Literatura científica selecionada sobre o tema "廣島"

<p>1990年3月6日野百合學生運動（簡稱學運）促成廢除「動員戡亂時期臨時條款」、結束萬年不改選的「國民大會」運作，堪稱臺灣自由民主的重要推手。學運的成功除了仰賴學生的團結與自律，廣場上唱的歌曲也至關重要，諸如常見的抗議歌曲〈美麗島〉，乃至黑名單工作室特地為野百合學運所創作的〈我們不再等〉、〈感謝老賊〉，抗議歌曲代表學生渴求自由民主的心聲，同時藉由傳唱強化學運訴求的影響力。本篇論文欲以葛蘭西（AntonioGramsci,1891-1937）文化霸權中「陣地戰」之視角出發，藉由分析野百合學運中傳唱的抗議歌曲，觀察學生對抗文化霸權時，如何以歌曲號召反抗的意識形態，以及被統治階級（學生）如何藉著形塑自己的文化霸權（學運歌曲）以對抗統治階級的文化霸權。</p> <p> </p>

<p>京族分布於廣西東興市江平鎮，是中國的少數民族之一，其民族語言「京語」是越南語的一種方言。承受著來自漢語普通話、漢語白話方言以及通用越南語的巨大壓力，京語正處於消亡的邊緣。保護及傳承該民族語言的需求變得極為迫切，一群老一輩的京族知識份子選擇了以喃字作為傳承京語的手段。本文以2015年兩次在京族三島進行的社會語言學田野調查的考察成果為基礎，初步探索京族人之所以選擇傳承喃字作為傳承語言方式的原因，及喃字傳承方式。相比之下，漢字系統的「喃字」無法如現代越南語(或稱「國語字」)一般，能呈現京語的語音面貌，在記錄和傳承京語語言方面上並無優勢。本文認為，選擇「喃字」作為京語傳承載體是出於民族生命的考慮，強調「喃字」是和漢字一脈、京族和漢族是部分與整體的關係。</p> <p> </p><p>Jing people inhabit Jiangping town of Dongxing city district in Guangxi and constitute a national minority in China. Their language – the so-called Jing language -- is a dialect of the Vietnamese. Now the Jing language faces extinction because of the pressure from standard Mandarin, spoken dialects of Chinese, and standard Vietnamese. In order to protect and promulgate the Jing language, a group of local old intellectuals have decided to use Nôm characters as a tool of transmission of the Jing language. The present article, based on materials collected during two fieldwork trips to the “three islands area of the Jing nationality” in 2015, for the first time discusses the reasons why the Nôm characters have been chosen as the tool of language transmission as well as the ways of transmission of the Nôm characters themselves. In comparative perspective, the Nôm characters belonging to the Chinese characters system, unlike Romanization of modern Vietnamese (the so-called quốc ngữ) cannot represent the exact pronunciation of the Jing language, and therefore cannot offer advantage in the task of transmission of this language. The author argues that the choice of the Nôm characters as the tool of the Jing language transmission is caused by considerations of the survival of this ethnicity; it emphasizes original connections between Nôm and Chinese characters, as well as the status of the Jing as a part of the big Han nation. </p> <p> </p>

<p>以高雄市政府建築物立體綠化及綠屋頂補助計畫為評估對象，依據政策評估指標六面向:效能性、效率性、充分性、公平性、回應性、適當性為架構，深度訪談利害關係人，包含政策執行者、專業顧問、環保團體之政策監督者，以及使用者與受補助者。研究目的為評估政策實施品質，同時檢討政策推動的阻礙因素。研究結果顯示綠屋頂隔熱降溫效益獲得一致肯定，但減緩都市熱島效應之政策目標必須擴增綠化面積與提升植栽養護品質，長期持續實施之後才能正確評估效能。目前申請補助不踴躍，因為經濟誘因不足、宣導層面不廣。阻礙因素在於初期設置成本、後續維護費用負擔，以及人力不足。建議設計規劃階段提供專業技術輔導，包含水資源管理、防水層評估、生態美學教育，以及綠屋頂搭配光電板配置，結合開源節流策略，使綠屋頂能永續經營，有助於達成政策預期目標。</p> <p> </p><p>The present study aimed at conducting performance evaluation and making recommendations on the green roof subsidy policy that the Kaohsiung City Government promotes for existing buildings improvement. Analytical framework is based on the six aspects of policy evaluation indicators: effectiveness, efficiency, adequacy, equity, responsiveness, appropriateness. Stakeholder in-depth interviews on site were used to gather opinions and perceptions from policy implementers, consultant, policy supervisors of environmental protection association, as well as users and recipients. The purpose was to evaluate the quality of policy implementation and to review the impediments to policy promotion. The research results show that the effectiveness of green roof insulation and cooling has been unanimously affirmed. However, the policy goal of mitigating the urban heat island effect requires more greening and better quality of planting and maintenance which have to be implemented continuously for a long term in order to evaluate its effectiveness correctly. At the current stage, the challenges for the promotion of the green roof subsidy policy are passive applicants, insufficient incentives, and the narrow promotion of target users. The barriers of implementing green roofs for existing buildings are substantial upfront cost, maintenance costs and staff shortage. It is suggested that professional technical consultants should involve in the design planning, such as water resources management, the waterproof layer assessment, ecological aesthetics education, and the configuration of green roofs with photovoltaic panels. These integrated strategies of broadening income sources and economizing expenditure help to manage green roofs sustainably and to achieve the policy desired goals.</p> <p> </p>

<p>當今全球暖化，城市面臨氣候變遷及二氧化碳排放量遽增，進而產生更明顯的都市熱島效應，所以現在更需加強城市整體耗能之未來減緩及調適策略訂定。本研究對臺中市及臺南市兩個城市都會區，進行碳收支項目的剖析與研究，並完整呈現出影響臺灣本土都會區總耗能量之特性。臺中市都會區採以單一案例街廓為基本單元，首重詳解建築碳排放量及交通碳排放量等項目，臺南市都會區以都市網格解析。本研究除量化都會區整體碳收支，更兼具涵蓋都市小尺度及大尺度範圍，並建立本土城市各項二氧化碳排放量多項式簡算法。兩個都會區中，針對各行政區的人口密度及整體耗能的關聯分析顯示，當一個行政區的人口密度愈高時，單位土地面積的碳排放量愈少，此趨勢特徵與都市基礎設施及其分擔之服務單位人口數有關。另本研究剖析都市各項影響因子及整合城市宜居環境評估指標後，首先提出建築運輸指標及地價財經指標，含括建築、交通、地價及收入等發展相關指標，得到臺中市都會區總碳排放量與建築運輸指標及地價財經指標，皆為正相關性，並與臺南市都會區因郊區使用分區的使用特性相比，產生兩者都會區明顯差異性。本研究同時建構出完整的關鍵城市耗能評估指標及策略模式，續以應用及推廣於辦理都市計畫定期通盤檢討。</p> <p> </p><p>Due to global warming, cities face climate change and increasing carbon dioxide emissions, making the urban heat island effect more pronounced. It is therefore necessary to strengthen mitigation and adjustment strategies for the city’s overall energy consumption in the future. This research analyzes and compares two metropolitan areas’ carbon budget projects in Taichung and Tainan, and comprehensively presents the characteristics that affect Taiwan’s metropolitan areas’ total energy consumption. The Taichung metropolitan area uses a single-case block profile as the basic unit and focuses on detailed building carbon emissions and transportation carbon emissions. In terms of the Tainan metropolitan area, the analysis is based on the urban grid. In addition to quantifying the metropolitan area’s overall carbon budget, this study also covers both small-scale and large-scale urban areas and establishes a simplified model for various carbon dioxide emissions in local cities. The overall energy consumption of the two metropolitan areas shows that an area with higher population density will induce less carbon emissions, which may due to the relationship between urban infrastructure and its quantity of service populations. Based on our analysis using the city’s livable environment’s assessment indicators, the evaluation results of building-transport indicators and real estate pricing indicators we developed an index which includes building, transport, land price, and income factors. The overall carbon emissions of the Taichung metropolitan area are positively correlated with building-transport indicators and real estate pricing indicators. Compared with the Tainan metropolitan area’s usage characteristics, due to suburban use, there are apparent differences between the two metropolitan areas. This research helped develop a complete urban energy consumption indicator and future strategy model, which can be promoted through regulations for the periodical review of urban planning. </p> <p> </p>

「巖」（或寫作「岩」），又稱為「巖仔」，是臺灣常見的寺廟類型，為與「山」的概念有關的宗教建築，最早是作為一種地理景觀或名勝被記錄，後來引申為某種祭祀空間的名稱。清領時期，隨著中國福建、廣東地區的移民來到臺灣，「巖」的寺廟名稱也被帶入，統合了「佛教信仰」與「民間信仰」兩種宗教屬性，並作為地方社會的連結點，成為地方民眾團結的「聯庄廟」與信仰中心。本文探討受到國家權力介入下的「巖」建築，其過程可分為兩個階段，第一階段為日治時期的舊慣調查，隨著西來庵事件的爆發，日本政府也開始進行全島性的慣習與宗教寺廟調查，部分「巖」為求自保，因而被歸入日本臨濟宗妙心寺派之下，和日本佛教產生連結，有些則登記為佛教，並產生管理人一職，戰時則成為皇道佛教的宣揚場所。第二階段為二次世界大戰後的中國佛教會，透過大仙巖戰後第一次的三壇大戒取得臺灣佛教界的主體地位，這些僧侶也被聘請至「巖」做住持，被劃入佛教的「巖」也因此和中國佛教會開始有直接或間接的接觸，並在戒嚴時期和政府維繫某種關係。本文挑選三個重要建築案例進行探討，分別是嘉義的半天巖、高雄的翠屏巖與高雄的崗山巖；這三間巖仔原先鈞為在地信仰中心，而後駐錫的住持僧侶，皆與日治時期大崗山法脈及戰後大仙巖傳戒脈絡有所關聯。本研究從空間配置、祀神安排、建築形式等三個面向切入探討，分析這三間巖仔與國家權力介入的關係。在國家權力介入下，這三間巖仔必須面臨「民間信仰」與「佛教信仰」之間的選擇，兩種選擇迫使巖進行妥協與調適，並充分體現在空間配置、祀神安排、建築形式等面向上。研究發現，選擇民間信仰取向的巖，較重視藉由香、煙與爐的靈力傳達；選擇佛教信仰取向的巖仔，則較重視宇宙觀與佛教經典之體現；更者，巖亦可能試圖讓兩種取向共存於空間與儀式中。Giam is a popular type of temple in Taiwan, also called ''Giam-a'', referring to religious architecture related the concept of ''mountains''. This type of temple was initially recorded as a geographical landscape or scenic attraction and was subsequently extended to indicate a specific form of worship space. As immigrants from the Fujian and Guangdong regions moved to Taiwan during the Qing dynasty, the names ''Giam'' was introduced to Taiwan. Giam temples integrated the attributes of two religions, namely, ''Buddhism'' and ''folk religion''. Moreover, Giam temples served as a connection point in the local society, thereby becoming a central temple of multi-village associations and religious hub unifying local villagers. This study explores the Giam architecture under the intervention of state power. The intervention process could be divided into two stages. The first stage involved the Investigation of Traditional Customs during the Japanese rule. With the eruption of the Selai Temple Incident, the Japanese government launched an island-wide investigation into traditional customs and religions. Some Giam temples fell under the Myoshin-ji branch of the Rinzai sect for self-protection, thereby establishing connections with Japanese Buddhism. Other Giam temples registered themselves as Buddhist and created the position of temple managers. The second stage involved interventions by the Buddhist Association of the Republic of China (BAROC) after World War II, intervened in the precept transmission assembly held in Taisian-Giam, and thus obtained the dominant status in Taiwan’s Buddhist community. The monks were recruited as the abbots or administrators of Giam temples. Therefore, the Giam temples classified as Buddhist began to have direct or indirect contact with the BAROC. This study uses three significant Giam temples cases: Puanthinn-Giam in Chiayi, Tshuiping-Giam in Kaohsiung, and Kangsuann-Giam in Kaohsiung. The abbots and monks of these three Giam temples were associated with the lineage of Tu-kang-suann during the Japanese rule and the thread of precept transmission at Taisian Giam after World War II. This study analyzes the relationship between these three Giam temples and the intervention of state power from three dimensions: spatial lay out, deity worship, and architectural form. Under the intervention of state power, these three Giam temples were faced with the choices of ''folk religion'' or ''Buddhism''. The two options compelled them to make compromises and adjustments that were fully reflected in the aforementioned dimensions. This study arrives at the following findings: folk religion-oriented Giam temples placed greater emphasis on the transmission of spiritual power through incense, smoke, and censers, whereas Buddhism-oriented Giam temples focused more on the embodiment of cosmology and Buddhist sutras. Furthermore, some Giam temples might even attempt to enable the coexistence of the two religious orientations in the spaces and rituals.

LANGUAGE NOTE | Document text in Chinese only.
 近年來，海内外學人皆着力於遺民文學的研究。研究以詩人群體爲主，詩社爲副。例如謝正光《明遺民傳記索引》（上海古籍，1990年）、《明遺民録彙輯》（南京大學出版社，1995年）、方勇 《南宋遺民詩人群體研究》（北京人民，2000年）、王次澄《宋元逸民詩論叢》（臺北大安出版社，2001年）、李瑄《清初五十年間明遺民群體之嬗變》（載《漢學研究》23. 1, 2005，頁291—324）等等，創獲不少。詩社方面，以宋末元初的遺民文學爲討論焦點，計有Terutoshi Yokota（横田輝俊）“Getsusen ginsha nitsuite 月泉吟社について”（Hiroshima diagaku bungakebu kiyo 廣島大學文學部紀要14, 1958，頁99—125）、王次澄“The Moon Spring Chanting Society and its Poetry”（Chinese Studies 14. 1, 1996, 頁213—248），分别從詩歌結集的角度析論選詩標準、評騭方法，爲遺民文學與選集的研究立下基礎。潘承玉博士的新著《清初詩壇：卓爾堪與〈遺民詩〉研究》選取了清初卓爾堪編纂的《遺民詩》爲討論起點，可謂一新耳目，不論就選題或時段而言，都是值得留意的論著。(撮要取自內文首段)