旺角花園街是一處我住了很久的地方，兒時的花園街對我來說不單純是賣買活動空間，而是一處提供了自我伸延與探索的空間。過去不少街道研究學者指出，街道是人與人相互溝通的平台，可孕育出一個有機多元的社區生態，並維持和體現人際之間緊密接觸的溝通地方。 / 今天花園街是一條包含了233個排檔和139地舖的街道，排檔小販之間和與街坊的關係長久建立著緊密的社區人際關係網。本文以花園街作為案例研究，並以實證研究出發，透過街道觀察和訪問來探索社區人際網絡背後的條件和元素，與及它們之間的關係與影響。從研究所得，本文認為花園街的社區人際關係網得以建構，並非止於浪漫化了的人情味指涉，而背後當中有著多層互相交錯、補足和制衡的複雜元素，當中的元素包含著街道空間挪用、街頭經濟活動、個人歷史背景、鄰里間情誼、小販政策和媒體等等各種元素，這些錯綜複雜的元素透過每天日復日彼此交織、協商和積累並建構著今天花園街的社區人際親密關係網。 / Fa Yuen Street is an opened and public market located on the edge of Mong Kok District where I have lived for many years. To me, the street was not simply a place where people did the activity of buying and selling daily, but it was also a place where I was provided with the opportunity for my self-discovery and development in my childhood. Many scholars argued that a street is a platform that allows a lot of communication to take place, which in return help people fostering a local community of diversity and building an intimate relationship among each other. / Today, Fa Yuen Street has gradually been turning into a packed location which accommodates about 233 hawker stalls and 139 street-level shops. Many inter-connected factors and interactions between the different stakeholders (such as hawkers, habitants, shop owners, etc.) all together contribute to creation of a tightly knit community and close relationships for years. Such factors include the daily interactions between all Fa Yuen Street hawkers themselves, between hawkers and their neighborhood in the area, or even shoppers from other districts, etc. The research paper uses Fa Yuen Street as a case study and adopts a qualitative research approach, which mainly uses ethnographic research methods such as field visits, participatory observation, and in-depth interviews with stakeholders during the past two years. It aims to explore a range of inter-related perspectives or elements of the street and how they construct a strong sense of neighbourhood, and the tightly networked social bonds in a distinctly local context. For instance, it is important to look into the general conditions or scenes for setting up such social bonds, the unique factors contributing to it, their influence on one another, etc. The findings indicate that a good community network or relationship is not simply rooted in glorifying the factor of human interest or human warmth in the experience, but it is rather formed based on multi-aspects and complex factors. For instance, these crucial elements include spatial appropriation, business competition among stakeholders, historical background of the street, personal experiences and friendships among the neighbourhood, hawker policies and enforcement of law, media interference, and the influence of other street dependents, etc. These intricated elements are inter-related and inter-contextualized, which intertwined with people’s everyday lives, resulting in the successful construction of a unique and strong social community on Fa Yuen Street today. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 郭斯恆. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 226-237). / Abstracts in Chinese and English. / Guo Siheng.

by Cheris, Shun-ching Chan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1994. / Includes bibliographical references (leaves 212-222). / Abstract --- p.i / Acknowledgements --- p.ii / Abbreviations --- p.iii / Introduction --- p.1 / Part I - Contexts for the Present Study --- p.1 / Disenchantment - Reenchantment Dialogue --- p.2 / Reenchantment in Hong Kong? --- p.16 / Part II - Methodological Note --- p.23 / Chapters / Chapter I --- "Enchantment, Disenchantment and Reenchantment" --- p.30 / The Concept of Sacredness and Sacred Order --- p.30 / A Review of the Relation between Sacred Order and Secular Reality --- p.33 / Sacred Order in the Enchanted World --- p.37 / Sacred Order in the Disenchanted World --- p.41 / New Religious Movements as a Manifestation of Reenchantment? --- p.48 / Chapter II --- Epitome of the New Sacred Order - The Emergence and the Worldview of the Lingsu Exo-Esoterics (靈修顯密宗） --- p.56 / The Emergence and Development --- p.56 / The Sacred Worldview --- p.65 / Chapter III --- Epitome of the New Sacred Order - The Ethos of the Lingsu Exo-Esoterics (靈修顯密宗） --- p.79 / Sacred Symbols --- p.79 / Sacred and Secular Orders of Life --- p.100 / Chapter IV --- Constitution and Location of the New Sacred Order --- p.120 / Sacred Basis of the Secular Ethos : Making Sense of the Secular Mode of Life --- p.121 / Constitution of the New Sacredness --- p.131 / Man as God / Inner-Worldly Eclecticism / Location of the New Sacred Order --- p.136 / Subjectivization and Privatization of the Sacred Order / Demagicifying Religious Practices / Sacralization of Secular Way of Life / Chapter V --- Reconstitution of Sacred Order and Social Reality --- p.146 / Sacred Order as a Model of Social Reality --- p.147 / As a Model of Hierarchy / As a Model of Individualism and Intellectualism / "As a Model of Pluralism, Subjectivism and Relativism" / Aa a Model of Secularism and Materialism / Role of Rationality and Intellect in the Sacred Model / Sacred Order as a Model for Social Reality --- p.167 / As a Model for Social Maintenance / As a Model for Social Transformation / As a Drawback to Social Integration / Sacred Order and Social Reality --- p.184 / Conclusion --- p.184 / New Sacred Order as a Manifestation of Reenchantment --- p.189 / Reenchantment in Dialectical Sense --- p.193 / Implications --- p.198 / Appendix / Chapter I --- The Lingsu Disciples' Attitudes towards My Field Research --- p.201 / Chapter II --- Some Personal Details of the Lingsu Disciples --- p.203 / Bibliography --- p.212

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This dissertation offers an ethnographic account of the contemporary relationships between livelihood practices and food among the Tsimané Indians of the Bolivian Amazon. Because of the multitudinous properties of food, I use it as both a tool and a metaphor to focus my discussion on how a history of development in the region coalesces into new constructions of identity, values, practices, and knowledge for the Tsimané. Through a framework of `localized' modernity, I argue that food and food related processes are not only shaped by broad and indirect forms of development over time, but that they moderate them by formulating the ways in which they take root in everyday life. Understanding contemporary articulations of indigenous identity and cultural constructions is increasingly important to small lowland indigenous groups throughout Latin America, but particularly in Bolivia, where indigenous groups are engaging in new claims over autonomy, land, and resource rights as part of a new "plurinational" state. By offering insight into contemporary indigenous practices and knowledge, I draw attention to the ways politicized ideals of indigeneity in Bolivia can conflict with local ontologies. Based on over a year of fieldwork, the dissertation is organized into two sections. The first section examines a century of regional shifts that transformed the landscape in which the Tsimané historically reside along with their ability to survive solely from subsistence activities. I situate contemporary forms of livelihood production, specifically logging, within this history in order to highlight how past experiences transform local articulations of the emerging national indigenous and environmental politics of 'Vivir Bien'. The second section focuses specifically on livelihoods and food. I call attention to the ways global, national, and regional processes are experienced, interpreted, and transformed on a local level and through time. I illustrate this in three ways: first, through a discussion of time allotment and the relationship between subsistence activities and cash accruing activities; second, through a comparison of how people think about the domain of food and how they consume food; and lastly, through a discussion of one of the most important cooked foods of the Tsimané, Shocdye (beer), and the ways in which changing livelihood activities, conceptions of dietary practice, and social relationships and roles coalesce through cooking and eating.

The American Revolution and its aftermath posed the greatest challenge to the institution of slavery since the first Africans landed in Jamestown. Revolutionary defenses of the natural equality of man provided ammunition for generations of men and women opposed to racial subordination while the ideological strains of the struggle sounded the death knell for slavery in Northern states and led significant numbers of Southerners to question the morality and safety of slaveholding. Most importantly, the bloody and chaotic war in the South provided an unprecedented opportunity for slaves to challenge their bondage as tens of thousands of black men and women fled to the British, the swamps, or the relative anonymity of the cities. In examining the “reconstruction” of Southern slavery in the post-Revolutionary decades, Merging social, military, and economic history, "Origins of the Old South" examines how, in the attempt to rebuild their society from the ravages of war, black and white Southerners together created the new and historically distinct slave society of the “Old South.” The first two chapters of the dissertation demonstrate how the struggle to contain the disorders of a civil war amongst half a million enslaved African-Americans transformed the Southern states—the scene of the war’s bloodiest fighting after 1778—into a crucible in which men, land, and debt melted into capital. State governments redistributed thousands of slaves and millions of acres of land to purchase supplies and raise troops from within a weary populace; the estates of many of the South’s most important planters, comprising roughly ten percent of the region’s real and personal wealth, were confiscated and sold at auction at a fraction of their value; and wartime prestige coupled with the departure of prominent loyalists allowed a legion of “new men” to come into control of the new state governments. The result was the ascendance of a new class of merchant planters, who pushed the locus of Southern development inland, and major changes in the contours of black life in the region. The remaining three chapters of the dissertation examine these twinned consequences of the Revolution over the following three decades. Chapter three follows the experience of enslaved men and women after the war, tracing their movement throughout the Atlantic World and across the boundary between slavery and freedom during the conflict. Chapter four then looks at the impact of the region's ill-fated antislavery push during and immediately after the war, while chapter five shows how early national state governments drove slavery's expansion and closed the revolutionary moment in the process.

Chan, Hui Ting. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 138-145). / Abstracts in English and Chinese; includes Chinese. / Abstract --- p.i / 論文摘要 --- p.ii / Declaration of Anonymity and Confidentiality --- p.iii / Acknowledgements --- p.iv / List of Figures --- p.vi / Table of Contents --- p.viii / Chapter Chapter 1 - --- Introduction --- p.1 / Literature Review --- p.3 / Fieldsite Specification --- p.11 / Objectives and Significance --- p.15 / Methodology --- p.17 / Thesis Overview --- p.23 / Chapter Chapter 2 - --- Nina Wang's Case --- p.25 / Insiders' Views on Nina Wang's Case --- p.30 / Outsiders' Views --- p.32 / Aftermath --- p.34 / The Discourse of Fengshui in Hong Kong --- p.36 / Chapter Chapter 3 - --- Famous Fengshui Masters --- p.39 / Celebrity-like Fengshui Masters --- p.39 / Difference from the Past --- p.51 / Fengshui as A Science? --- p.55 / Chapter Chapter 4 - --- Ordinary Fengshui Masters --- p.57 / Becoming a Fengshui Master --- p.57 / Fengshui Business --- p.65 / The Mission of Fengshui Masters --- p.72 / Visiting Other Metaphysicists --- p.76 / Insiders' Explanations for Difficulties in Doing Fengshui Research --- p.81 / Conclusion --- p.85 / Chapter Chapter 5 - --- Fengshui Classes --- p.87 / Who Joined the Classes? --- p.87 / Contents Taught in the Classes --- p.89 / Fengshui Classes as Promotion Platform --- p.98 / Adaptations of Fengshui Classes into Modern Society --- p.101 / Conclusion --- p.106 / Chapter Chapter 6 - --- Fengshui Users: --- p.108 / Manipulation of the Limited Environment --- p.108 / Manipulation of Interior Environment --- p.108 / Dealing with the Outer Environment --- p.115 / The Timing of Fengshui Consultations --- p.117 / What Fengshui is supposed to Achieve --- p.120 / Chapter Chapter 7 - --- Conclusion --- p.125 / The Thesis of the Thesis --- p.125 / Playing Tricks: Me or the Fengshui Masters? --- p.127 / Seeking Power: The Revelation of Concealment --- p.129 / Fengshui Keeps Moving: Faith and Skepticism --- p.131 / Fengshui in Hong Kong --- p.135 / References Cited --- p.138

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黃維詩. / "2002年8月" / 論文 (哲學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 63-69) / 附中英文提要. / "2002 nian 8 yue" / Huang Weishi. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 63-69) / Fu Zhong Ying wen ti yao. / 論文提要 / 引言 / Chapter 第一章 --- 喪葬儀禮的傳統面貌 / Chapter 1.1 --- 從宗教看中西死亡觀 / Chapter 1.2 --- 喪葬儀禮之目的及意義 / Chapter 1.3 --- 中國傳統喪葬儀式 / Chapter 第二章 --- 早期殖民統治下的香港 / Chapter 2.1 --- 早期香港的政治背景 / Chapter 2.2 --- 早期香港地理位置與自由經濟發展 / Chapter 2.3 --- 早期香港的人口結構 / Chapter 2.4 --- 自由開放下的多元宗教 / Chapter 2.5 --- 特殊的政治、經濟及移民因素與混雜文化特色的形成 / Chapter 第三章 --- 從喪葬禮儀反映香港社會階級的分化 / Chapter 3.1 --- 香港華人社會中的葬喪禮儀槪況 / Chapter 3.2 --- 從喪儀看香港的社會階級問題 / Chapter 第四章 --- 港英殖民政府的殯喪政策及對華人的影響 / Chapter 4.1 --- 英國政府在香港所實施之殯喪政策 / Chapter 4.2 --- 香港的殯喪政策對華人的影響 / Chapter 第五章 --- 總結 / 參考書目

Following the collapse of the Japanese Empire (1945) and the devastation of the Korean War (1950-1953), the question of how to represent and imagine “everyday life” or “way of life” (saenghwal, 生活) became a focal point of post-colonial and Cold War contestations. For example, President Syngman Rhee’s administration attempted to control the discourse of “New Life” (shinsaenghwal) by linking the spatio-temporality of the everyday to reconstruction and modernization. “Everyday life” was also a concept of strategic interest to the United States, whose postwar hegemonic ambitions in East Asia meant spreading “the truth” about an idealized vision of American way of life through government agencies such as the United States Information Service (USIS). These ideas and representations were designed to interpellate the South Korean people into a particular kind of regulatory relationship with their bodies and minds, their conduct of their day-to-day lives, their vision of themselves within the nation and the “Free World.” “Everyday life” became, in other words, part-and-parcel of Cold War governmentality’s mechanism of subjectification. Overly privileging these top-down discourses and techniques, however, can foreclose a nuanced understanding of a rich and complex set of negotiations over the meaning of saenghwal underway in both elite intellectual and popular imagination. Through my examination of literature, criticism, reportage, human-interest stories, government bulletins, philosophical essays, photography (artistic, popular, journalistic, archival, exhibition), cartoons, and educational and feature films, I characterize this period broadly in terms of “postwar crisis of modernity.” If “colonial modernity” in Korea had consisted of tensions and collaborations between colonialism, enlightenment, and modernization, then the emergent neocolonial order of the Cold War would give rise to a reconfiguration of this problematic: national division, South Korea’s semi-sovereignty vis-à-vis the U.S. and the denial of decolonization accompanied by the false promise of democratic freedom and American-style prosperity. Negotiations of this crisis can be found across urban and rural space, contesting the representation and dissemination of universalist and developmentalist “everyday life,” which was linked to the postwar restoration of the enlightenment subject. The stakes of these contestations through the framework of saenghwal could be ontological, aesthetic, economic, affective or universalist, and were articulated across popular and intellectual registers. While works of recent English-language scholarship in modern Korean history have productively explored the question of everyday life during the colonial period and in DPRK after liberation, no work thus far has examined the significance of the relationship between intermediality and saenghwal in the cultural field of ROK in the postwar 1950s. In addition to building on the current trend of scholarship that emphasizes the continuity between colonial and post-colonial cultural formations, my analysis of literature opens up future avenues of research for those interested in understanding literature’s intersection with modes of reportage, photography, and mass visuality. The chapter on the countryside draws from a diverse array of cultural productions to analyze a space that has traditionally been discussed within the limited geopolitical context of U.S. aid and development; no scholar to my knowledge has undertaken medium-specific inquiry to think through ontological and aesthetic negotiations unfolding in the countryside. My chapter on film culture reads the postwar debates around plagiarism/imitation, melodrama/sinp’a, and realism/neorealism through the gendering discourse of “everyday feelings” (saenghwal kamjŏng), and analyzes understudied films of the era with particular attention paid to their exploration of postwar sentiment. Finally, the last chapter intervenes on the wealth of existing scholarship on The Family of Man in visual studies by situating it within a broader formation of the postwar enlightenment subject as a democratic modernizing ideal. By focusing on the affective premise of this ideal, I contribute to the existing scholarship on theories of everyday life, sovereignty, and Cold War culture, which have tended to neglect the role of intermediation and affective interpellation in the governmentality of everyday life.

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