The beloved songs of Egyptian singer Umm Kulthum exist today not only in collective memory, but as a vital part of the soundscape of contemporary Egyptian life and social discourse. The lyrics of Umm Kulthum's songs represent some of the best-known poetry of the Arab world, written in a range of styles by Egyptian and non-Egyptian poets. In this thesis I examine the intertwined nature of poetry and song through study of the [sung poems] of Umm Kulthum's musical films. Because sung poetry is often inseparable from its sounded performance, I draw on methodologies from musicology, linguistics, and poetics to explore the aesthetics of the [sung poems] through interactions of form, register, music, and meaning. The detailed study of these intersecting features contributes new insight into the role of performance in shaping language register and meaning. / text

published_or_final_version / Chinese / Master / Master of Philosophy

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This dissertation examines the powerful vortex of John Sung's revivals in China and Southeast Asia, which directly influenced ten percent of all Chinese Protestants by the end of the 1930s. It begins in 1926 with his decision to pursue theological education in the United States, and ends with his physical collapse in 1940. But the work is not focused on biographical details; it is primarily concerned with how Sung's ministry evolved. Contrary to the numerous biographies on Sung that circulate in multiple languages, he did not return to China as a newly born-again believer enthusiastic to call the nation to repentance. Instead, this work demonstrates that Sung first floundered in China, spending several years piecing together his conversion narrative, and he adopted the revivalism that made him famous only after joining the Shanghai Bethel Mission in 1931. Once those pieces fit together, however, Sung became the preeminent Chinese evangelist of the twentieth century. The dissertation uses archival material and unrestricted access to Sung's own diaries not only to reconstruct the transformations within Sung's ministry, but also to make new dimensions of his work accessible. Particular attention is given to class, women, and divine healing. Sung's revivals appealed to the xiaoshimin, or China's petty urbanites, who sought a modern spirituality that befit their urban lives, yet wanted a religious system that addressed their traditional concerns. Women appeared at Sung's revivals in disproportionate numbers, because in China and Southeast Asia revivalism and modernity fueled one another, and women could use that combustible mix to cast new places for themselves in local societies--even if it meant challenging Sung's own perception of women. Sung's practice of healing, derived from the holiness movement, temporarily challenged China's medical pluralism, before eventually becoming part of it. Analysis of Sung's ministry suggests that revivalism was a powerful tool for personal and social revitalization. Through it, Sung not only rebuilt his own life and ministry, but he also used revivalism to recreate a distinctively Chinese spirituality, though now Christianized and expressed in ways appropriate to China and Southeast Asia's modernizing cities.

Thesis (D. Th.)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: This study deals with Christian revival and specifically Christian revival in the Presbyterian Church of Thailand. Above all, it is an in-depth ecclesiological analysis and evaluation of the Thai revival through John Sung’s campaigns of 1938-1939. This is a first attempt to examine this revival from a holistic point of view. Between 1900 and 1941, missionary work in Thailand was carried on almost exclusively by missionaries of the American Presbyterian Mission (APM), and the revival was confined to the Church of Christ in Thailand (CCT) with which the missionaries were involved. The APM missionaries’ theology of revival can be understood by surveying the theological controversy over revival within the American Presbyterian Churches. There is a remarkable resemblance between the problems of the Old-New Side split of 1741 in American Presbyterianism and the Thai revival of 1938-1939. The same problems, of ministerial qualifications, differing understandings of the nature of true revival, and the essence of faith, reoccurred two hundred years later in Thailand. The historical, socio-cultural, religious, and political situation in Thailand played an important role in the reception of the gospel among the Thai, as well as in the results of John Sung’s campaigns. This is why the fruit of his ministry was meagre compared to the results of his work in other Southeast Asian countries, even though the campaigns resulted in the greatest revival movement Thailand had yet experienced. John Sung (1901-1944), the greatest evangelist China has ever known, was conservative in his theology. His theology of revival was coincident with Old School American Presbyterianism, but some aspects of his evangelistic methods were identical with those of the New School. Despite his errors, God used him mightily for the Thai church. Forerunners of the revival movement prepared the ground for John Sung’s Thai campaigns. Even though his itinerant ministry was conducted for only six weeks in 1938 and two months in 1939, there was a genuine spiritual revival, as is reflected in general church history, following the phenomena of conviction of sin and repentance, with restored worship and faith in God’s Word, and eagerness for evangelism. The revival had positive and negative results. Nevertheless, the Thai church was prepared for the test of the nationalistic Buddhist movement of 1940-1941 and the people were equipped for the hardships of the Second World War. By using the WestminsterConfession of Faith as a criterion for an ecclesiological evaluation of the campaigns, it is shown that John Sung did not instigate division within the church, even though his followers tried to set themselves apart. But his criticism of the missionaries and Thai church leaders disrupted the work of the officers of the church. When the Thai supporters of the campaigns, out of their hunger for God’s Word, asked for a Bible College to be established, the leaders of the APM, due to their own limitations, rejected the suggestion. In the end the APM and the CCT lost a golden opportunity for church growth. The most important reason was that neither could work in close cooperation with the other. The central issue now is whether the Thai church can learn from the lessons of the past. / AFRIKAANSE OPSOMMING: Hierdie studie handel oor Christelike herlewing en spesifiek Christelike herlewing in die Presbiteriaanse Kerk van Thailand. Bowenal is dit 'n grondige ekklesiologiese analise en evaluering van die herlewing wat in Thailand deur John Sung se veldtogte in 1938 en 1939 teweeggebring is. Dit is 'n eerste poging om die herlewing vanuit 'n holistiese oogpunt te bestudeer. Tussen 1900 en 1941 is sendingwerk in Thailand feitlik uitsluitlik deur sendelinge van die Amerikaanse Presbiteriaanse Sending (APS) onderneem, en die herlewing was beperk tot die Kerk van Christus in Thailand (KCT) waarin hierdie sendelinge werksaam was. Die APS-sendelinge se herlewingsteologie is begrypbaar wanneer ons die teologiese twispunte oor herlewing binne die Amerikaanse Presbiteriaanse Kerke bestudeer. Daar is merkwaardige ooreenstemming tussen die skeuring van 1741 tussen die Ou en Nuwe Bedeling in Amerikaanse Presbiterianisme en die herlewing van 1938-1939 in Thailand. Dieselfde probleme, te wete die kwalifikasies van bedienaars, verskille in die verstaan van die aard van ware herlewing en die wese van geloof, het twee honderd jaar later ook in Thailand opgeduik. Die historiese, sosio-kulturele en politieke situasie in Thailand het 'n belangrike rol gespeel in die ontvanklikheid vir die evangelie onder die Thai, sowel as in die resultate van John Sung se veldtogte. Dit is hoekom die vrug van sy bediening skamel was in vergelyking met die resultate van sy werk in ander Suidoos-Asiatiese lande, alhoewel die veldtogte wel gelei het tot die grootste herlewingsbeweging wat Thailand ooit beleef het. John Sung (1901-1944), die grootste evangelis wat China ooit geken het, het 'n konserwatiewe teologie beoefen. Sy herlewingsteologie het saamgeval met die Ou Skool van Amerikaanse Presbiterianisme, maar sommige aspekte van sy evangelisasiemetodes was identies aan dié van die Nuwe Skool. Ten spyte van sy foute, het God hom kragtig gebruik in diens van die kerk in Thailand. Voorlopers van die herlewingsbeweging het die land vir John Sung se veldtogte in Thailand voorberei. Alhoewel sy rondreisende bediening slegs oor ses weke in 1938 en twee maande in 1939 gestrek het, was daar 'n ware geestelike herlewing soortgelyk aan wat in die algemene kerkgeskiedenis weerspieël word, wat gevolg het op 'n oortuiging van sonde en inkeer, met hernude aanbidding en geloof in die Woord van God en evangelisasie-ywer. Die herlewing het positiewe sowel as negatiewe gevolge gehad. Dit het nogtans die kerk in Thailand voorberei vir die toets van die nasionalistiese Boeddhistiese beweging van 1940-1941 en het mense toegerusvir die swaarkry van die Tweede Wêreldoorlog. Aan die hand van die Geloofsbelydenis van Westminster as 'n kriterium vir die ekklesiologiese evaluering van John Sung se veldtogte, word getoon dat hy nie verdeeldheid in die kerk aangespoor het nie, alhoewel sy volgelinge probeer het om hulself af te sonder. Sy kritiek op die sendelinge en kerkleiers in die kerk het egter die werk van die kerkbeamptes ontwrig. Toe die Thailandse ondersteuners van die veldtogte uit hul honger na die Woord van God die oprigting van 'n Bybelkollege versoek het, het die leiers van die APS die voorstel vanweë hul eie tekortkominge van die hand gewys. So het die APS en die KCT 'n gulde geleentheid vir kerkgroei verloor. Die vernaamste rede hiervoor was die onvermoë van beide om met mekaar saam te werk. Tans is die sentrale vraagstuk of die kerk in Thailand uit die lesse van die verlede kan leer.

本文以宋代福建地區的久喪不葬行為作為探討主題，剖析宋人葬期延遲的行為在文化中所代表的意義。福建地區喪期延遲的原因很多，首先，福建士大夫之家認為盛大儀式可展現其孝心，且認為舉辦道場法會可超渡死者，因此此地喜好大辦喪事。但貧士或貧宦之家無法負擔喪事經濟，便延遲下葬。第二，宋代風水理論日益複雜，擇地除講究「龍、穴、砂、水」、「五音利姓」等原則之外，還需挑選墓穴方向、適合時日。此時風水師的角色十分重要，但是因為福建地區風水師彼此之間的相互競爭，互指他人為非，而喪家過於重視風水，導致無法選擇葬地，拖延時日。 　　喪葬習俗的轉變反映因福建科舉考試競爭激烈，社會結構產生變化，社會階級變動比以前頻繁，喪家為了展示其地位及表現其孝心，將喪葬等級提升，改以盛大儀式表達孝心，不再採用古禮。此外，社會壓力的競爭使宋人尋求其他方式嘗試改變自身際遇，比如風水。 　　面對這樣的情形，部分士大夫仍希望使用古禮，以維繫道德，避免誇耀之風，但大眾仍採用佛道儀式，要準時下葬仍有困難。政府則以勸導及社會救濟的手段來防治此行為的擴大，但成效不彰。久喪不葬之風無法根絕，主要和社會階級的轉變及風俗因素有關。我們透過久喪不葬，當可進一步理解宋代士大夫的道德價值及文化面貌。 關鍵詞：久喪不葬、浮葬、暫厝、風水、擇地、宋代喪葬習俗 / 無

The thesis focuses on the object-describing lyrics written by Chou Chin-Chen and investigates the selection of ideas, analysis of images, and artistic characteristics. This thesis is divided into six chapters. Chapter 1 is divided into two sections. The first section introduces the research motivation, the research methods, and literature review. The second section studies the origin of object-describing lyrics to describe the relationship of objects and literature and to define the concept of object-describing lyrics. Chapter 2 indicates the formation background of Chou Chin-Chen¡¦s lyrics. The first section discusses the historical origin and litery development of object-describing lyrics in terms of different dynasties: Early Chin dynasty, The Han dynasty, and Wei-Jin Dynasty. In addition, the section further investigates the civil object-describing lyrics in Dunhuang and intellectuals¡¦ object-describing lyrics in early North Song Dynasty. The second section discusses the factors of writing with the respect of the social and cultural background and makes the list of Chou Chin-Chen¡¦s lyrics in order to compare the background influences and literature characteristics. Chapter 3 analyzes the content of Chou Chin-Chen¡¦s lyrics based on the definition made in the previous sections. The chapter discusses 32 lyrics to analyze the selection of ideas with six categories: season, plants, nature, appearance and time. There are two seasonal lyrics (lantern and Chongjiu festivals), ten plant lyrics (plum flowers, willows, pear, lotus, sweet-scented osmanthus, and apricot), seven nature lyrics (snow, moon, and spring rain). The discussion focuses on the image analysis including prototypes and trends and further investigates the historical backgrounds, content structures, writing skills and historical evaluations. Chapter 4 studies and compares Chou Chin-Chen¡¦s object-describing lyrics in terms of the artistic characteristics, rhetoric skills, language styles, and content structures. Chapter 5 describes the comments and influences of Chou Chin-Chen¡¦s object-describing lyrics. Chapter 6 concludes the achievement of Chou Chin-Chen¡¦s object-describing lyrics.

Folk arts are dynamic cultural assets conveying messages of people's life styles as well as recording their daily activities. With the passing of times, they murmur the stories of common people's lives with cultural connotation. Undeniably, folk arts are precious treasures for a nation. Therefore, we'll dig out the treasures and promote them. On the other hand, with the mission of exalting folk culture, fork art groups should function as conservatories to preserve the local culture. Actually, for the purpose of showing the value of its survival in the history, an outstanding folk art group would retrospect and inspect itself continuously, improving the quality at every stage as it grows up with times. The authorities and people are expected to give their hands to such excellent folk art groups and encourage them to run persistently. For ages, how to preserve, convey and exalt the folk arts through cultural policy making and executing are great challenge for the authorities. In recent years, in response to the sense of ¡§glocalization¡¨, the authorities manage to unite the features of local industries with the international or district festival celebration activities held in very place to evoke the community awareness, develop sightseeing industry, promote the economic prosperity, build up good reputation as well as increase the opportunities for international cultural exchange. Among the folk arts in Taiwan, the performance of ¡§Sung-Chiang Martial Art¡¨ is highly praised. Converging special features of physical education, military art, religion and art, ¡§Sung-Chiang Martial Art¡¨ catches all the audience's eyes and becomes the spotlight on the stage. In recent years, the launching of Sung-Chiang Martial Art Clubs among schools at all levels has brought forth the development of this folk art. Speaking of ¡§Sung-Chiang Martial Art¡¨, it originated from the Mainland China. Unfortunately, during the ¡§Cultural Revolution¡¨ period, the weapons used by ¡§Sung-Chiang Martial Art¡¨ had been banned and the groups were forced to dismiss. From then on, Taiwan has become the only place where the whole ¡§Sung-Chiang Martial Art¡¨ skills were preserved intact. In the past, ¡§Sung-Chiang Martial Art Groups¡¨ guarded against the invading enemies; however, as time goes by, it turns into an important religious activity in the country, acting as an escort of gods on religious festivals as well as a celebrating performance to amuse people. For this reason, the portion of performing art is always associated with the religion and hasn't been emphasized. Instead of training at regular time, the Sung-Chiang Martial Art performers just follow the tradition to practice intensively before a religious celebration. When the activity is over, the performers would go back to their regular lives and there¡¦s nothing changed. Generally speaking, this way of preserving folk art won't be encouraged, letting go of nurturing high-standard performers. It would even be harmful to the development of ¡§Sung-Chiang Martial Art¡¨. Fortunately, there are still some enthusiastic people doing their best to keep ¡§Sung-Chiang Martial Art¡¨ sustainable as the folk art declines with times. The members of ¡§Sung-Chiang Martial Art Group of Shun-Hsien Temple¡¨ are among them. The founder of this group noticed the problems of traditional Sung-Chiang Martial Art performance, which was just held with the need of celebrating activities. When the activities were over, the folk art groups were dismissed again. Therefore, the founder of ¡§Sung-Chiang Martial Art Group of Shun-Hsien Temple¡¨ built up a team with cultural mission and tried to improve the disadvantages of traditional ¡§Sung-Chiang Martial Art Groups¡¨. This team executes their training weekly. Furthermore, this folk art group welcomes visitors to watch their training all year around. In this research, the folk art group ¡§Sung-Chiang Martial Art Group of Shun-Hsien Temple¡¨ is served as the target for case studying, in which we explore into the internal managerial condition of this group and test the possibility of its persistent management. At last, the strategic managerial model is offered as a reference to improve its operational condition. As for the synthetic indicators for persistent managerial appraisals, they can also be applied to other nonprofit performing groups, served as an assistant tool to improve their internal managerial conditions.

本文嘗試以 Bug Push 模型解釋英國工業革命成功之原因，首先分析英國工業革命前的歷史背景，再說明英國產生工業革命的條件因素，同時敘述工業革命對英國帶來的正面與負面影響，進而闡述中國可以產生工業革命的有利條件與阻礙條件。 由於宋代是中國歷史上最有可能發生工業化的朝代，本文嘗試剖析宋朝的政治經濟社會背景情況，解析宋朝不能工業化的原因，進而論述在現代的經濟體系下，一個國家可以產生工業化的條件。

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2006. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 172-175).