<p>This dissertation examines the shape, substance, and staging of Muslim orthodoxy in British India, concentrating on how orthodox theologians survived colonial modernity by deploying sociological, discursive, psychic, and hermeneutical strategies. This dissertation is organized around Ashraf `Ali Thanvi (1863-1943), a leading Muslim theologian, mystic, and jurist of colonial India. Thanvi authored hundreds of original treatises, compiled texts, and works of commentary on doctrine and ritual, mystical experience, communal identity, and political theology. His collected letters, recorded conversations, and sermons were published within his lifetime and continue to instruct many contemporary South Asian Muslims. I closely read Thanvi's texts and situate them within two frameworks: the history of Indo-Muslim thought and the socio-political history of colonial India. Thanvi's hundreds of published treatises and sermons, continued citation within South Asian Islam, and widespread sufi fellowship make him one of the most compelling case studies for analyzing some of the key thematic concerns of Muslim orthodoxy, such as religious knowledge, self-discipline, sublimation of desire, regulation of gender, and communalist politics. My analyses demonstrate how orthodox scholars proliferated their theological, legal, and mystical teachings in order to make tradition relevant and authoritative in the public and private lives of many South Asian Muslims. Orthodox Islam not only survived colonial modernity, but also thrived in its ideological and social contexts.</p> / Dissertation

《臺灣婦人界》（1934-1939）為日治時期最具規模的女性雜誌，也是1930年代刊載最大量通俗小說的刊物。本論文以殖民現代性與女性經驗的交織為主軸，提出《臺灣婦人界》小說的後殖民閱讀。日治時期台灣女性最初的現代體驗，奠基於殖民現代性所帶來的教育機會與物質文明，一方面秉持啟蒙開化的信念給予女性前所未有的自由與選擇，另一方面則訴諸文明優劣程度築起一道文化同化的門檻。「世界」指新女性走出家屋展望世界的文本效應。女性透過教養、知識提升成為公領域典範的可能，以及不同族裔、背景的女性基於文明信念而想像出的共同體，是《臺灣婦人界》一再宣揚的普遍價值。「民俗」是與上述普遍性對照之下的差異性，信仰漢人宗教的女性成為奇觀的拼貼素材，也化身被排除的迷信舊慣。這些文化差異性復又受到「帝國」殖民同化計畫的整編與改造，其透過女性之於家庭與社會的角色，以日本現代文明與大和民族的優越位階，對不同出身、階級與族裔的差異主體實行精神統馭。 　　筆者從《臺灣婦人界》觀察到上述三個大方向，並參照史碧娃克（Gayatri Chakravorty Spivak）、霍米巴巴（Homi Bhabha）的後殖民觀點，進一步解析殖民現代性排除與整編的策略如何在小說中一一受到挑戰。被體制重重壓迫的底層女性身影解構了以自由主義理念為根基、中產階級身份為前提的文明女性想像。被現代理性準繩貶抑的民俗迷信拯救了台灣女性的主體分裂危機，證明原生文化始終是殖民現代性無法割除斬斷的一部份。混血的女性身體隱喻著台灣多層歷史與地緣脈絡的軌跡，那難以馴化的混雜性揭發了殖民改造計畫的破綻。本論文探討的包括黃寶桃、西川滿等已受學界所知的作家，以及陳華培、別所夏子等未曾受到討論的台日創作者，期能為這份議題性與份量兼具、卻幾乎未受到注意的史料梳理一個輪廓，揭示《臺灣婦人界》之於日治時期文學研究、女性史研究以及後殖民研究的價值。 / Taiwan Fujinkai (1934-1939) was the most influential women’s magazine in colonial Taiwan, on which women’s experience were closely interweaved with colonial modernity. For women in colonial Taiwan, the first experience of modernization was founded on the modern education and material environment by Japanese power, and thus contained double sides. One was the sense of liberation brought by the belief of enlightenment, another was the awareness of discrimination between the superior and the inferior. “The cosmopolitan” refers to an imagined community where women from all backgrounds can be canonized if they followed the universal route of modernization. Being a contrast of this universality, images of women in “the folklore” was represented as the backwardness eliminated from the modern society. In the civilizing mission of “the empire,” these eliminated cultures were assimilated into the imperial project again, which seek to rule and reform the colonized through the hand of civilized wives and mothers. With Gayatri Chakravorty Spivak and Homi Bhabha’s postcolonial concepts, this paper examines how Japan’s strategy of elimination and assimilation was challenged in the fictions in Taiwan Fujinkai. The subaltern women in the bottom of social system broke the liberalist imagination of women’s civilizing route. A ghost haunted in Taiwan women’s mind implied that the native folklore can be oppressed but never divisible. The mixed-blood woman’s body disclosed the invalidity of Japan’s attempt to discipline the hybridity of it colony. My discussion includes Huang Pao-tao, Nishikawa Mitsuru and other undiscovered texts. Probing into this important but rarely investigated magazine, I seek to uncover its value for the literature study, women’s study and postcolonial study in the field of Taiwan literature.