published_or_final_version / Architecture / Master / Master of Philosophy

Univ., Diss.--Köln, 2005.

Thesis (M. Phil.)--University of Hong Kong, 2008. / Includes bibliographical references (leaves 167-173) Also available in print.

Thesis (Ph. D.)--Cornell University, 1994. / Vita. Includes bibliographical references (leaves 458-485).

Thesis (Ph. D.)--University of Washington, 2006. / Vita. Includes bibliographical references (leaves 224-246).

The Yellow River Piano Concerto was adapted from the famous Yellow River Cantata, a grand choral work composed by Xian Xinghai in 1939, during the Japanese invasion of China. It is a very famous and important work in China and exhibits strong nationalistic characteristics. The Cantata inspired the entire Chinese nation during their defense against the largest and most brutal genocide in human history. It has since become a symbol of heroism and solidarity of all Chinese people around the world. The Yellow River Piano Concerto was composed by a group of Chinese composer-pianists in 1969 led by Yin Chengzong. All the biographies of the composers of both the Cantata and the Piano Concerto are supplied in this dissertation. The Piano Concerto consists of four movements: The Song of The Yellow River Boatmen, Ode to the Yellow River, The Wrath of the Yellow River and Defend the Yellow River. Each movement has been analyzed in terms of structure. Music examples are provided to assist in the understanding of the work. / Dissertation (MMus (Performing Art))--University of Pretoria, 2008. / Music / unrestricted

本文主要分析了海原县在实现现代化的发展过程中，国家如何利用权力和空间来主导现代化。同时，也以此为主题，分析了农民在国家主导的现代化过程中，如何做出反应。 / 本文将研究集中在现代化与发展这样的背景下，用权力和空间这样的核心概念，来分析国家与回族民众之间的关系，从而来推出在中国国家话语下，现代化的实践，农民所采取的各种应对方式，不是以挑战国家权威，或者有意与国家做对这样一套路径来看待中国国家与农民之间的关系，而是更应该交往全面、宽幅度、更为厚实地去看待国家和农民的关系。农民并非一味地反对，也不是完全地接受，农民往往是在更为理性的层面，根据具体问题而采取相应的应对。应对，有些是明显且看得见的应对，有些是隐藏的不易发觉的应对。所以，完全用农民本来就要反对国家，或者说，农民与国家是二元对立的不可调和的矛盾关系，显然有些过度解释了农民的行为和思想。 / 本文以"农民进城、"新农村建设、"面子工程"和反对县城搬迁这样一些具体的个案，从农民对待国家政策的微弱难以明显看出到强烈地应对县城搬迁这样一些多层次的个案，来考量了国家在主导现代化的政策中，政绩与自我利益作为隐藏话语，而从对农民有好处，帮助农民发展早日摆贫困为公开话语，来促成各项政策的落实。农民在这些不同的背景下，用属于并适合自己作为农民、回族、伊斯兰教信徒等身份来维护自己的利益。总而言之，整个论文以田野调查为方法，着重分析了发展背景下的地方政治和民众的应对战略，同时也分析了国家与民族之间复杂的社会关系。 / This thesis studies the roles of the state in the modernization of Haiyuan in Ningxia, China, and analyses state power and the state use of space. Also analyzed is how ordinary people respond to state power in this state-led modernization. / Focusing on the background of modernization and development, I shall study the multi-layers of relations between the State and Hui Muslim civilians, so as to show that, under the discourse of the State, their responses to the state are not simply challenging state power, but are more complex in this relations between the state and the people based on concrete situations. Some of their tactics of resistance are visible while others are hidden. This it is simplistic to view the state and the civilians as in direct opposition. / By studying concrete cases of farmers moving into the county seat, the government building a"new village, the government's "beautifying project and the people's resistance to the relocation of the county seat, this thesis examines the weak and strong resistance of the people. This study analyzes how the state manipulates the policies and the processes of modernization for political interests, which are hidden behind political discourses about helping the poor out of poverty. The state seeks to implement its policies, while the Hui civilians use their relevant peasant, Hui and Muslim identities to protect their own interests. Overall the thesis uses ethnographic approach to highlight the local politics of development and the people's tactics of resistance as well as the complex relationship between the state and the people. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 馬建福. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 196-205) / 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. / Ma Jianfu. / l摘要 --- p.1 / ABSTRACT --- p.3 / 致谢 --- p.4 / 地图 --- p.5 / Chapter 地图一 --- 调研省份宁夏在中国版图中的位置 --- p.5 / Chapter 地图二 --- 宁夏地图及各市县分布（来源：来自矢量地图） --- p.6 / Chapter 地图三 --- 海原县在整个宁夏的地理位置（来源：谷歌截图自己制作） --- p.7 / Chapter 地图四 --- 本文研究调查点分布 --- p.8 / Chapter 第一章 --- 导言 --- p.9 / 引言 --- p.9 / 研究主题与研究问题 --- p.18 / 相关理论与研究范围 --- p.24 / 研究地点 --- p.40 / 研究方法 --- p.45 / 论文的结构与框架 --- p.48 / Chapter 第二章 --- 海原县的现代化历程：民族志的视角 --- p.50 / 引言 --- p.50 / 走进“现代化的海原 --- p.56 / 历史话语中的现实映射：一个需要开发和搬迁的地方 --- p.59 / 天灾人祸与故土难离：地震灾难后的记忆 --- p.62 / “现代化的历史过程 --- p.70 / 国家框架下的居民：回民、汉族 --- p.72 / 三种权力体系下的社会组织 --- p.77 / 本章小结 --- p.78 / Chapter 第三章 --- 社区移植的发展与政治 --- p.80 / 引言 --- p.80 / 县城的变化 --- p.81 / 搬进县城的人 --- p.86 / 在县城与农村之间 --- p.95 / 另类迁移：一切为了孩子？ --- p.99 / 本章小结 --- p.105 / Chapter 第四章 --- 面子工程、发展与民众应对 --- p.107 / 引言 --- p.107 / 面子工程：建在店面门前的围护墙 --- p.109 / 面子工程：一个“拆字千家泪 --- p.115 / 面子工程：刷了颜色的墙 --- p.121 / 本章小结 --- p.124 / Chapter 第五章 --- 县城搬迁、发展与民众应对 --- p.126 / 引言 --- p.126 / 县城搬迁前的故事：作为发展的解释 --- p.130 / 搬迁与应对：弱者武器的施展 --- p.139 / 善后处理：带头者的拘留 --- p.150 / 本章小结 --- p.152 / Chapter 第六章 --- 宗教与民众应对 --- p.155 / 引言 --- p.155 / 在农村与城市之间：进退两难的回族人 --- p.155 / 王井新村的生活：没有清真寺的应对 --- p.162 / 新农村建设中的宗教应对 --- p.164 / 国家治理与共谋：宗教领袖的安抚和提升 --- p.171 / 老少边穷与回族身份：农民应对的工具 --- p.173 / 教主与信众：权力利用与关系应对 --- p.175 / 本章小结 --- p.177 / Chapter 第七章 --- 总结 --- p.180 / 现代化与发展的政治逻辑 --- p.181 / 国家主导下的空间生产与社会关系的重构 --- p.182 / 权力与国家治理：代理人的作用 --- p.184 / 变化不断的现代化：社会关系的重塑 --- p.186 / 治理与应对的人类学反思 --- p.189 / 空间生产与权力形塑社会关系 --- p.193 / 治理术、国家与民众 --- p.194 / 参考文献 --- p.196 / [中文文献] --- p.196 / [英文文献] --- p.198

盧君賜. / "2005年6月". / 論文(哲學碩士)--香港中文大學, 2005. / 參考文獻(leaves 157-166). / "2005 nian 6 yue". / Abstracts in Chinese and English. / Lu Junci. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 157-166). / 論文提要 / 緒論 --- p.1 / Chapter 第一章 --- 宣化遼墓簡略 --- p.7 / Chapter 第一節 --- 宣化背景 --- p.7 / Chapter 第二節 --- 宣化遼墓群狀況 --- p.10 / Chapter (1) --- M1 (張世卿墓） / Chapter (2) --- M2 (張恭誘墓） / Chapter (3) --- M3 (張世本墓） / Chapter (4) --- M4 (韓師訓墓） / Chapter (5) --- M5(張世古墓） / Chapter (6) --- M6(張姓墓） / Chapter (7) --- M7 (張文藻墓） / Chapter (8) --- M8 / Chapter (9) --- M9(張姓墓） / Chapter (10) --- M10 (張匡正墓） / Chapter (11) --- M12和11區M1、2 / Chapter 第三節 --- 宣化遼墓群的分類 --- p.19 / Chapter 第二章 --- 宣化備茶圖 --- p.28 / Chapter 第一節 --- “備茶圖´ح之定義 --- p.28 / Chapter 第二節 --- 宣化各墓備茶圖 --- p.31 / Chapter (1) --- M10 (張匡正墓） / Chapter (2) --- M7 (張文藻墓） / Chapter (3) --- M3 (張世本墓） / Chapter (4) --- M6 (張姓墓） / Chapter (5) --- M9(張姓墓） / Chapter (6) --- Ml (張世卿墓） / Chapter (7) --- M5 (張世古墓） / Chapter (8) --- M2(張恭誘墓） / Chapter (9) --- M4 (韓師訓墓） / Chapter 第三章 --- 宣化遼墓群備茶圖比較 --- p.43 / Chapter 第一節 --- 宣化備茶圖之間的關係 --- p.43 / Chapter (1) --- 與備茶圖相對的備酒圖 / Chapter (2) --- 宣化備茶圖的比較和組合 / Chapter 第二節 --- 遼墓的備茶圖 --- p.51 / Chapter 第三節 --- 與遼朝以外的備茶圖比較 --- p.63 / Chapter (1) --- 與宋代備茶圖比較 / Chapter (2) --- 與金元備茶圖比較 / Chapter 第四章 --- 經宣化備茶圖認識宋遼的備茶步驟 --- p.84 / Chapter 第一節 --- 唐宋的飲茶風¯‘ة --- p.84 / Chapter 第二節 --- 唐宋的煮飲方法 --- p.90 / Chapter 第三節 --- 遼朝的飲茶風¯‘ة --- p.92 / Chapter (1) --- 遼朝茶葉輸入 / Chapter (2) --- 遼朝對茶的使用 / Chapter 第四節 --- 備茶步驟 --- p.97 / Chapter (1) --- 碾茶 / Chapter (2) --- 煮湯 / Chapter (3) --- 沖點 / 結語 --- p.141 / 附錄 / 附錄：遼代主要壁畫墓葬及壁畫題材 --- p.145 / 參考書目 --- p.157 / 圖版 / 圖版目錄 --- p.167 / 第一章圖版 --- p.177 / 第三章圖版 --- p.218 / 第四章圖版 --- p.254

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.

Amituofo recitation is the chanting of the phrase "namo Amituofo , which is a rite commonly used among Buddhists for the attainment of merit. However, the attained merits would be nullified if the initiate gets pregnant after she has done Jiezhu. This has much to do with taboos related to female sexuality. Women always have a marginalized status as the supposedly "weaker" gender having a lower social position. The association of female bodily discharges with defilement further discredits their status. Jiezhu in effect reinforces the idea of "defilement" attributed to the female body. The shame that the women feel with the male-defined negative female bodily image affirms the patriarchal hegemony. / Based on historical, textual and field studies, this thesis examines a women-oriented initiation rite called Jiezhu. Jiezhu, a once-in-a-lifetime rite of passage, is performed by menopausal women in Ninghua, Western Fujian, China. / However, ritualistic acts provide therapeutic healing. The Jiezhu woman has to go through a stage in which she has to handle the change of her role and identity as a life-giver (mothering) with the end of her procreative cycle. The ritual provides both private and public meanings to the woman and helps her relieve the physical and mental difficulties that she faces in her menopausal stage. / It is believed in the villages of Ninghua that when a woman reaches her menopausal age, she has to do Jiezhu, without which, her Amituofo recitation (nianfo) would not be efficacious. In other words, Jiezhu, as a pre-requisite for Amituofo recitation, is at the same time a purification rite. / Jiezhu appropriates the woman into a new phase of being by first providing private meanings to her. Ritualistic acts can bridge memory and imagination. The ritual program allows the woman to go back and forth the past, the present and the future. Jiezhu dramatically juxtaposes girlhood and mature womanhood, reenacts her wedding and rehearses her future funeral. Death and rebirth symbols abound. In Jiezhu, the woman "witnesses" her own funerary rites to ensure abundant personal possessions are burned for her to receive in the underworld after her death. The woman acquires spiritual strength to ease off from her menopausal stress and to allay the fears of the approach of death. Jiezhu and Amituofo recitation make up a twin tool they use to ensure a more fortunate rebirth. / Second, Jiezhu gives social meanings. The woman is given a new identity. She is now eligible for Amituofo recitation and becomes a member of the nianfo community. As social inferiority can be compensated for by a show of lavishness, Jiezhu as an expensive event creates symbolic capital. Jiezhu has become a symbol of prestige and resources that in part enhances the status of the women. / The women are also able to express their power within the limits of their traditional politics. The woman's contributions as a wife and a mother are valued and celebrated in the Jiezhu ceremony. The youthful, bright and colourful gift items given by the married daughter display a defiant tone against the association of Jiezhu with old age. Jiezhu celebrates an oft-neglected life crisis of women. / To conclude, Jiezhu on the one hand "traditionalizes", and on the other hand, as a strategic mode of action, challenges traditions through religious and social empowerment. Jiezhu preserves the established order but it also facilitates transformation in the initiate. The two dynamics of ritual are not antithetical; they produce and contend with each other. / Cheung, Tak Ching Neky. / "September 2007." / Adviser: Chi Tim Lai. / Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3178. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 390-406). / 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 English and Chinese. / School code: 1307.