Texte remanié de: Dissertation--Fakultät für Orientalistik und Altertumswissenschaft--Universität Heidelberg, 1991. / Notes bibliogr. Index.

Version remaniée de: Thèse de doctorat--Histoire ancienne--Lyon 2, 1994. Titre de soutenance : Chant et cheminement en Grèce archaïque. / Bibliogr. p. 171-188.

Thesis (Ph. D.)--Ohio State University, 2008.

本文研究台灣民間信仰中的「祖廟」議題，試圖回答三個問題:首先，台灣民間信仰中的祖廟意識是什麼？其次，以祖廟意識為基礎所形塑而成的台灣民間信仰體系是什麼？祖廟呈現在台灣、中國、馬來西亞與新加坡華人民間信仰的樣貌為何？本文試圖從華人民間信仰區域研究的視野解讀台灣民間信仰廟際網絡組成的原則與特色。 本研究整合貫時性的歷史材料與區域性的田野觀察，透過祖廟現象以及環繞於中的儀式活動，討論於台灣民間信仰體系浮現的主體性論述。 一， 我們認為台灣民間信仰祖廟意識的形成，源自「移民」與「私誼」兩組概念。我們可以分別透過台灣廟宇到中國謁祖的活動、台灣在地發展的祖廟/子廟系統與儀式，以及各宮廟、神明會、私壇的交誼關係來觀察這兩組概念。 二， 我們提出祖廟權威論與台灣意識作為台灣祖廟主體性表述的論點。過去媒體與許多研究關注台灣廟宇往中國謁祖進香的活動，而本研究發現，台灣的祖廟以歷史權威、神物權威與儀式權威三者為基礎，建立台灣祖廟的主體性。本文說明在許多廟宇熱衷於前往中國進香之外，仍存在跳脫中國情結，無關正統之爭並以祖廟權威論奠定權威的「台灣祖廟」。 三， 我們透過中國、馬來西亞與新加坡華人民間信仰的案例，討論祖廟意識在不同華人的表現。經由區域比較，我們可以發現華人民間信仰之間的共通性、差異性以及獨特性，以及台灣祖廟以移植與擴散兩種方式影響中國及其他區域的廟宇儀式與廟宇關係，並透過這些國際間華人民間信仰的競合關係建立台灣祖廟的主體意識。研究也發現，中國民間信仰的祖廟意識存在地域差異，我們舉廣東與福建的例子以及香港福建人與廣府人的廟宇來說明這些差異。星馬兩國的多數華人廟宇祖廟意識淡薄，不過，有些廟宇經營者以正統與權威的概念，發展出跨國網絡的民間信仰運作型態，進而構建超越地域的祖廟意識想像。 四， 回應Watson提出以「神祇標準化」來看「是什麼使中國社會聚合在一起」的問題，我們認為當代華人民間信仰研究必須更具現代意義與並考量不同國家的政治脈絡，才能理解「是什麼使中國社會聚合在一起」這樣的問題在當代產生的變化，抑或是更反叛地，我們要進一步提出，在不同國家、地域、人群的組織與聚合影響下，民間信仰的樣貌、結構與背後的成因早已溢出「神祇標準化」或「儀式標準化」的概念。本論文透過歷時十年的觀察，不同國家的研究個案比較，歸納出台灣祖廟的主體性表述，並發展出「祖廟權威論」，目的即在說明，從當代華人的民間信仰現狀來看「是什麼使中國社會聚合在一起」問題，同時也是「是什麼使華人社會彼此不同」問題的對映，論文中點出廣府人與福建人在謁祖進香觀念上的差異就是一例。 最後，我們提出祖廟研究提供華人民間信仰跨國研究的取向，神明祖廟的跨境、跨國研究將提供中國史、東南亞區域史一種更為多元解釋觀點，並可作為理解我鄉我土的新視角。我們認為全球化脈絡下的民間信仰樣態是未來祖廟研究必須重視的議題與研究取向。透過祖廟的跨國研究、跨境比較的分析，將華人民間信仰的底蘊置放在一個更大的框架體系中解釋，從而理解全球化與跨國網絡下的祖廟與進香活動的樣貌。 關鍵詞：祖廟，分香子廟，祖廟權威論，台灣祖廟 / This thesis investigates the subject matter of “ancestral temples” within Taiwanese popular religions, attempting to answer three questions: firstly, what constitutes the consciousness of ancestral temples in Taiwanese folk religions? Secondly, what is the Taiwanese popular religious system that is based on such consciousness? Finally, how do ancestral temples manifest themselves within the folk religions of Chinese ethnics in Taiwan, China, Malaysia and Singapore? From the perspective of area studies on popular religions amongst Chinese ethnics, this thesis intends to explain the principles and characteristics of network formation in Taiwanese popular religions. This research combines panel and area studies by employing both historical materials and field observations. By examining the ancestral temples phenomenon and its surrounding ritualistic activities, the subjectivity emerged from the Taiwanese popular religious systems is explored. 1. We suggest that the consciousness surrounding ancestral temples in Taiwanese folk religions originates from two sets of ideas: immigration and personal alliance (personal relationships, friendships and identification with same deities that lead to the development of temple networks.)These concepts can be observed through the ancestor veneration and fenxiang (temple branching, literally dividing incense) activities of Taiwanese temple delegations in China, locally developed ancestral and satellite temple systems and rituals in Taiwan, and the social relations between different temples, deity associations and private alters. 2. We propose that together, an “ancestral temple authority discourse” and the formation of Taiwanese identity/consciousness formulate the Taiwanese ancestral temples subjectivity. While in the past, the media and the majority of research focused primarily on ancestor veneration and fenxiang activities in China, the present research argues that the Taiwanese ancestral temples subjectivity is constructed upon historical authority, deity authority and ceremonial authority. The thesis illustrates that while numerous Taiwanese temples actively involve in jinxiang (offering incense as tribute) trips in China, the notion of “Taiwanese ancestral temples” exists independently from sentiments towards China or disputes over authenticity; rather, its authority is determined by the proposed ancestral temple authority discourse. 3. Through case studies on popular religions amongst Chinese ethnics in China, Malaysia and Singapore, we discuss the manifestation of ancestral temple consciousness within different Chinese communities. Via geographical comparison, the similarities, differences and distinctness amongst these religions are explored. By way of transplantation and expansion, Taiwanese ancestral temples influence the rituals and inter-temple relationships in China and other areas, while constructing a unique identity amidst competing relations between popular religions of global Chinese communities. It is also observed that geographical differences exist within Chinese popular religions, examples being temples in Guangdong, Fujian, as well as those of Fujian and Guangfu communities in HongKong. In Singapore and Malaysia, the consciousness of, and identification with temples amongst Chinese ethnics are mostly weak, however, some temple owners employ the notions of authenticity and authority to develop international networks of popular religion operation systems, thus constructing consciousness and imagination of ancestral temples that transcend geographical boundaries. 4. In response to Watson’s question of “what held Chinese society together?” based on his idea of “standardizing the Gods”, we suggest that in order to understand how this question evolves in current times, contemporary research on Chinese popular religions must be more relevant to its times, and the political systems in different countries should be considered. We go further to say that under the influence of the ways different states, regions and peoples are organized and converged, popular religions’ manifestation and structures - and their underlying causes - have long surpassed the notions of standardization of Gods or rituals. With over ten years of research, observation and comparative case studies conducted in multiple countries, this thesis developed a formulation of Taiwanese ancestral temple subjectivity and the ancestral temple authority discourse, with the purpose of illustrating the following: given the current reality of contemporary popular religions of Chinese ethnics, the question of “what holds Chinese society together?” begs an additional question of “what distinguishes different Chinese societies from one another?” One example given is the differences in ancestor veneration and jinxing practices between the people in Guangfu and Fujian. Finally, we propose that ancestral temples research provides a cross-border approach in popular religion studies within global Chinese communities. The cross-regional nature of temples and related research offer a more diverse perspective and discourse orientation for the fields of Chinese history and regional history of South East Asia; in addition, this provides a new vantage point to understanding homeland-based cultural identity. We affirm that the manifestation and development of folk religions within a globalized context constitute an important subject and research direction in ancestral temples studies. Through cross-border research and cross-region comparative analysis, this thesis places and examines the essence of Chinese folk religions within the larger framework and system; as such, it facilitates the understanding of the reality of ancestral temples and jinxiang phenomenon within the context of globalization and cross-border networks. Key words: ancestral temples, fenxing satellite temples, ancestral temples authority discourse, Taiwanese ancestral temples.

“The historic environment is part of everyday life. It is accessible to everyone. It is around us every time we travel to work, drive to the supermarket or go to school. Studying it, being able to read and interpret it, enriches people’s lives as much as literature, music, or history. Access creates interest, interest stimulates understanding, understanding brings enjoyment, enjoyment leads to commitment. All contribute to the quality of life.” Alison Hems (Blockley 2006: 5) What Alison said above is really the author’s passion to study the Architectural Conservation Programme (ACP) and the aspiration for writing this dissertation. The Pak Tai Temple in Wan Chai is a heritage place in urban area where it is accessible to every one. However, many people live in Wan Chai do not know the Temple. As a novice of architectural conservation, the author attempts to explore the tangibles as well as intangibles on a fundamental basis to collect all available data and information for this research. As far as possible, the author collects the primary information from the temple keeper, the local residents, worshippers and other stakeholders. At the same time, the author searches archival documents from public library websites as well as historic records from the Hong Kong Public Records Office. The author hopes that this dissertation would not be an inventory record of the Pak Tai Temple on architecture. He wants it to be a collection of real life stories about the activities occurred in the Temple and its neighbouring community. It is the stories about the people and the changing social life here composite the heritage of the Temple. Of course, the essential tangible items for heritage conservation have been recorded in details. The author regrets that he is not a graduate of architecture, so this dissertation will not provide too much technical information. / published_or_final_version / Conservation / Master / Master of Science in Conservation

 Daoist architecture, as the cultural carrier of Daoism, has close relationship with cultural landscape which is a key element in the conservation of Daoism sites. However, very little scholarly attention has been paid to it, and obviously this is a threat to the integrity of Daoist architecture and also the intangible part behind it – the continuity of Daoism culture. To date, 86 properties with 5 trans-boundary properties and 1 delisted property on the World Heritage List have been included as cultural landscapes: of these only 3 were in the China, whilst none of them is related to Daoism. The relatively small number of Chinese nomination is due partly to less concern to the cultural landscape during inscription in china, despite its great importance. Moreover, though some Daoism sites and architecture have been proved to have universal value and inscribed as world heritage, such as Mount Qingcheng and Dujiang yan Irrigation System, Ancient Building Complex in the Wudang Mount and Mount Sanqing shan National Park, some official presences have ignored the fact that they would fulfil the category of continuing landscape of outstanding universal value with cross reference to the associative cultural landscape category. And the objective of this dissertation is to provide an understanding of the close relationship between Daoist architecture and cultural landscape which seems to have never been integrated with each other, and also the important role that cultural landscape plays in the survival and conservation of Daoist architecture, through a case study of a Daoism temple in Chongqing. / published_or_final_version / Conservation / Master / Master of Science in Conservation

A society that regards nature as divine is constantly reminded of its dependence on the gods. It comes, therefore, as no surprise to find the sanctuary as major focus of the Greek community, in Athens literally occupying the centre of the city, the Acropolis. A central part of ancient religious life was the practice of offering gifts to the gods. The abundance of dedications on the Acropolis - which includes the full range from the simple terracotta figurines to exquisitely decorated pottery and life size marble sculpture - gives ample evidence of this. The Acropolis offers a unique opportunity to study the dedications of Athens' city sanctuary in its most important period of growth and power. The continued use of the sanctuary over centuries is not on all accounts a blessing. The history of the Acropolis and its buildings has yet to find a conclusive interpretation owing to the destruction of earlier evidence by later building phases. In Chapter II I give a brief summary of the different theories and their limits in satisfying all the evidence. The chapter is not intended as a detailed architectural study, but to establish as closely as possible when cults were introduced on the Acropolis and when building activity might have influenced the storage and disposal of dedications. The survival of the dedications themselves has been affected by the length of the sanctuaries' use. Different classes of objects have better chances of survival than others, some classes will have left no record in corpore. In Chapter III I introduce all sources: the objects (pottery, bronzes, sculpture, terracotta, etc.), the epigraphic and the literary evidence, and assess their value and completeness. The chapter is also an archaeological and iconographical study of the dedications. The objects are classified by type, and changes in decoration and shape of chosen dedications are explored. Flow charts show numerical changes in classes and types of objects during the centuries. In some cases it is also possible to make more conclusive statements about the dedicators. Inscribed names give the opportunity to recognize persons we know from history. I enquire into the identities and status of some of the dedicators and their motive for dedication and try to show how these motives might have changed with time. In Chapter IV the evidence concerning the placing of the dedications on the Acropolis is collected. What kind of dedications were stored in temple treasuries and if they were in the open (as statues), where were they placed on the Acropolis? In the conclusion I try to point out how changes in society and religion are reflected in the dedications.

Thesis--University of Witwartersrand.

Texte revu de: Th. 3e cycle--Histoire--Paris 4, 1984. Titre de soutenance : Cultes et lieux de cultes en Libye antique. / Bibliogr. p. 319-332. Index.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1990. / Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 260-265).