After the return to China, the Hong Kong Government finally decided in January 2008 to reduce the Frontier Closed Area (FCA) coverage from about 2,800 hectares to about 400 hectares and over half of the people residing inside the current FCA are no longer required to have a closed area permit to enter or leave the excised area. For over a century, Lin Ma Hang villagers, especially some Hakka women, can be considered as ambassadors promoting communication between Hong Kong and Shenzhen. They not only witnessed the changing relations between China and Britain, but they also moved between different identities as Chinese, Hakka and Hong Kong people. The history of Lin Ma Hang records the experience of a group of Chinese refugees with Hakka consciousness, mostly with the surname Yip, who lived under British and subsequently Japanese rule and became Hong Kong people after the Second World War. It also highlights the complex and multi-layered nature of Hakka identity. / Emphasis has been placed on the manifestations and material culture of Hakka people, studies into their internal consciousness has not attracted much attention. Lin Ma Hang is a specific case to look into the Hakim psychology in the context of a closed area. Adjacent to the boundary between Hong Kong and the Mainland China, this is an indigenous Hakka-speaking village. For many years during the Qing Dynasty, its villagers had to walk on a bridge that enabled them to reach their farmland located on the other side of the Shenzhen River. However, after the Qing Government's signed unequal treaty, Convention for the Extension of Hong Kong Territory in 1898 which allowed Britain to lease the New Territories, the original village area of Lin Ma Hang was divided into two parts - the Chinese side and the British side, with the Shenzhen River serving as the boundary. Indigenous villagers from Lin Ma Hang, which came under the jurisdiction of Britain, continued to cross this bridge to the Chinese side, just like their forefathers. Such border-crossing practice was maintained even during the 1960s when the Mainland China suffered a famine which led to mass exoduses of people and political and social turmoil such as the Cultural Revolution. Since the 1980s, the entire village has been enclosed by iron fences by the British for security reasons, which posed a formidable obstacle to the villagers' daily lives and travelling to nearby markets, and a psychological imprisonment in the minds of villagers, and their gradual loss of control of their farmland. However, it appears that the spirit of endurance embedded in Hakka culture had enabled them to overcome all types of obstacles and reestablish their confidence to communicate with the outside world, continuing their fight for the opening up of the closed area. / Using Lin Ma Hang Village in Sha Tau Kok, Hong Kong's New Territories as a case study, this thesis gives an historical account of how indigenous villagers living in the border area adjusted to political and social changes following the lease of the New Territories by Britain until Hong Kong's return to China, and how they inherited the Hakka culture through different ways. / With the case study of the Lin Ma Hang Hakka village, this thesis attempts to explore the Hakka culture that has been ignored by Hong Kong people. It signifies how an indigenous village, which was divided up due to political reasons, survives through its unique ways. / 阮志偉. / Adviser: Hok Ming Frederick Cheung; Pui Yin Ho. / Source: Dissertation Abstracts International, Volume: 73-04, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 308-321). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Ruan Zhiwei.

In the Ming dynasty, Ming Taizu had restructured county society by the lijia system, in which the sacrificial organization lishe was incorporated to help maintain social morality and social order. This reform in Hongwu era had influenced Zezhou country in some aspects but the influence did not last. From mid-Ming times on, cunshe, symbolized by the cult of the spirits and the she temple, substituted the lishe as the basic community organization in the countryside again. At the same time, the gentry had become increasingly important in local society. To meet the challenges from commercialization and social mobility, the gentry tried lineage reconstruction in the countryside but they seem not to have been successful as they had desired. They also attempted to reform the organization and the function of cunshe to practice Confucian doctrines in the country. The gentry's compromise with the cunshe in time allowed the cunshe to improve its authority in social affairs. / The gentry of Zezhou and their families, with great success in civil service examinations, became local heroes and saviors during the rebellious and chaotic Ming-Qing transition. In the mid-Qing, they declined service to the government and local society while cunshe became much more active and powerful in country life. Changes in fiscal and tax policies brought changes to local administrations as well. Cunshe, as a non-official system in the rural area, came to control more and more village affairs. In the last years of the Qing dynasty, cunshe had actually become a local self-government organization and was authorized by the county government in various degrees. / The history of cunshe in Zezhou reveals the close relationship between the cult of she and social integration in the rural area. Cunshe there was both a religious and a territorial organization. Its architectural structure also provided a public space for the community. The long interaction among the state, gentry and cunshe in Zezhou gives a typical example of traditional administration in rural China. Religion and cult in a community worked alongside formal institutions of the state for the control of local populace. / Zezhou, at the southern end of Taihang Mountain in the southeast of Shanxi province, has a long history of agricultural civilization. Spirits related to rain-praying were popularly worshipped in localities. When the North Song dynasty made its capital at Kaifeng, Zezhou became much nearer to the political center of the state than before. Official awarding of titles to the local spirits and regulating the sub-county administrative units were two main policies that the government had employed to control local society. These policies were effective in Zezhou. Some changes were obvious in the villages: the sacrificial offerings to the earth god in the village altar every spring and autumn were replaced by the offering to the rain spirits in the village shrine. Villages around the new shrines or temples were organized by this new cult in addition to sub-county level government arrangement. Cunshe (territorial sacrificial association) became the basic social organization outside the family in the countryside. The wars between nomadic and Han regimes in north China broke the lineages in Song times. The Jin and Yuan reigns that followed the Song relied on the cunshe to form the basis of its local administration. / 杜正贞. / 論文(哲學博士)--香港中文大學, 2005. / 參考文獻(p. 286-295). / Adviser: Hung-lam Chu. / Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0296. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in English. / School code: 1307. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (p. 286-295). / Du Zhengzhen.

In the light of the interest in transnationalism and other relevant anthropological theories, this thesis reflects on the study of China and contributes to the theoretical discussion and ethnography of China, from the perspectives of qiaoxiang and transnationlism. / Nevertheless, the local peoples' experience with the Chinese Overseas has great impact on shaping their attitudes. There is the spirit of continuing to better their livelihood, and this has encouraged many people in qiaoxiang to continue to emigrate to other countries, establishing a new transnational network in the context of globalization and global market economy, beyond the traditional network of the Chinese Overseas. / Qiaoxiang refers to the ancestral hometown of the Chinese Overseas. Since a century ago, the coastal regions in Fujian and Guangdong have become well-known qiaoxiang. In the beginning, migrants went abroad to make a living, sojourning between the places of residence overseas and hometowns in China. Thus, a transnational network of family ties gradually came into being. People in qiaoxiang usually relied much on their clansmen abroad in aspects ranging from financial support to decisions in local affairs. Due to the influence of the Chinese Overseas, social changes took place in qiaoxiang, and these promoted development in the surrounding areas too. / There are two major foci in this research. One involves vertical analysis of history, explaining how qiaoxiang came into being and how it developed. The other focus is on transnationalism of space, demonstrating the transformation of the transnational network from both the point of view of the Chinese Overseas and the local villagers in China. In this way, I studied the transformation of family structure in Shudou Village, the contributions of the Chinese Overseas to education, public health and medical treatment in qiaoxiang, the dynamics of local organization and local politics, and the economic development of qiaoxiang. The study shows that nowadays people in qiaoxiang no longer rely on financial support from their clansmen abroad. In village affairs, decisions are generally made by the local organizations independent of the Chinese Overseas. Thus qiaoxiang has become increasingly independent. / With the passage of time and changes in national politics, the national identification of Chinese Overseas has changed too. What has happened to the traditional network among the Chinese Overseas? What effect does it have on qiaoxiang? Taking Shudou, a village in Fujian, as an example, this dissertation discusses the transformation of transnational network among Chinese overseas as well as the roles of qiaoxiang in this network, by investigating the relations between the local villagers and their clansmen in Indonesia. / 丁毓玲. / Adviser: Chee Beng Tan. / Source: Dissertation Abstracts International, Volume: 70-09, Section: A, page: . / Thesis (doctoral)--Chinese University of Hong Kong,2004. / Includes bibliographical references (p. 198-207). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Ding Yuling.

In the Maoist era, the quest for beauty was regarded as decadent Western bourgeois culture. However, more and more Chinese women have been shopping for a youthful and beautiful appearance by undergoing cosmetic surgery in recent decades. Based on ethnographic fieldwork conducted in Beijing, China, in 2006--2007, this study examines the phenomenon of the rapidly growing popularity of cosmetic surgery among Chinese women and considers the relationships between the remaking of female body image through cosmetic surgery, the reconstruction of self identity, and the reconfiguration of state power and market forces with the expansion of global consumerism in post-Mao China. The thesis suggests that the alteration of female body features through cosmetic surgery reflects in microcosm the transition of China from a Maoist socialist regime to a post-Maoist consumer society within a few decades, following its own "Chinese characteristics." Therefore, Chinese women's involvement in cosmetic surgery must be understood within the broader historical and socio-political context of China, and also must be seen both as the empowerment of Chinese women and also their ongoing subjugation to men, markets, and the state. / Wen, Hua. / Adviser: Gordon Matthews. / Source: Dissertation Abstracts International, Volume: 72-04, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 392-421). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract and glossary also in Chinese.

湘中梅山地區至今存在巫師、神明與祖先疊合祭祀的現象。地方上的各個村莊或院落普遍祭拜「家主」的木雕神像，這些「家主」的姓名、木雕的形式、傳說的故事各異，但就整個梅山地區而言，「家主」又有著共通的特點--他們都身兼巫師、神明與祖先。這跟粤西亦神亦祖、珠江三角洲及莆田地區神明與祖先明顯分開祭祀的現象很不一樣。我們該怎樣從歷史的角度來解讀梅山的「家主」祭祀傳統？本文冀通過史料的分析、科儀的解讀、地方文獻材料的耙梳以及田野調查的運用，探討不同的禮儀傳統如何形塑當地的「文化傳統」與「生活空間」。 / 唐宋時期，佛教在梅山地區上有很大的影響力。北宋政府「開梅山」時，需要借助佛教的影響力使政權順利進入地方社會。「梅山」一詞不僅作為地理標籤，更成為山地人群與鬼神信仰的泛稱。元明時期，土地的開發提供了法術展演的場地，道教閭山派與本土的祭祀傳統融合，深刻地影響地方祭祀。元末明初，王朝國家在梅山地區建立社會秩序的辦法，是通過承認地方豪強勢力的合法性，換取他們支持政府的管治。然此一作法及其影響隨著明中葉政府加強稅收而有所改變。明清時期，世家大族往往以寺庵守墓護山，這傳統一直延續到清末。在此同時，城隍信仰作為王朝國家的象徵，最遲在明中葉進入地方社會，這套祭祀傳統的推廣有賴正一派道教的傳播。以理學為核心的王朝禮儀開始在地方社會推行，主要依靠一群有科舉功名的士紳，但士紳的影響相當有限。清初，修建祠堂開始成為社會風尚，建祠以「妥先靈」成了祭祖的另一種辦法。縱上所述，在湘中梅山民間宗教組織的發展中，各種宗教禮儀的傳統在不同時期進入鄉村社會，鄉土的鬼神信仰有機結合，形成本地的社會規範。在這個過程中，宗教成為各集團爭奪正統的戰場，宗教禮儀與信仰也隨之演變。 / 筆者以為要瞭解形塑地方社會的過程，便不能忽略地方社會整合進入國家的時間，因為國家在不同時期所倡導的意識形態，對於社會整合後所呈現的圖景有重要的影響。同時，我們也不能忽略地方本土固有的傳統，以及聚落環境的制約，禮儀變革與社會重組過程，其發展脈絡在不同的社會生態環境中往往會有所差異。要言之，無論是國家的制度或者是正統的意識形態，都必須跟原有的社會文化傳統、本土的鬼神信仰相結合，才能產生影響，在此一過程中，各種宗教集團與儀式專家有著關鍵而主導的作用。 / Being attracted by the special phenomenon that family gods [Jiazhu] are worshiped widely in the local society, during my visits to the Central Region [Xiangzhong] of Hunan, I became interested in how that phenomenon was formed in a historical context. Jiazhu is treated as a member of the same clan with the highest spiritual power, showing its close identification with shamans and territorial gods. This pattern is very different when compared with the merging of ancestor with deity in Hainan and Leizhou, and the separation of ancestor and deity in the Pearl River Delta and the Putian Plain. This thesis thus focuses on how the pattern had evolved. Drawing on a variety of sources, including official documents, local materials, and Taoist ritual texts and so on, it studies the relation between religious practices and social changes that shaped the local “cultural traditions and “living space. / The history of the Central Hunan from the Song to the late Qing can be expressed as a story of the encroachment on territory vis-a-vis competitions among natives, newcomers, Buddhist monks, and Daoist ritual masters. In Tang-Song period, Buddhism had great influence on the local society. During the Northern Song dynasty, the Meishan region, then the frontier of Han China, was forcibly “opened by the imperial government with the assistance of Buddhist monks. Meishan was hereafter not only as a geographical label but also generally identified with the indigenous people and local spirits. In the early Ming period, newcomers used “spiritual power [Fashu] which co-worked with Lüshan Daoist traditions to sanctify their landownership. Applying Fashu became a predominant approach to open up primitive land. This is a significant period when the Meishan tradition and the Lüshan Daoist traditions mixed together. In local belief, both Jazhu and Dizhu were deities of the highest spiritual power. Dizhu was one who opened up primitive land. From the Late Yuan to the early Ming period, the dynasty established the social order by recognizing the interests of the local chiefs. This situation changed when the local government reformed the taxation system in the mid-Ming. / This thesis shows the dynamics of ritual representation of local society from the Song to late Qing period. During the Ming-Qing period, powerful hereditary families used Buddist monasteries to protect ancestral graveyards and the hill cemeteries. This tradition continued to the late-Qing. In addition, the City God, a symbol of the imperial government, was incorporated into the belief system of local society with the spread of the Orthodox Oneness Sect[Zhengyi sect]. The highly educated gentries began to promote state rituals in the locality for reconstructing their own traditions, with limited success. During the mid-Qing, building ancestral halls became a popular trend of housing the ancestral spirits. / This thesis argues that in understanding the shaping of the local society, one should not miss the timing of it being incorporated into the state, since the ideologies sanctioned by the state had a considerable and persistent impact on the integrated society. On the other hand, the persistence of the local and indigenous should not be underplayed. Ritual transformation and social restructuring vary with different social and ecological environments. State institutions and orthodox ideologies cannot work successfully unless they combine with indigenous traditions and deity systems. In such process, various religious groups and ritual masters played a leading role. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 呂永昇. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 231-246). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Lü Yongsheng. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 南中國的移民、宗族、宗教與社區 --- p.1 / Chapter 第二節 --- 亦巫亦神亦祖：湘中梅山地區的歷史地理與社會形態 --- p.19 / Chapter 第三節 --- 論文架構、研究材料與方法 --- p.23 / Chapter 第一部份 --- 進入地方社會的禮儀傳統 --- p.28 / Chapter 第二章 --- 傳說與歷史 --- p.29 / Chapter 第一節 --- 官與道士：晉文斤成道的傳說 --- p.29 / Chapter 第二節 --- 密印寺與唐溈山僧 --- p.32 / Chapter 第三節 --- 「梅山十峒獠」及宋初資江流域所奠定的格局 --- p.36 / 小結 --- p.40 / Chapter 第三章 --- 北宋僧侶與資江流域的開發 --- p.42 / Chapter 第一節 --- 僧侶與開梅山道 --- p.43 / Chapter 第二節 --- 湘中格局的重整與族類的劃分 --- p.55 / Chapter 第三節 --- 宋王朝的教化與「梅山」風俗 --- p.60 / p.70 / Chapter 第四章 --- 國家禮制、移民與戶籍：明代的梅山社會 --- p.72 / Chapter 第一節 --- 元末明初土酋的勢力 --- p.73 / Chapter 第二節 --- 明代行政、祭祀系統的建立與理學的推行 --- p.87 / Chapter 第三節 --- 祖先的故事：譜牒中的移民記憶 --- p.102 / 小結 --- p.120 / Chapter 第二部份 --- 禮儀疊合的地方社會 --- p.122 / Chapter 第五章 --- 譜系的內外：清以降的社會建構 --- p.123 / Chapter 第一節 --- 冷水江巖口鎮的族群與聚落 --- p.123 / Chapter 第二節 --- 「家主」、「地主」與「廟王」的祭祀活動 --- p.135 / Chapter 第三節 --- 蘇氏「家主」、「地主」及族人的分衍與定居 --- p.146 / Chapter 第四節 --- 尊宗敬祖：從香火堂到祠堂 --- p.166 / 小結 --- p.176 / Chapter 第六章 --- 禮儀的疊合：宋至清末湘中梅山地區宗教形態的演變 --- p.177 / Chapter 第一節 --- 瑤人傳說中的祖源地：「梅山」 --- p.177 / Chapter 第二節 --- 法術的開發：明代祖先拓殖的傳說 --- p.187 / Chapter 第三節 --- 明清佛教與地方家族 --- p.199 / Chapter 第四節 --- 王朝的體制與神靈體系的建構 --- p.204 / 小結 --- p.215 / Chapter 第七章 --- 總論：法術的庇佑 --- p.216 / 附錄 --- p.222 / 徵引史料及參考書目 --- p.231

周怡. / 論文(哲學博士)--香港中文大學, 2004. / 參考文獻 (p. 241-251). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Abstracts in Chinese and English. / Zhou Yi. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (p. 241-251).

Indiana University-Purdue University Indianapolis (IUPUI) / This thesis is a critical literature review on the studies of social movements and contentious politics in the U.S. and China. Thanks to theories of contentious politics, we can analyze the studies of America’s social movements and China’s collective actions in the same “frame.” By making a comparison, this thesis tries to construct a theoretical dialogue between the studies across both countries. At the same time, it criticizes over-generalizing the mode “democratic-nondemocratic” in analysis of repertories of contentious politics and downplaying capitalism’s role in the social movements. From the various empirical studies in both countries, this thesis argues that a generalization should be based on the diversity of this realm, not just from the western perspective.