University of Technology, 2006. / Submitted in total fulfillment of the requirements of the degree of Professional Doctorate in Design, National Institute for Design Research, Faculty of Design, Swinburne University of Technology - 2006. Typescript. Bibliography: p. 133-139.

Thesis (Ph. D.)--University of Texas at Austin, 2006. / Vita. Includes bibliographical references.

Paiwan（排灣）祖源及遷徙敘事相當豐富與多元，反映出此民族組成的複雜程度與多層面。口傳敘事乃一民族之集體記憶、知識、感官與思想，具有歷史性、文化性之價值。因此，本論文即以Paiwan（排灣）祖源及遷徙口傳敘事為素材，試圖進行起源敘事脈絡、文化面貌以及民族史溯源的分析。 本論文章節安排除緒論與結論外，共分為五章進行探討。第壹章以排灣口傳敘事文學的義界與評述為主，針對口傳敘事文學之定義、歷來研究成果的回顧與評論，並由前人採錄成果來診斷目前口傳敘事的活力。第貳章聚焦於「地」生起源敘事的分析，從Paiwan（排灣）土地思維切入，探索包含石生、竹生、蛇生、壺生、人類再生等母題。另外，也解析階級系統與Vusam（長嗣）思維與起源敘事之關連以及象徵意涵，接著分析其分布區域。第參章以太陽卵生敘事討論為主，針對其文學性質、象徵意涵、Naqemati神權觀念與分佈等進行深度分析。第肆章則進入遷徙敘事文學的探究，從遷徙動因、過程，以及遷徙後的部落社會，理出遷徙階段的模式。另外，進一步探討新王族的誕生對階級文化的影響。第伍章則對於祖源及遷徙說之脈絡進行分析，以及探討其穩固階級制度、維護部落秩序之功能，最後對於歷來Paiwan（排灣）起源史脈絡的論述提出反思，進而提出本文之觀點。 本研究結果發現，祖源其遷徙口傳敘事反映umaq（家）的思維，而且概念也投射至整個社會文化。再來，祖源敘事之形成脈絡是由石生→竹生→太陽卵生、蛇生、壺生→人再生，其象徵與生命起源、農耕社會有關。另外，透過考古資料與本研究成果交相比對，推測出祖源敘事有其對應人群間接證實Paiwan（排灣）起源的多元性。遷徙敘事方面，本文發現Paiwan人遷徙有多種動因，並且其模式可得出「重新出發型」與「持續探索型」兩種。接著，本文也探究出移居地新王族的產生模式出現“創立式”、“封立式”、“協議式”王族等類型。最後，經由多元混生的發現，歸納出Paiwan（排灣）人的起源脈絡，歷經原始遷徙與漂流時期→新文明時期→多元發展時期。 / This thesis is based on the origin and migration of Paiwan ancestors oral narrative material, attempted origin narrative context, cultural landscape, analysis of national history traceable. Chapters arranged in addition to the introduction of this thesis and conclusions, is divided into five chapters explore. The first chapter is to discuss the Paiwan oral narrative literature. The second chapter focuses on the analysis of the origin of terrestrial narrative. The third chapter in the sun Oviparous main narrative discussion. The fourth chapter is to explore narrative literature of migration. The fifth chapter is the analysis of ancestral origin and migration of narrative context. The results of the study found that the source of their ancestral migratory oral narratives reflect Umaq (home) thinking, and the concept is also projected to the whole of the social and cultural. Second, the ancestral origin of the formation of the narrative context: Born from the stone→bamboo→sun→snakes, pot→humans. Its symbol and the origin of life, farming community concerned. In addition, through the archaeological data and the results of this study compare. Found that narrative has its corresponding source ancestral population, and can further confirm the origin is the diversity of the Paiwan. Narrative aspects of migration, we find Paiwan people migrate for many reasons, and "re-start type" and "continue to explore the type" modes. The study also found that emigrated to produce leaders modes are: creation, division, agreement. Finally, through the Amalgamation concept, can find the origin of the context of the Paiwan people through: The original period of migration and drift→The new era of civilization→ Multiple development period.

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Ahronglong Sakinu is a Paiwan writer who has great charm and has been maintaining the pride of the indigenous people with his humorous and optimistic personality and defending the treasures of Paiwan culture with his incredibly enthusiasm and dedication. By using a plain but unique style of writing, Sakinu touches the heart of the readers. Not only does Sakinu pass his father¡¦s wisdom as a hunter in his works, but he also defends the Paiwan culture with his pen instead of his Aboriginal knife. Through his approachable and fun style of writing, Sakinu always infects his readers with his optimistic thoughts. On this account, this study attempts to adopt the text analysis method and interviews to explore the writing strategies and the spirit and meaning of Sakinu¡¦s works. This study has divided into five chapters to conduct the discussion, and the main contents of each chapter are listed as follows: Chapter 1: ¡§Introduction¡¨¢wThis chapter contains the research motivation, research scope and methodology, literature review, and thesis structure. Chapter 2: ¡§Ahronglong Sakinu¡¦s Life and Works¡¨¢wThis chapter sequentially introduces Sakinu¡¦s background from his boyhood, his job in Special Police First Headquarters, to the time he returned to his tribe in order to probe into his road of cultural identity and his determination of establishing a hunter school. Further, the influence of Paiwan culture on him has been explored as well. In the end of this chapter, his works that have been published so far are also provided for a throughout exploration. Chapter 3: ¡§Ahronglong Sakinu¡¦s Writing Strategies¡¨¢wThe writing strategies of his works have been explored from three aspects: the forms of language expression, the skills of language expression, and the strategies of rhetorical application. In the forms of language expression, Sakinu has a unique writing style which presents a large number of untranslated Aboriginal words and Aboriginal language with phonetic symbols in his works. In addition, he also has excellent rhetorical skills which sufficiently and clearly show his feelings towards the harmonious living with the nature through an anthropomorphic animal world and subtle animal metaphors. Also, both the first-person form of expression and the extensive use of dialogue make his works more vivid and lively. Chapter 4: ¡§The Spirit and Meaning of Ahronglong Sakinu¡¦s Works¡¨¢wIn this chapter, four aspects which include ¡§the assistant who enlightens the literary life¡¨, ¡§inherit the wisdom of a philosophical hunter¡¨, ¡§arouse the self-identity of the tribal group¡¨ and ¡§accuse the invasion of power culture¡¨ have been explored to have a better understanding of the spirit and meaning of Sakinu¡¦s works. Chapter 5: ¡§Conclusion¡¨¢wThe final chapter has summarized the research results of this study. Moreover, the value of Sakinu¡¦s works and their contributions to developing and preserving traditional culture have been also explored to see the implementation of the traditional hunter culture in his works. Finally, further relevant research that can be extended is provided for future reference as well.

Abstract The purpose of this study was to explore the relationships between the multiple intelligence, its distribution among students, the performance of multiple intelligence, and self-concept of Pingtung County¡¦s aborigine students. 689 subjects from fifth- and six-grade students of aborigines and non-aborigines elementary schools were surveyed through ¡§multiple intelligence critical scale¡¨, and ¡§self-concept scale¡¨. The data was ordered and analyzed through descriptive statistics, one-way MANOVA and canonical correlation one. The findings of the study are¡G 1. On multiple intelligence, both aborigines and non-aborigines of Pingtung County gained similar higher scores, with equal performances on the eight intelligences. Spatial intelligence was generally superior, while naturalist intelligence inferior. 2. On the Multiple Intelligence Appraisal, there were significant differences between aborigines and non-aborigines. Meanwhile, they both had significant differences level in Multiple Intelligence Appraisal score including logical - mathematic intelligence, musical intelligence, interpersonal intelligence, and intra-personal intelligence with logical-mathematic intelligence of non-aborigines students superior to that of aborigine¡¦s, and the other intelligences of aborigines superior to those of the non-aborigine¡¦s. 3. Among aborigines, both PAIWAN and LUKAI races did not show any significant differences in the Multiple Intelligence Appraisal. 4. With reference to the difference sexes, the aborigines students have showed significant differences in the Multiple Intelligence Appraisal score. Female students were significantly superior to male students on certain kinds of intelligence such as linguistic intelligence, musical intelligence, interpersonal intelligence, intra-personal, and naturalist intelligence in the Multiple Intelligence Appraisal score. 5. Aborigines students who live in different areas also showed significant differences on the Multiple Intelligence Appraisal score. City aborigines were superior to those of mountain and country on logical - mathematic intelligence, linguistic intelligence spatial intelligence musical intelligence, interpersonal intelligence, and intra-personal intelligence in the Multiple Intelligence Appraisal score. 6. As to the relation of the Multiple Intelligence and self-concept of aborigines, the higher the interpersonal intelligence and intra-personal intelligence, the stronger of self-esteem and personal competence. And the higher of naturalist intelligence, the better personal competence. Key Words¡Gaborigines, PAIWAN, LUKAI, multiple intelligence, self-concept, self-esteem

The structural development of Paiwan tribe traditional social ranks Abstract The Paiwan tribe, a native people in Taiwan, has a perfect traditional social rank. They have maintained their primitive, original tribal ranks in every tribe in Ping-tung county since the Japanese era till now in Taiwan. Before the primitive tribes were forced to move into level ground¡Xnew villages arranged by government, they lived a self-contained and self-sufficient lifestyle, poor and in lack of sources. However, their self-confidence, force of condense in their tribes are very steadily. Under being kept sight of their tribal tendency by Japanese, the common people in tribes always obey and respect their chief¡Xtribal leader, without being affected by the governors. The Japanese government had to face the big secret worries about how to control the conditions, than tried to persuade them to work as an attendant to manage their people. In 1945, the Chinese government ruled the Taiwan islands after World War II. Since the new ruler came from mainland China didn¡¦t have any awareness about the tribal culture in Paiwan primitive society, they regarded them as one kind of barbarian tribe came from China in ancient time. In order to control the conditions in a muddle within three months, they forced the native people in every tribal to accept the Chinese surname given by governor. Due to such kind of discriminative attitude against the tribal dignity, the native people were led to lose their traditional class consciousness and native identification to their original society until the declaration martial law ended in 1987. From 1987 to 1996, the new movement of asking human rights ¡V democracy and freedom like a rising wind and scudding clouds in whole islands. Consequently, the Paiwan tribe was also getting awareness to rebuild their primitive culture, Paiwan tribe consciousness, which had lost for forty-two years. The process of searching movement seems like looking for their relatives who had parted for more than forty years. Though they had their same blood relationship, they had lost the same life experiences for such a long time. Therefore, they could only make up for a few part even they tried to do their best effort. Thus, I¡¦ll try to analysis the phases of structural movement of Paiwan tribe traditional social ranks and the affections under the national policy, social background during these years. Chapter one includes the preface for introduction, the purposes of research, the study of bibliography, the ranges of the research, the methods and structures of the research to present the aspects of this paper. Chapter two discusses the original class forms, system of work, processes of the structural development of Paiwan tribe traditional social ranks to explain how the tribal chiefs manage their people, rule their tribal affairs in their territory before the external governor interrupted their principles of primitive society. Chapter three describes how the Taiwan external government new movement ¡§the policy of national assimilation¡¨ affected the tribal chiefs to control or manage their social orders and how the immigrants new idea ¡§communalism¡¨ works and what the government policy about managing the preservative land for tribal people is. Chapter four states what is the negative results of the traditional tribal ranks and ancestor sacrificial rites under the governor¡¦s plan control of their tribal resident movement and the external religions during the all-rounded communications between the tribal society and current society from 1950 to 1987¡Xthe phases of developing entire economics in Taiwan. Chapter five emphasizes on how the tribal people examined their own feelings and motives, thought deeply themselves critically from 1987 to 2005. Because of accepting the frame of democracy and being conscious of accumulation wealth help them to promote their cultural revives. Then every tribe and village founds one after another its relative groups, community culture associations, and shows their trials of class strength while holding their traditional wedding ceremony to strengthen their traditional awareness of class nature. Above all, we found that Taiwan tribes still maintained their essence of culture without being stoke down by the attack of the current social concepts and polices of government in every stage. That is, the system of firstborn inheritor is the basis of the ranks structure in Paiwan tribes till now. The firstborn inheritor influence the development of all relatives, certainly the other younger brothers and sisters not only give their respect to the original family but also offer all necessary helps to honor their original family. The firstborn inheritor also has the duty to hold the life rite for the relatives and give them supports in any emergency situations. Now, the real leading role and the ownership in traditional Paiwan tribe ranks society has changed into the leadership in spirit. Key words: Paiwan tribe, native people , tribal rank structure, cultural development , Tribal chief, common people.

至屏東 花蓮 台東田調 探討排灣族的鼻笛笛文化 / Through fieldwork in Pingtung, Taitung and Hualien, the researcher gained first-hand data for this thesis. This thesis introduces the ethnography, environment, material culture, spiritual civilization and social structure of the Paiwan. This research is not limited to the technical aspects of Paiwanese nose flute art, and their playerts, but also discusses the making of nose flutes and the people who are able to play them. The paper discusses the myths and origins of nose flutes and the formation of nose fltue culture. The research focuses on the social function of nose flutes through analysis of the flutes and the symbols they represent. To the Paiwan, nose flutes represent the sound of hundred-pace snakes, the wooing of girls, sorrow and memories, the gathering together of friends and performing of wedding rites. Finally, the research examines the continuity and promotion of nose flute culture, including periods of decline and of changing factores in the culture.