地方經營大約在西元兩千年開始陸續獲得各國重視，城市、鄉村乃至於郊區的實際經營案例、研究發現陸續提出，一場對於地區競爭力的討論與行動大幅展開，然而這場對話中對地方經營方式探討卻顯得相對稀少，但經營方式卻是強化經營、提升競爭力的關鍵要素。因此，本研究希望從此方向進行探索性研究，期望能有助於相關學術與實務的發展。 創意時代來臨、網際網路使用普及化、自我意識提升等，改變過去價值由供應者單一創造的模式，也突顯出使用者參與創造的需求。讓地方採用「價值共創」的方式進行經營，背後應該有可供解釋的理由與成果。因此本研究期盼藉由研究結果回答三點研究問題：（1）地方如何啟動價值共創活動？（2）地方價值共創活動關鍵影響要素為何？（3）共創活動如何影響地方經營？ 本研究藉由文獻與學理回顧，進一步探討地方價值共創活動之內涵。以價值共創、地方資本觀點為基礎，將描述價值創造過程的商業模式略作調整，發展出個案研究的概念性研究架構。研究架構將地方價值共創活動分為價值主張、關鍵資源、關鍵流程、經營成果四個部分，其中經營成果採用地方資本四構面進行觀察。本研究採用單一個案研究法。透過三十年的長期觀察，淬取出三個具有代表性、足夠影響規模的共創活動，以上述概念性架構進行深入探討。 本研究所得到的初步結論：（1）資源不足、認同共創必要性、共創氛圍是影響地方在不同階段採取價值共創進行地方經營之原因。（2）關鍵流程為強化價值主張內涵與論述、資源取得與整合、經營成果在地累積與提升之共同之基礎。（3）共創活動為地方向外擴大人力資本的取得並深化既有人力資本、發展社會資本，進而強化該地的人為資本與自然資本。 / Many countries have put emphasis on local management since 2000 and there are more and more practical cases or studies for city, urban and rural area management. The debates and the actions about the competitiveness of a place has started; however, the exploration of the approach of local management appears quite less even though that is the key to enforce place management and increase competitiveness. Therefore, this purpose of the thesis is to focus the direction to express an explorative studies. I expect it could make some contribution for the academic and practical development of this field. In the era of creativeness with the universality of Internet and the awareness of self-consciousness, the model which values are only created by suppliers has changed and the demand of users’ participation has also become stronger. There are some explanations or achievements for a place to take the way of “Value Co-Creation” to manage; therefore, the thesis aims to answer three research questions: (1) How does a place start the value co-creation activities? (2) What is the key factor of value co-creation activities in a place? (3) How does a value co-creation activity affect the management of a place? The thesis will firstly explore the significance of value co-creation activity in a place through literature review. Using “value co-creation,” local capitalism as basis, I make some adjustments in the business model, which portrays the process of “value creation” to develop the conceptual structure of case study. My research structure is divided into four parts: value proposition, key resource, key process and management performance explained by local capital. The thesis adopts individual case research method, and focuses on three representative and influential activities in the Yilan region, which are totaly observed case for 30 years. The conclusions of the thesis are as the following: (1) lacking resources, recognition for the necessary of co-creation and the co-creative atmosphere are the reasons that affect a place to take “value co-creation” for the local management in different stages. (2) The key process is to strengthen the content and statement of value proposition, to acquire and integrate the resources, and to improve and localize the management performance. (3) The co-creation activities can expand the acquirements of external human capital and reinforce internal one, increase social capital and enrich the human-made capital and natural capital.

本篇論文是以宜蘭縣為範圍，討論一個具有民族特色的祭祀圈輪祀組織－－khiam，其信仰表相與民族底相。在信仰表相上，筆者透過普查方式，瞭解蘭陽平原上51間使用khiam的廟群現況與地理分布；在民族底相上，筆者透過史料蒐羅、族譜與施添福教授在《蘭陽平原的傳統聚落—理論架構與基本資料》所提供的基本資料，加上筆者田野調查所得的訪問資料，來討論一個隱性的民族：來自福建省漳州府的詔安縣客家移民，在蘭陽平原上的分布狀態。然後，再將khiam的空間分布圖、形成類型與詔安客的分布型態作一疊合比對的工作，找出khiam與詔安客的關係。最後，我們把研究場域移至台灣西部的雲林縣西螺鎮，比較蘭陽平原的khiam與西螺七khiam的在人群分布、使用語言、khiam的規模、形成與變遷以及民族認同等面相的差異，並藉由兩者的比較，來凸顯蘭陽平原khiam祭祀組織的區域特色與民族特色。 在研究方法上，我們使用了區域性普查與更深入的參與觀察，輔以文獻資料的分析比對，而有下列四個發現： （一） khiam是什麼？ khiam是一種具有民族特色的祭祀圈輪祀組織，khiam這個詞彙來自詔安客語，本義為「角落」。 （二） khiam的信仰特色 1. 廟數統計：宜蘭縣境內共48間使用khiam的廟宇，另有3間廟過去曾有過khiam，現已消失。 2. 神種統計：以三山國王（15間）佔多數，其次為三官大帝（5間）和開台國聖（5間），三山國王比例遠高於其他神種。 3. 祭典活動：多數廟宇以中元普渡作為khiam輪祀組織的主要祭典。 4. 形成類型：可分為原生型（35間）、移入型（13間）、消失型（3間）三種。 （三） khiam的區域分佈現象 以鄉鎮分，冬山鄉最多；以區域分，沿山多於沿海、溪南多於溪北，並呈現帶狀分佈與散狀分佈的現象。 （四） 詔安客的區域分佈現象 1. 詔安客分布集中於沿山地帶，且溪南多於溪北。 2. 詔安客分布的集中度以20％為界，聚落內總戶口數20％以上者為高密度分布區，20％以下者為低密度分布區。其高密度分布區集中在冬山鄉、員山鄉、礁溪鄉和壯圍鄉，以及宜蘭市與三星鄉的一小部分；姓仔底的分布區域也大致吻合高密度分布區的狀況。 （五） khiam與詔安客的關係 1. 詔安客人口比例與khiam原生型成正相關，而詔安客人口比例越低，khiam類型的變異性越高。 2. 從地理分佈來看，khiam廟群的帶狀分佈區與詔安客的高密度分佈區，兩者出現極大的重疊性。 本研究的貢獻，在於祭祀圈研究視野的擴展。透過區域研究以及民族學的角度，將過去人類學與宗教學者在祭祀圈研究上偏重信徒組織、廟際關係或儀式行為的傳統，拓展至台灣的聚落形成、民族分佈等面向。經由史料、文獻、地圖、族譜與田野調查資料的交互比對，來說明「khiam」祭祀圈組織的區域分布意義，並揭露其民族底蘊，以及蘭陽平原傳統聚落的民族樣貌。 / This thesis deals with the khiam, an ethnically distinct religious system in Yilan County. Both the religious and the ethnic aspect of the khiam are discussed. A census of fifty-one temples located on the Lanyan Plain serves my survey of the religious aspect of the khiam, which uncovers the present situation and the geographical distribution of the local temple community. On the other hand, I employ historical records, pedigrees of the local clans, materials offered by Professor Teng-fu Shih’s Traditional Villages on the Lanyan Plain: Theoretical Structure and Basic Information and information I gathered from my own oral history works as the base upon which to discuss the distribution of a “recessive” ethnic group on the Lanyan Plain, the Hakka immigrants from the Zhao’an County of the Fujian Province, China. Further comparative analyses of the geographical distribution and types of the khiam and the distribution of the Zhao’an Hakka identify the close relation between the khiam and the Zhao’an Hakka. In the last chapter of this thesis, I compare the khiam on the Lanyan Plain and that in Xiluo, a town in Yunlin County in western Taiwan. Differences in language and demographical distribution between these two ethnic groups, the formation, changes, and the scale of their khiam, and their ethnic identity all show the local and ethnic characteristics of the khiam on the Lanyan Plain. My research methods i.e. general surveys and further observations in local areas as well as analysis of historical records lead me to four discoveries: 1. What is khiam? Khiam is an ethnically distinct religious system, every sub-groups of which in turns undertakes the responsibility to preside at the annual worship ceremonies. The term khiam stemmed from the Zhao’an Hakka language, which originally means “locus.” 2. Religious characteristics of the khiam (a) Statistics of temples: There are forty-eight temples in the entire Yilan County that exercise the khiam. Besides, there are three other temples in which the khiam was once employed but is no longer performed today. (b) Statistics of deities: Sanshan guowang (三山國王) are the most worshiped deities (15 temples); Sanguan dadi (三官大帝, 5 temples) and Kaitai guosheng (開台國聖, 5 temples) come in the next place. Sanshan guowang are much more often being worshiped than other deities. (c) Ritual practices: in most temples, zhongyuan pudu (中元普渡) is considered as the major ritual of the khiam system. (d) Types of formation: there are three types of formation of the khiam i.e. the primitive type (35 temples), the immigrant type (13 temples), and the vanishing type (3 temples). 3. Local distribution of the khiam In terms of administrative divisions, there are most khiam systems in Dongshan. In terms of geographical features, more khiam systems appear in mountainous areas than in coastal areas, and more appear south than north to rivers, which, respectively, are distributed in band or are scattered. 4. Local distribution of the Zhao’an Hakka (a) The Zhao’an Hakka people are intensively distributed in areas along the mountains, and apparently more to the south of rivers. (b) Twenty-percent marks the average distributive density of Zhao’an Hakka, namely, high density areas refer to those villages in which the number of Zhao’an Hakka households is higher than 20% of the total household number. Villages in which the Zhao’an Hakka households account for less than 20% of the total number are defined as low density areas. It shows that high density areas centralize in Dongshan, Yuanshan, Jiaoxi, Zhuanwei, and a small part of Yilan City and Sanxin. Distribution in Xingzaidi also approximately coincides with the distribution of high density areas. 5. The relationship between the khiam and Zhao’an Hakka (a) The primitive type of the khiam is positively interrelated to the population of Zhao’an Hakka. The lower the population density of the Zhao’an Hakka is, the greater is the variation in the types of the khiam. (b) In terms of geographical distribution, the banding distribution of khiam temple community largely overlaps the high density Zhao’an Hakka areas. This research, I wish, may contribute to broaden the vision of researches on religious spheres. Anthropologists and religion researchers have been placing disciple organizations, inter-temple relations, or traditions of ritual practices in the centrality of religious sphere research. Nonetheless, my adoption of ethnological methods and local studies in this thesis may push the discipline to probe into its other aspects such as the formation of villages in Taiwan and the distribution of ethnic groups. By means of cross comparison of historical records, documentations, maps, pedigrees, and fieldwork data, I attempt not only to clarify the local distribution of the khiam system but also disclose the substantiality of this ethnic group, and the cultural features of the traditional villages on the Lanyan Plain.

科技發展過程當中，無可避免的形成數位落差，數位落差過高的 族群，在社會上會越趨於弱勢。政府為縮減數位落差，推出許多政策 執行，其中一項便是在偏鄉地區設置數位機會中心，並且結合各部會 和民間資源，運用數位機會中心提升當地民眾資訊素養，給予較弱勢 的社區及居民公平的數位機會，提升競爭力。 數位機會中心設置的單位，共有7 種類型，學校、教會及廟宇、 社區、鄉公所、圖書館、社教站、其他。宜蘭縣所設置的數位機會中 心有學校、教會、社區、圖書館等4 種。 本研究以宜蘭縣所設置的9 個數位機會中心為對象，試著從實地 訪查及深度訪談的方法，探討不同的單位在經營數位機會中心時其經 營型態有何不同，以及在經營上是否有遭遇困難之處。 研究發現，不同的數位機會中心因設置單位的不同會產生不同的 經營型態，其經營的成果與主事者有相當大的關係。在經營的困難除 了人力及經費之外，上級的支持及當地居民學習的意願也佔了重要的 因素。 數位機會中心的設立，提供了偏鄉地區許多民眾學習資訊科技的 機會，本研究提供提出簡化數位機會中心目標設定及檢討數位機會中 心業務方向作為建議，期能對於政府在縮減數位落差政策施行上有所 助益。 / Digital divide is inevitable in the process of technology development. However, people suffering from large digital divide may become more disadvantaged in the society. In order to minimize digital divide, the government has launched numerous programs, one of which is to establish Digital Opportunity Centers in remote areas and integrate public and civil resources to enhance the digital literacy of local people, provide them an equal access to digital opportunities, and improve their competitiveness in the society. Digital Opportunity Centers are established in seven types of organizations, including school, church and temple, community, township office, library, social education station, and others. In Yilan County, Digital Opportunity Centers are mainly established in schools, churches, communities, and libraries. This study focused on nine Digital Opportunity Centers in Yilan County. Through field survey and in-depth interview, this study attempted to explore whether the operating model of Digital Opportunity Centers varied by organization as well as the difficulties encountered in operating the centers. Results showed that the operating model of Digital Opportunity Centers varied by organization, and the performance of the centers largely depended on managers of the organization. In addition to labor and funding, executive support and local residents’ willingness to learn were the main difficulties encountered in operation of the centers. Digital Opportunity Centers have offered many people living in remote areas an opportunity to learn information technology. Based on research results, this study suggested that the authority concerned simplify the objectives of Digital Opportunity Centers and reexamine their functions to enhance the effectiveness of this program.

近年來，各地方政府都將節慶活動視為創造經濟效益、形塑地方文化特色的政治活動。臺灣各地方政府在面對經濟發展的競爭態勢下，為振興地方產業，紛紛積極推廣節慶觀光做為開發經濟的良機。地方政府運用行銷之概念，不僅為地方帶來財源，更為各地方政府塑造了鮮明的形象與特色。 在台灣各地方政府所舉辦的諸多大型節慶活動中，以「宜蘭國際童玩藝術節」最具有指標代表性，不但成功結合觀光、遊憩與文化產業，營造宜蘭的特色，獲得民眾的認同與支持，更成為享譽國際之活動，也是各縣市政府辦理節慶活動標竿學習之最佳實務典範。 本研究先檢視政策行銷與節慶相關理論及文獻，了解地方政府節慶行銷的意義、內涵、策略與作法等，比較政策行銷與節慶行銷的異同。並以「宜蘭國際童玩藝術節」個案為例，探討地方政府進行節慶行銷之策略與環境影響因素，檢視政策行銷執行成果，根據研究結果提出實務改進建議，做為其他縣市進行節慶行銷參考。舉辦十一年的宜蘭童玩節正面臨著競爭者增加、喪失創意等永續經營發展問題。本研究發現宜蘭童玩節受到政治因素的影響最大，並且產品的創意與文化內涵逐漸消退，缺乏整體性的行銷策略。故宜蘭童玩節的決策系統必須脫離政治的影響，並且投入成本開發創意，建立消費者習慣性的消費習慣，宜蘭童玩節才能永續經營。 / In recent years, the Taiwanese local governments often use festival celebrations to generate economical and political benefits, and at the same time to create and promote their local cultural characteristics. Under the pressure of political and economical competitions, the local governments are forced to encourage festival celebrations aggressively in order to revitalize the local tourism business and further economical opportunities. The local governments use marketing concept to bring financial enhancement and improve its fresh image and unique characteristics. In all festival celebration events held by the local governments in Taiwan, Yilan International Children’s Folklore＆Folkgame Festival is considered as the most outstanding one. It successfully combined aspects of tourism, leisure events and cultural gatherings to establish Yilan’s distinctiveness. Such strategic activities have won the votes of its local residents and become an international recognition event. It has also been shaped into the best learning model and a practical example for many other county authorities to follow. This study aims to examine policy marketing and other related festival theories and literature, with the purpose of understanding the local government festival marketing value, its strategic plan and procedures, and yet comparing the similarities and differences between the policy marketing and the festival marketing. By employing Yilan International Children’s Folklore＆Folkgame Festival as a study case, this paper analyzes the local government’s strategic progress in festival marketing and its environmental factors. In addition, it examines the results of such policy marketing practices for recommendations to other county authorities. After eleven years of annual celebrations, Yilan International Children’s Folklore＆Folkgame Festival is currently facing with increasing competitors and at the same time, losing innovative ideas and other operating management problems. This study finds the Festival is being affected greatly by political factors and lacking the overall marketing strategy. As a result, such event must not be influenced by any political reasons and needs to increase its access to funds in developing creative ideas to attract consumers and to create a successful and sustainable festival event.

The dissertation analyses the reliefs and paintings on thirty-one different tombs in Western Anatolia erected between 600 and 450 BC, in order to illuminate the ways in which non-Greek elites were identified on their memorials. The tombs from three areas are treated: Phrygia, Hellespontine Phrygia and Lydia, where the primary language groups were Phrygian, Mysian and Lydian. There is little literary evidence for these regions, and what there is tends to focus on political developments. Descriptions of people and society are few, and tend to represent them from an outside perspective, grouping them according to cultural characteristics which differentiate them from Greeks. It is clear, however, that the regions were important, prosperous places, controlled by illustrious grandees and land marked with a relatively high proportion of monumental tombs. Of these monumental tombs, there is a relatively high number decorated with striking and articulate images. There is much to be gained from examining the images on these tombs, as ‘indigenous’ sources for how elite Western Anatolians described themselves. Previous approaches to the tombs and their images have tended to look at them individually or in smaller groups, and to concentrate on the transmission and reception of Persian and Greek culture in the Achaemenid provinces. This dissertation contributes a broader comparative study of the decorated tombs, focussing on the kinds of statuses the images represent and the cultural forms these took. By comparing the various methods of self-representation, it clarifies patterns of identities in Western Anatolia and their relationship to historical circumstances. The dissertation is divided into five chapters. An introduction outlines the scope and sample, the historical background, previous studies of the monuments, the definition of ‘identity’ and the methods of analysis adopted here. Three case study chapters present the regions and the decorated monuments within them. A concluding chapter synthesises three aspects: social identities (roles and spheres of life represented); geographic and chronological patterns; and cultural affiliations and orientations. The dissertation concludes that a tension between Persian identities and local traditions is evident in some of the tomb images, which relates to the political upheavals in Western Anatolia and the Aegean at the time of the Persian Wars.