This thesis explores the phenomenon of Taiwanese Buddhists' environmental concerns as they occurred in the 1990s. A socio-cultural perspective is adopted to enquire into the following questions: (1) what does 'Huan-Bao' (Jl-1*-, literally environmental protection) mean to Taiwanese Buddhists? (2) are there patterns of Buddhist environmental concerns? (3) how do Taiwanese Buddhists construct their environmental concerns? (4) what is their relationship with Taiwan's environmental movements? and (5) have their environmental concerns any relevance to the development of Buddhism in Taiwan? The field work was carried out from Jan. 1996 to Aug. 1997 by employing several different qualitative methods. Three Buddhist-centred organizations' 'Huan-Baos' were researched from both institutional and individual levels. These organizations are: TzuChi Charity Foundation, Dharma Drum Mountain, and Life Conservationist Association. An integrated framework of discourse analysis was developed through reviewing Maarten Hajer, David Harvey, Klaus Eder, and Kay Milton's works. Based on their works, this framework emphasizes the power of discourse coalitions, the dynamics of social process, the globalization of environmental particularisms, and the formation of individual and institutional identities. In summary, the study finds that: (1) Taiwanese Buddhist 'Huan-Bao' discourses are constructed through Buddhist Masters' re-interpretations and lay Buddhists' social practices, namely: Tzu-Chi's 'Cherishing Fu (tit, literally good fortune)'~ DDM's 'Pureland on Earth'~ and LCA's 'Life Respecting'. Though hardly challenging the 'ecological modernity' theme that is dominant in Taiwan's environmental movements, these discourses, nevertheless, demonstrate a special spiritual dimension that was rarely found before. (2) The social practices of lay Buddhists play an important role in defining and redefining what 'Huan-Bao' means to them. This social process not only enriches and reshapes the institutional definitions of 'Huan-Bao' but also helps to create individual identities. More importantly, it allows practitioners to 'dwell securely' in Taiwan where a rapid social change and insecurity are often experienced. In this way, this trend of Buddhist Huan-Bao discourse has become well situated in the phase of 'place making' of Taiwan's environmental movements. (3) The distinctive interpretation of'Huan-Bao' by each Buddhist organization suggests a unique social process behind each organization's evolution of 'Huan-Bao' discourse. These multiple meanings of 'Huan-Bao' and associated social processes manifest a new developmental stage of Taiwanese Buddhism characterized by rationalization, secularization, and contextualization. (4) This study establishes a bridge for dialogue with the search for an eastern religious environmental ethic that has for a long time been romanticized and stereotyped in western environmental movements. The study not only illustrates how the dynamics of social change cannot be separated from Buddhists' heightened environmental awareness, but also challenges the over-simplified assumptions that western environmentalists make about the environmental beliefs of' eastern religions'.

À notre époque où le matérialisme est plus que présent et où l’enseignement supérieur s’obstine à s’orienter vers les besoins économiques et la compétition mondiale, le bien-être des étudiants reste un terrain négligé. En France, nous constatons une diminution des capacités de gestion du stress et la détérioration du bien-être chez les étudiants. Le Tai Ji Quan (Tai Chi Chuan), art martial basé sur la pensée du Tao, connu comme une pratique associant le corps et l’esprit, peut-il être introduit dans les curricula universitaires afin d’apporter l’aide dont ont besoin les étudiants pour gérer leur stress et parvenir au bien-être ? Pour répondre à cette question, nous avons exploité les sources de la théorie du Tai Ji Quan et sa contribution à l’éducation ; étudié les fondements de cette pratique et analysé les avantages et les inconvénients de formations similaires existant en Chine, afin de réfléchir à l’intégration d’un curriculum de Tai Ji Quan dans le système universitaire français. A partir d’une réalité clinique de terrain, des stages de Tai Ji Quan style Chen de 18 heures ont été organisés, sur une durée de huit semaines, en 2012 et en 2013. Une étude pilote quasi expérimentale et une étude qualitative à l’aide d’entretiens semi directifs a été menée. La première de ces études monte des effets bénéfiques du Tai Ji Quan sur la réduction du stress et l’augmentation du bien-être des étudiants. De plus, les scores attribués au stage à la question finale ont montré une forte motivation des étudiants. Les résultats des entretiens, complétés par les témoignages écrits du groupe expérimental de la première recherche, montrent les bienfaits physiologiques et mentaux acquis lors de la formation. Des bénéfices ont été constatés qui se prolongent dans la vie quotidienne des étudiants. Ces données qualitatives ont permis d’identifier les points sur lesquels le curriculum du Tai Ji Quan pouvait satisfaire les besoins des étudiants et d’évaluer son programme : contenu et durée, supports matériels, situation de travail chez soi, désir de persévérer, difficultés rencontrées pendant la pratique du Tai Ji Quan et remédiations, qualification des enseignants, ainsi que les valeurs de ce curriculum apportées aux apprentis, sur le plan éducatif et sociétal. / In a world driven by globalisation and materialism, higher education struggles with preparing students to excel in competition by offering extensive intellectural training, while how to nurture the well-being of students is still underexplored. In France, associted with the decrease of skills in stress management, French students’ well-being has been deteriorated year by year. Tai Ji Quan (Tai Chi Chuan), the martial art that is based on Taoism philosophy and traditional Chinese medicine and kown as a typical body-mind practice, has been proven to be effective in improving physical and mental health. How could Tai Ji Quan be integrated into university curricula to improve students’ well being ? To answer this question, we reviewed the theoretical roots of Tai Ji Quan and its contribution to education, we also examed its essential principles and analyzed the avantages and disadvantages of Tai Ji curriculum compared with other trainings courses in China. In order to explore means to integrate teaching Tai Ji Quan into French university system, we organized an 18-hour Chen style Tai Ji Quan training courses during an eight-week period at the University of Limoges (France) in 2012 and in 2013. We adopted a quasi-experimental pilot study and semi-structured interviews to collect data. Results show a strong motivation of students to engage in this practice, and show that our participants benefit physically and mentally from this training. They also reported that how this practice benefit them greatly in their daily lives. This study allows us to analyze at what extend that the Tai Ji Quan ‘s curriculum can satisfy the need of students ; discuss the design of curriculum programme. They also sheds lights how this curriculum can benefit students, the educational terms and the society overall.

伊斯蘭興起至今已有一千三百餘年，創教之初即傳入中國。「蘇非」(Sufi)一詞早在八世紀後半即已出現，「蘇非思想」(Sufism)不斷的發展，傳入新疆及甘寧青地區，影響極廣。本文乃針對蘇非思想進入新疆後所形成之「依禪派」加以研討，著重在其形成、發展與影響等幾個層面。全文共分六章十四節。在本論之前，先將「新疆」、「回疆」與「回回」等名詞予以界定，並舖陳出新疆之伊斯蘭化。本論部分，首先論述伊斯蘭教蘇非思想之形成及其內涵，繼而探討蘇非如何傳入新疆地區以及傳入後的變化，至依禪派形成，成為新疆伊斯蘭的主流，其涵義、特色及本土化的過程，也將一一探尋，最後則討論依禪對新疆穆斯林社會之影響，以及與中國西北門宦間之關連。以上研究新疆依禪之心得，並整理條列於結論之中。 / It has been about 1300 years since the rise of the Islam, and the religion spread to China soon after its establishment. The term "Sufi" had appeared around the last half of the eighth century, and Sufism spread and brought enormous influence over Hsin-chiang and Kan,Nien,Chin areas. This thesis focuses on the Ishan Section, which was formed when Sufism had arrived Hsin-chiang, and is going to examine its formation, development, influences and other related aspects. There are totally 6 chapters which are composed of 14 sections. Before the main thesis, the terms "Hsin-chiang" 、"Hui-chiang"and"Hui-hui" are defined, the Islamized process in Hsin-chiang is also generally introduced. In th main thesis, the formation and content of Islam Sufism are discussed at first, then the way how Sufi entered Hsin-chang and the changes happened to Sufism are studied later on. The study reaches further into the formation of Ishan, how it became the main stream of the Islam in Hsin-chiang, its overall ideas and localizing process are all examined carefully one by one, In the end, the influences of Ishan had brought to Hsin-chiang Muslim society, as well as the connection with chinese Northwest Men-huan are discussed. In the last chapter, comments and suggestions are given together with the conclusion.

In the past three decades, the Chinese news media has experienced great leaps from a propaganda machine to market-oriented industry. Although the state has managed to strengthen the information control, heterogeneity in journalistic value orientations has constructed different media discourses. This thesis discusses the diversity within different news organizations in China, and the influence of state-media dynamics on the quality and role of journalism. Previous literature in the area of media-power relations fQ us on the general landscape of Chinese media shaped by the three forces: the state, the market and the professionalism while neglecting individual cases which contribute for the complexity of the intertwined mechanisms. Supported by the sociological theory of news production and concepts from international relations, this study uses a micro approach to examine the process of international news making in two newspapers. The arguments in this study are based on in-depth interviews with 25 journalists, participant observation, and textual analyses of news reports on Libya Crisis. This study has three major findings. Firstly, the intricate power relations of social forces within China's social context produces much space, as well as obstacles, for the professional practice of journalism. The liberal newspapers keep challenging the state and pushing the boundary of media autonomy while the party organs still serve for maintaining CCP's legitimacy but package the "old wine" in a new way. Secondly, the old Chinese ideology dominated by official communism has been broken up by the emergence of neo-conservatism, old and new-leftism, liberalism and other intellectual discourses which influence the government's decision-making on domestic and international issues. Accordingly, international news reports in newspapers with various interests are manifestations of the divides. Thirdly, the different value preference of newspapers decides the media behaviors. Some choose to speak for the party and help maintain existing social order, while some others serve for public interests. Although both of them practice self-censorship, the former enjoy commercial benefits from seeking refuge from the authority and the latter promote social development by using tactics in news reports. The discrepancy creates space for diversified discourses that added to the complexity of power structures in Chinese media.

本文探討1940年代地方文學書寫，藉由台灣與朝鮮對照呈現當時地方書寫產生的特殊背景：不同立場對地方書寫的期待、作家1940年代書寫時如何表現。藉上述的角度，試圖呈現殖民地地方書寫的意義。 殖民地文學中，捕捉在地特色、獨有風物的題材向來備受關注。1940年代更受日本帝國面臨發展困境，走向動員戰爭之路策略影響。使得文藝因應總力戰策動各層面投入戰爭，而背負增進帝國認同的任務。「新體制」與「大政翼贊會」的推行與成立，顯示當時精神統制擴大、也反映東亞協同、對抗西方文明的框架，將殖民地作為帝國外緣／前線的策略。地方特色的突顯與應用即受到這些政策與思維籠罩。 此時，殖民地文藝創作環境面對權力集中一元化，不僅創作語言受限、言論出版高壓管制；官方更積極介入文藝團體、舉辦獎項，加強國策宣傳。文藝創作空間、資源侷限下，新體制與大政翼贊會為殖民地文化界帶來發揮的機會。在地方書寫蘊含國民認同基礎、傳統根源等元素，既呼應政策對於國民文化，殖民地文化人亦可爭取活動機會。這一類書寫，最初以地方色、鄉土色展現地方特殊性的書寫為普遍認同，後隨戰爭國策要求提高，強調服膺日本精神、支援戰爭的內容。 殖民地這一波的地方書寫當中，題材、作品氛圍、敘事型態皆與以往略有不同。題材上，應和國策創作增加、探索傳統價值與批判西方、塑造道德模範反省文化的進程。作品氛圍與敘事型態上，揮去不見希望的氛圍，轉為明朗、健康、動人，更以人物或藉由回歸自然、致力生產、甚至參與戰爭找到生命的意義與希望。 本文即選取兩組作家作品為代表。呂赫若、俞鎮午運用風俗習慣、傳統禮節，表現殖民地特殊風貌，並以倫理、全體性角度肯定傳統價值。張文環、金史良以鄉土為基底，在堅毅樸實的生活中獲得力量。他們在地方書寫框架中，迴避國策密切相關的題材，書寫熟悉事物表現地方特殊性，運用風俗習慣、神話傳說、禮儀、信仰等表現殖民地的人文風景，並一改先前啟蒙的批判角度。這些書寫策略具有保存殖民地文化甚而是民族精神的可能，卻也在時空限制下與戰爭動員的政策意識有所呼應。在兩地的同中有異的書寫成果裡，也見證地方書寫的政治策略、多種意涵，在殖民地的空間裡延伸出更多迂迴與曖昧。 / This article tries to analyze local literature in Taiwan and Chosen, Japan’s colonies in 1940’s. First of all, by analyzing the form of mobilization under the Total War System in 1940, it shows the influence on Japan’s military operation and manipulation. On one hand, the authority made use of centralized management on politics; on the other hand, ideas such as Overcoming Modernity and East Asia Alliance Leader were offered to let people acknowledge the war and sacrifice for it. Through these concepts, the authority reached to the notion which based on the native for people to possess. Secondly, after the foundation of Konoe shintaisei(新體制) and Taisei Yokusankai(大政翼贊會), literature was asked to proclaim the war more strategically. At that time, under the limitation of the amount of paper, local literature in colonies was requested to write in Japanese and scrutinized by the government. In addition, the authority even established literature and art organizations and set up literary prizes to advertise the war. In this way, local literature not only answered the policy but also gave the chance of displaying colonial features to those authors. In the beginning, both the authority and most of the writers accepted the method of using local color to exhibit the colony, however, this method was applied to announce the Japanese spirit and support the war little by little. Under this circumstance, colonies changed the way of literary expression. There were more subjects which conformed the national policy, explored the value of tradition, and criticized the Western to reflect the advancement of culture and then create moral standards. It was the atmosphere of the literature that turned to be bright and cheerful. Moreover, narrative patterns were performed on the characters, such as returning to nature, devoting to production, finding meanings and hopes by participating in the war. This article represents local literature in colonies in 1940 by taking examples of two groups of writers. One of the groups ,which is represented by Lü He-ruo (呂赫若) and You Jin-Oh (유진오), utilized traditional customs and manners as distinguishing features in colony. Furthermore, from the viewpoint of ethic and totalitarianism, they tried to approve the value of tradition. Yet, on the other hand, Chang wen-Huan(張文環) and Kim Saryan(김사량) gained power from difficulty and arduousness in life through the background of rural places. Both of them avoided responding to the national policy in this kind of writing pattern. As previously stated, these writers portrayed what they were familiar with to show the feature in local places. Ranging from customs, practices, folklore, manners to religions were what the writers employed to illustrate the cultural characteristics in colonies. Besides, the viewpoint changed from the criticism of enlightenment. These kinds of writing devices with the hope of preserving local culture and even national integrity. However, it was the restriction on politics and the times made literary works echo with the authority’s ideology at the same time. In the view of Compare Taiwan with Chosen, difference in literary works were testified to show the various meanings from colonial strategies in politics and writers characters in the meantime.