在香港，若逝世者生前沒有宗教信仰或指定的喪葬儀式，家人通常都會為他舉行道教葬禮。黎志添教授認為道教葬儀在香港已經習俗化。事實上，在一般情況下，進行道教葬儀根本不能反映死者生前信奉的宗教信仰。為何道教葬儀在香港會成為大部份香港人的習俗？我認為，道教葬儀音樂已成為香港人不言而喻的一種身份。 / 港人一般不會關心葬儀，就算舉辦也不會深究儀式內容。但他們卻認為儀式中的音樂代表了他們的身份。在實地考察中，我發現道教葬儀音樂包含了不少廣東音樂的元素，曲牌《一錠金》就是其中的例子；事實上，採用道教儀式是香港人認同本土中國人身份的表現。 / 在實地考察中，我發現研究道教殯儀音樂可有多個視角，其音樂及宗教元素更蘊含多層意義。本文以樂師的活動為切入點，以政治身份角力的角度，研究香港道教殯儀音樂。 / In Hong Kong, a Taoist funeral is usually held for a deceased person by his or her family if the deceased did not have any religious belief or preference. In most cases, a Taoist funeral is a mere convention rather than a reflection of choice or religious affiliation of the deceased. To explore the reason of this ritual popularized in this particular region, I would like to suggest that the music played in a Taoist funeral is part of Hong Kong people’s identities. / Most Hong Kong people, in fact, would avoid the idea of death, not to mention death rituals. When they do, they usually have little knowledge of the Taoist ritual. Most, however, consider the music to be an essential part of the ritual, which reflects to a great extent, their identity. They do, however, consider that the music played represent their identity. / During the fieldwork for this thesis, I identified a number of traditional Cantonese music pieces in the ritual. For example, the Cantonese tune “Yi-ding jin“一錠金has been playing a significant role. Ordinary Chinese people, as a matter of fact, accept that the music in Taoist funeral rituals represent their identity. / I have come to understand that there are many layers in a Taoist funeral. The musicians, the ritual, and the Taoist philosophy are part and parcel of the funeral other than the music. Through extensive fieldwork and interviews, I attempt to draw a clear picture of Taoist funeral music activities in the Hong Kong community and explore the entwined relationship between politics and identity dynamics within Hong Kong Taoist funeral music. For a long time, perhaps even today, the identity of the Hong Kong people has remained a controversial issue, given that Hong Kong was a British colony before the return of its sovereignty to China. My research, however, shows that the Hong Kong people are keen to adopt a death ritual that demonstrates their Chinese identity. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Chan, Chi Chun. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 101-108). / Abstracts also in Chinese. / Acknowledgements --- p.v / Table of Contents --- p.ix / List of Figures --- p.x / Romanization and Translation --- p.xi / A Note on Photography --- p.xii / Chapter Chapter 1 --- : Introduction / Introduction and Background --- p.1 / Literature Review --- p.5 / Methodology and Approaches --- p.8 / Organization of the thesis --- p.13 / Chapter Chapter 2 --- : Funeral Music in Hong Kong / An Introduction to Funeral Parlours in Hong Kong --- p.15 / The Quanzhen School and the Zhengyi School in Hong Kong Funeral Parlours --- p.26 / Funeral Music in Hong Kong Society --- p.30 / Chapter Chapter 3 --- : Musical Practice of the Zhengyi School / Introduction --- p.38 / Musical Instruments in the Zhengyi school --- p.38 / Transmission --- p.49 / Changes? The Debate Between the Local Jiaoshi and the Non-local Jiaosh --- p.51 / Chapter Chapter 4 --- : Identity beyond the “Dead“ and the Hybridity of the Ritual / Introduction --- p.67 / Influence of Commercialization --- p.67 / Hybridity of Different Elements in Funeral Rituals --- p.75 / Chinese Identity of the Relatives and the Diseased --- p.78 / Chapter Chapter 5 --- : Conclusions --- p.83 / Appendices --- p.92 / Appendices A --- p.92 / Appendices B --- p.98 / Appendices C --- p.99 / Appendices D --- p.100 / References --- p.101

劉紅. / 論文(博士) -- 香港中文大學硏究院音樂學部, 1996. / 參考文献 : leaves 248-251. / Liu Hong. / 前言 / 簡 述 / Chapter 第一節 --- 本選題之背景 --- p.1 / Chapter 第二節 --- 與本選題有關研究之簡略評述 --- p.1 / Chapter 一、 --- 道教音樂研究之概况 --- p.1 / Chapter 二、 --- 與本選題有關研究之評述 --- p.2 / Chapter 第三節 --- 本選題之意義 --- p.3 / Chapter 第四節 --- 本選題之研究方法上的考慮 --- p.4 / Chapter 一、 --- 田野工作 --- p.4 / Chapter 二、 --- 本人經歷 --- p.5 / Chapter 三、 --- 研究的角度和方法 --- p.5 / Chapter 第一章 --- 概述 --- p.8 / Chapter 第一節 --- 蘇州道教概况 --- p.8 / Chapter 第二節 --- 蘇州道教音樂述略 --- p.13 / Chapter 一、 --- 蘇州道樂的歷史 --- p.13 / Chapter 二、 --- 蘇州道樂的特點 --- p.19 / Chapter 第二章 --- 蘇州道教科儀 --- p.25 / Chapter 第一節 --- 正一道科儀簡述 --- p.25 / Chapter 第二節 --- 蘇州道教科儀之沿革及現狀 --- p.27 / Chapter 第三章 --- 「天功」科儀及其音樂 --- p.32 / Chapter 第一節 --- 「天功」科儀的版本 --- p.32 / Chapter 第二節 --- 「天功」科儀簡介 --- p.34 / Chapter 第三節 --- 「天功」科儀的結構 --- p.40 / Chapter 一、 --- 儀式空間結構 --- p.41 / Chapter 二、 --- 儀式參與人員結構 --- p.44 / Chapter 第四節 --- 「天功」科儀及其音樂之程序 --- p.46 / Chapter 第五節 --- 「天功」科儀的即興性因素 --- p.144 / Chapter 第六節 --- 「天功」科儀音樂之類别劃分 --- p.147 / Chapter 一、 --- 音樂形式分類 --- p.148 / Chapter 二、 --- 音樂功能分類 --- p.150 / Chapter 第七節 --- 「天功」科儀音樂之表現形式 --- p.151 / Chapter 一、 --- 經韵唱誦形式 --- p.151 / Chapter 二、 --- 樂器及法器種類 --- p.152 / Chapter 三、 --- 樂器與法器的組合及運用形式 --- p.153 / Chapter 第四章 --- 「天功」科儀音樂之形態分析 --- p.162 / Chapter 第一節 --- 關于記譜的¨®Ơ明 --- p.162 / Chapter 第二節 --- 「天功」科儀音樂諸要素描述 --- p.163 / Chapter 一、 --- 調ˇ±ة調式與調性 --- p.163 / Chapter 二、 --- 音階音列與音域 --- p.166 / Chapter 三、 --- 節拍與速度 --- p.167 / Chapter 第三節 --- 旋律形態 --- p.170 / Chapter 一、 --- 典型旋律型 --- p.170 / Chapter 二、 --- 典型旋律型變體 --- p.176 / Chapter 三、 --- 旋律發展手法 --- p.179 / Chapter 第四節 --- 節奏形態 --- p.182 / Chapter 一、 --- 宏觀節奏形態 --- p.182 / Chapter 二、 --- 微觀節奏形態 --- p.184 / Chapter 三、 --- 節奏與功能 --- p.184 / Chapter 第五節 --- 結構形態 --- p.185 / Chapter 一、 --- 整體結構 --- p.185 / Chapter 二、 --- 韵體結構 --- p.185 / Chapter 三、 --- 句式結構 --- p.186 / Chapter 四、 --- 腔詞結構 --- p.188 / Chapter 五、 --- 固定尾句結構 --- p.193 / Chapter 第五章 --- 蘇州道教科儀音樂與地方民間音樂之比較 --- p.196 / Chapter 第一節 --- 蘇州道樂與蘇州民間俗樂之關系 --- p.196 / Chapter 一、 --- 與蘇州民歌的關系 --- p.196 / Chapter 二、 --- 與蘇州彈詞的關系 --- p.199 / Chapter 三、 --- 與蘇南吹打的關系 --- p.203 / Chapter 四、 --- 與昆曲的關系 --- p.210 / Chapter 第二節 --- 蘇州道樂舆蘇州民間俗樂之關系的 社會文化背景 --- p.214 / Chapter 一、 --- 地理環境因素 --- p.214 / Chapter 二、 --- 民俗習慣因素 --- p.218 / Chapter 第六章 --- 蘇州道教科儀音樂之文化環境分析 --- p.223 / Chapter 第一節 --- 音樂概念與音樂價值觀念 --- p.223 / Chapter 一、 --- 音樂的概念 --- p.223 / Chapter 二、 --- 音樂的價值觀念 --- p.226 / Chapter 第二節 --- 音樂的宇宙意識 --- p.229 / Chapter 一、 --- 道教生命觀念中的宇宙意識 --- p.229 / Chapter 二、 --- 道教儀式環境中的宇宙意識 --- p.229 / Chapter 三、 --- 蘇州道樂中的宇宙意識 --- p.232 / Chapter 第三節 --- 儀式行為人的訓練和經歷與音樂風格 形成之關系 --- p.235 / Chapter 第四節 --- 宮觀管理制度與音樂風格形成之關系 --- p.239 / 餘論蘇州道教音樂之發展問題 ´ؤ´ؤ傳統與現實的挑戰 --- p.244 / 總 結 --- p.247 / 參考書目 --- p.248

羅明輝 = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo. / 論文(博士)--香港中文大學, 1998. / 參考文獻 (p. 272-275). / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / 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 Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Luo Minghui = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1998. / Can kao wen xian (p. 272-275). / Zhong Ying wen zhai yao.

楊曉勛. / 本論文於1997年9月呈交. / 論文(博士)--香港中文大學音樂學部, 1998. / 參考文獻: p. 109-113. / 中英文摘要. / Ben lun wen yu 1997 nian 9 yue cheng jiao. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Yang Xiaoxun. / Lun wen (Bo shi)--Xianggang Zhong wen da xue yin yue xue bu, 1998. / Can kao wen xian: p. 109-113. / Zhong Ying wen zhai yao.

This paper presents an overview of the concepts and strategies in the original composition, The Harbour of Incense, a cycle of three movements for different groups of instruments. Each movement addresses an aspect of the musical cultures of Hong Kong. The first movement Taan Go for Harp Solo explores the sound world of the folk genre saltwater song; the second movement Jat1 Wun2 Sai3 Ngau4 Naam5 Min6 for Flute and Piano highlights the musicality of Cantonese language; the third movement Daa Zaai for Oboe, Clarinet in B-flat, Bassoon, and Percussion, is inspired by the keyi music used in the Taoist funeral. The paper discusses how to bring together Southeast Asian aesthetics and contemporary Western compositional techniques, as well as how to communicate this unique cultural experience to performers and audiences from other backgrounds. It provides the transcriptions of two saltwater songs and an excerpt of keyi music, and illustrate how they inform the structures, textures, and melodic gestures of the composition. The nine tones of Cantonese language are also explored for generating melodic materials, metric plans, and articulation writing.