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[[alternative]]Research on the Poetry Solicitation Activity of Singang Fengtian Temple rebuild complete in 1918
No full text[[abstract]]明治 37 年（1904 年）發生斗六大地震，嘉義、雲林地區發生芮氏規模 6.1 級的地震；明治 39 年（1906 年）的梅山大地震更是達到達芮氏 7.1 級的規模， 奉天宮受創嚴重。隔年隨即開始向全省募款，並於明治 43 年（1910 年）開始修建，到了大正 6 年（1917 年）重修完成。為了慶祝新港奉天宮的重修落成， 林維朝於 1917 年 12 月 2 日在台灣日日新報刊登「新港奉天宮落成徵詩啟」，向台灣全島徵求七言律詩，並於 1918 年 1 月 17 日及 20 日刊登得獎的 31 首作品， 再加上擔任左詞宗的趙雲石擬作的作品，共計 32 首。本論文擬就這 32 首作品的內容、作者背景以及當時的徵詩活動進行研究，除了可藉此系列作品了解當時詩人如何描寫奉天宮，以及透過這些詩歌作品，共時性的還原當時的時空條件下，人們對奉天宮地位的普遍認知以及當時相關歷史、傳說事件的流傳情形； 更可以藉此活動的研究，探索大正時期總督經常性的全台徵詩活動所塑造的太平興盛景象產生的效應，以及對徵詩活動的推波助瀾之力。最後，本文也對這32 首律詩進行校勘，希望讓這批作品更加還原其原本樣貌。[[abstract]]Meiji 37 years (1904), the Douliu Earthquake occurred, and the Chiayi and Yunlin areas experienced an earthquake with a magnitude of 6.1 on the Richter scale; Meiji 39 years (1906), The Meishan Earthquake reached a magnitude of 7.1 on the Richter scale, Fengtian temple severely damaged. In the second year, they began to raise funds from all over Taiwan, and construction began in Meiji 43 (1910), and was completed in Taisho 6 years (1917). In order to celebrate the completion of the reconstruction of Singang Fengtian temple, Lin Weichao published "Request for Poems for the rebuild complete of Singang Fengtian temple" in Taiwan Daily News on December 2, 1917, call for seven character octave from the whole Taiwan, and on January 17 to 20, 1918, the 31 award-winning works were published, plus Zhao Yunshi's works, a total of 32 works. This thesis intends to study the content of these 32 works, the background of the authors, and the poetry solicitation activity at that time. In addition to using this series of works to understand how the poets described Fengtian temple at that time, and through these poems, the time and space at that time can be restored synchronously. Under the conditions, people's general cognition of the status of Fengtian temple and the spread of related historical and legendary events at that time; it is also possible to use the research of this activity to explore the origin of the peaceful and prosperous scene created by the governor's regular poetry solicitation activity throughout Taiwan during the Taisho period. And the power to fuel the poetry campaign. Finally, this article also collates these 32 seven character octave, hoping to restore these works to their original appearance
[[alternative]]Research on the application of cooperative learning in non-information field students learning programming related courses-using the course of data analysis in medicine as an example
No full text計畫編號: PBM1101101執行機構: 南華大學資訊管理學系主管機關: 教育部研究期間: 11008~11107[[abstract]]本計畫預計透過合作學習(Cooperative learning)之課程設計，授課過程異質分組方式，並利用行動研究法進行課程逐步修正，其目的希望探討學生在程式語言上的學習焦慮情形，藉以提升其學習成效。課程中以跨領域學程醫療數據分析課程為例，參與成員為大學不分系二年級以上同學。在研究方法上結合行動研究進行課程規劃、行動、觀察、反省及重新規劃等循環為主要研究流程。過程中利用團隊合作、同儕間相互扶持、成功經驗分享，達到統整學習的目標。[[abstract]]This project uses the curriculum design of cooperative learning, wherein, the teaching process adopts heterogeneous grouping, and uses an action research method to gradually modify the curriculum. The purpose is to stimulate students' learning motivation in programming language and data analysis, reduce learning anxiety, and improve their learning effectiveness. The course considers the cross-disciplinary medical data analysis course as an example, and the participating members are students of second-year or higher from different departments. The main research process is the cycle of curriculum planning, action, observation, reflection, and re-planning in combination with an action research method. During the use of learning together (TL) method, mutual support among peers, to share successful experiences, achieve the goal of learning
[[alternative]]The Earliest Post-colonial Text in China?: Analysis on “Xiao Po de Shengri” of Lao She
No full text[[abstract]]學者王潤華認為老舍〈小坡的生日〉是中國最早的後殖民文本。〈小坡的生日〉讚揚作為資源壟斷與文化殖民重要管道的英校，未直接針對後殖民主義， 無異於削除了尚處模糊的後殖民批評意識。老舍並無（朱崇科所言）「大中華心態」，而所謂的後殖民「預言」，正與新加坡現實的文化文本（英語與殖民崇拜情結）相悖。意識到康拉德的偏見，老舍只追求康拉德式的人類心靈描寫。因此，〈小坡的生日〉是老舍「打了個大大的折扣」之後的「四不像」作品，遠離了創作動機，只能視為反殖民文學，而非中國最早的後殖民文本。[[abstract]]Wang Runhua, a scholar, pointed out that Lao She’s novel “Xiao Po de Shengri” was the earliest post-colonial text in China. Actually, it just was merely an anti-colonial text. From just looking at its content, its praise of the English school, which as a monopoly resources and cultural colonial, without directly criticized post-colonialism undoubtedly eliminated the vague consciousness of post-colonial criticism. Lao She did not hold a “Chinese superiority complex” which commented by Zhu Chongke, while the so-called post-colonialism “prophecy” was contradictory with Singapore’s reality cultural text, which has English and colonial worship complex. Aware of Joseph Conrad’s prejudice, Lao She only pursued Conrad’s style of describing the human soul. Therefore, “Xiao Po de Shengri” was a works in which he failed to accomplish his original intentions. It could only be considered an anti-colonial, not a post-colonial works
[[alternative]]Preliminary Research of Sanyi Teaching at Malaysia: A Case Study of Choo Hing Tze temple, Port Klang
No full text[[abstract]]三一教源自莆田市。早年莆仙人士移民中國境外，三一教也隨著播遷南洋，其中在馬來西亞落地生根，不少三一教堂多地設立，香火延續至今。巴生港口珠興祠是馬來西亞其中一家最早設立的三一教堂。它是目前國內少數擁有完整隊形的經師團，有能力自主主辦三一教法會，因此成為各方關注馬來西亞三一教發展的焦點。本文以珠興祠為個案參考，探討三一教堂如何因保守興安文化多於開放信徒門戶，尚得以傳承和興繁，發展成為馬來西亞華社一個獨特民間宗教體系。有鑒於馬來西亞興化人大多流失和無法確認本身方言文化特點，在地三一教堂所蘊含的豐富興安文化元素，其實值得興化社群更深入接觸理解，產生互動，讓傳統文化得以轉化，傳入新一代興化人家戶。[[abstract]]The Sanyi teaching originated in Putian City. In the early years, people from Putian dan Xianyou immigrated outside of China, and the Sanyi teaching moved to Southeast Asia. Among them, it took root in Malaysia, many Sanyi temples were established in many places, and the incense has continued to this day. Choo Hing Tze Temple in Port Klang is one of the earliest Sanyi temples in Malaysia. It is currently one of the few scripture groups in China that has a complete formation and has the ability to independently host the Sanyi Teaching Conference. Therefore, it has become the focus of all parties concerned about the development of the Sanyi Temple in Malaysia. This article takes the Choo Hing Tze Temple as a case study to discuss how the Sanyi Temple was able to inherit and prosper because it preserved the Xing’an culture more than it opened the doors of believers, and developed into a unique folk religious system in the Chinese community in Malaysia. In view of the loss of most Malaysian Xinghua people and the inability to recognize the cultural characteristics of their own dialects, the rich Xing’an cultural elements contained in the local Sanyi Temple are actually worthy of in-depth contact and understanding by the Xinghua community to generate interaction and transform traditional culture. Into the family of the new generation of Xinghua people
[[alternative]]Railway Writing of Taiwanese Folk Songs
No full text[[abstract]]臺灣自古以來即是各方勢力角逐的舞臺，臺灣鐵路修築始於十九世紀末的新政運動，火車引進臺灣至今年（2022）已有 135 年之久，火車加速臺灣交通的發展，甲午戰後臺灣改隸日本統治，帶來新式的制度。臺灣民眾對鐵道運輸依賴甚深，自交通國防、民生經濟，無一不包括。臺灣鐵道連結島內各地，消除語言與文字所帶來的族群隔閡，讓物產行銷世界。火車馳騁四方成為臺灣生活日常，民眾藉由火車起興，創造屬於自己的文學， 這些作品簡單明瞭充滿活力，擁有彼此共同生活經驗，成為朗朗上口的作品，傳播臺灣各地。本文將以民間文學集著與方志為主，大範圍收集與整理，爬梳臺灣火車、鐵道、車站……等民間文學相關的作品，藉由文本分析尋找人民集體性格。為增益時代性亦輔以傳統詩文，從中對照了解當時對同一題材廟堂與民間的異同書寫， 尋找臺灣鐵道文學的民間面貌。[[abstract]]Since ancient times, Taiwan has been a stage for the competition of various forces. The construction of Taiwan's railways began with the reform movement at the end of the 19th century. It has been more than a hundred years since the introduction of Taiwan. Trains accelerated the development of Taiwan's transportation. bring about a new system. Taiwanese people are very dependent on railway transportation, including transportation, national defense, people's livelihood and economy. Taiwan Railway connects all parts of the island, eliminating the ethnic barriers caused by language and writing, and allowing products to be marketed around the world. The galloping of trains has become a daily life in Taiwan. The people got up on the train and created their own literature. These works are simple, clear and full of vitality. They have shared life experience with each other, and become catchy works and spread around Taiwan. This article will focus on folk literature collections and local chronicles, collect and organize on a large scale, comb Taiwan's trains, railways, stations... and other folk literature-related works, and use text analysis to find the collective character of the people. In order to enhance the modernity, traditional poems are also supplemented, from which we can compare and understand the similarities and differences between temple and folk writing on the same theme at that time, and find out the folk appearance of Taiwan's railway literature
[[alternative]]Popular Literature Elements in Cheng Hoon Teng Temple's Sixty Fortune Poems
No full text[[abstract]]卜筮在中華文化傳統中源遠流長，時至科學昌明的今時今日，依然被用於占卜吉凶，並在民俗文化中穩佔一席之地。籤占的出現，遲至五代方有明確的資料可證，在形式上以「詩語決休咎」的傳統也流傳至今。籤占中的籤詩和卦頭故事，是神明為信眾指點迷津的啟示， 在表達上以通俗易懂為原則，以達普及各個階層之效。籤詩與卦頭故事的組合，是韻散結合的文體形式，呈現民間說唱文學以及僧侶俗講及變文的色彩。與此同時，籤詩的文字淺顯易懂， 亦未遵守嚴格的格律規範，並以生活化的文辭觸動和引導信眾。另一方面，卦頭故事的典故，也偏向於平民百姓耳熟能詳的人物和事跡， 故多源於通俗的話本、演義小說或戲文。籤詩與卦頭故事，是抒情與敘事的結合，讓人生中的情感與際遇得以交匯，在民俗信仰中的重要性以及與民間文學的關係毋庸置疑。[[abstract]]Divination has a long history in Chinese culture, and is used for divination of good and bad luck even nowadays. It still occupies a place in folk culture while science is flourishing. The emergence of fortune poems was not confirmed until the Five Dynasties. In terms of form, the tradition of “determining decision with poems” has been passed down to this day. The fortune poems and stories are the enlightenment of the gods to guide the believers. The fortune poems are easy to understand, so as to be widespread between the believers. The combination of fortune poems and stories is a form of verse-prose literature, and may trace to the monks' vulgar talk. At the same time, the fortune poems are easy to understand and do not follow the forms of classical poems. The words based on daily life touch and guide believers effectively. On the other hand, the fortune stories also tend to be familiar to ordinary people, so they mostly come from popular scripts, novels or dramas. Fortune poems and stories are a combination of sentiment and narrative, allowing the emotions and encounters in life to join at a point. The importance of fortune poems in folk beliefs and the relationship with folk literature are beyond doubt. The sixty fortune poems are basically consistent in order and meaning, but the corresponding stories have no certain rules. The same poem can be matched with different stories. This article takes the fortune poems at Cheng Hoon Ting in Malacca as an example to explore its popular literary elements and the intersection of fortune poems and stories. The fortune poems and stories that match each other are the guided by the gods, allowing the believers in the confusion to find their way and step steadily on the road to the future
[[alternative]]The Influence of Augmented Reality materials and Micro-teaching mode on the Teaching Belief of Pre-service Educators
No full text計畫編號: PED1100945執行機構: 南華大學幼兒教育學系主管機關: 教育部研究期間: 11008~11107[[abstract]]本研究旨在探討擴增實境教材和微型教學對職前教保人員教學信念之影響。參與對象為大學生，共計88人，本研究採行動研究，蒐集課堂活動歷程記錄，並運用職前教保人員教學信念量表作為工具。結果發現：數位教材有助認識教學環境，師生回饋的微型教學使學生知道個別試教的問題，學生的學習投入度維持高度參與，對專業知能和認同皆持高度肯定。[[abstract]]The purpose of this study is to explore the impacts of augmented reality materials and the micro teaching way on the teaching beliefs of pre-service preschool educators. The participants are eighty-eight university students. The action research collects the records of classroom activities and uses the Pre-service Teaching Beliefs Scale. The results show that digital teaching materials can help students understand the teaching environment, and the micro teaching way of teachers’ and students’ feedback enables students to know the problems of individual trial teaching. Students' learning engagement maintains a high degree of participation, and they hold high recognition for their professional knowledge and recognition
[[alternative]]History, Memory and Textual Narrative--Baojuans of Kings, Dongping and Fuying, and Temple Fairs in Changsu
No full text[[abstract]]歷史，是一個不斷歷經解構、重構與詮釋的過程。而文本敘事，則是一種記憶與經驗的重新述說。當被國家認可的「雙忠」張巡許遠，成為護國佑民英靈的歷史正統時，地方性知識，如何在不同的述說中，重新生成故事，並與它的處境重新發生關係。本文以常熟東平王、孚應王及小王寶卷，檢視地方志的相關記錄，探查張巡許遠的雙忠信仰，與常熟社神信仰的嫁接融合過程，梳理代表忠烈的「雙廟」國家祭祀，隨著時空轉移，卻因靈驗應許而與常熟地方神靈逐漸合一，轉變為東平忠靖王、斬鬼張真君、岳瀆厲鬼、青魈菩薩。常熟寶卷文本敘事中，與張巡許遠的歷史正統正確性大多是斷裂的，「設卷成神」只為了保留常熟民眾特有的記憶；而「為神造卷」又將「東平王」、「孚應王」重歸於歷史主流話語脈絡之中，使常熟一地的社神與雙忠信仰產生連結。而這些寶卷記錄常熟做社活動的一手資料，不只非常少見，彌足珍貴，有助於我們了解今日常熟地區社神信仰的樣貌。[[abstract]]History is a process of constantly experiencing deconstruction, reconstruction and interpretation; nevertheless, textual narrative is to anew recount memories and experiences. When the pair of nation-recognized royalists, Zhangxun and Xuyuan, became the orthodox of heroic spirit of protecting nation and blessing people, it is worthwhile to know how local knowledge was used, in different narratives, to reconstruct stories and to create relationship with the context again. This research uses the Baojuans about King Dongping, King Fuying and little kings in Changsu to inspect the realated records in local chronicles and to investigate the process how the belief of the “two-royalist”, Zhangxun and Xuyuan. Integrated with the belief of land god in Changsu. Besides, this research organizes and concludes the “pair of temples”, icon of the royalty, in national worship had gradually unified with the local gods as space-time shifting. As a result, they were transformed into King Dongping Zhongjing, Ghost Zhang Zhenjun, ferocious ghosts in mountains and Qingxiao Buddha
[[alternative]]The Life Narrative Project-based Learning and Its Effectiveness Evaluation of "Buddhist Biography and Life Narration" Course
No full text計畫編號: PGE1101048執行機構: 南華大學宗教學研究所主管機關: 教育部研究期間: 11008~11107[[abstract]]本論文以「佛教傳記與生命敘說」的修課學生為研究對象，納入七步驟的專題導向學習，以學生在學習階段的生命故事敘說為專題，從反思自己人生各階段的生命故事敘說中，重新整理及定位出自己何以成為現在的自己。另外，也藉由訪談他人的生命故事做為反思自己生命，藉以重塑人生價值。經執行專題導向的教學設計後，初步已達到學生學習成效提升，在量化的施測結果部分，於第1週、第18週分別施測「南華大學學生生命自覺量表」、「南華大學學生學習效能量表」之「學習價值」、「自我效能」兩份量表，使用相依樣本t檢定來驗證課程後測顯著優於前測。另外，修課學生在「生命敘說專題報告」評量規準表現顯著高於4級分，顯示本研究假設獲得支持。在質化成效部分，經第1週、第18週訪談三位同學後，結果發現：以內在自覺式的教學設計能達成學生生命自覺及自我效能的提升，且學生能發掘面對人生挑戰及解決問題的能力，另外，透過專題導向設計能提高學生積極參與分組合作學習及團隊協作精神。[[abstract]]This dissertation takes the students of "Buddhist Biographies and Life Narrative" as the research object, and incorporates the seven-step project-based learning, focusing on the narrative of their own life stages, from the reflection on the life story narrative of each stage of their life, rearrange and reorganize the figure out why you are who you are now. In addition, also reflect on own life by interviewing other people's life stories to reshape the value of life. After the practice of project-based teaching design, it has initially achieved the improvement of students' learning effect. In the test results part of the scale, the "Learning Value" and "Self-efficacy" of the "Nanhua University Student Life Self-Perception Scale" and “Nanhua University Student Learning Effectiveness Scale” were tested in the first week and the 18th week respectively. Dependent samples t-test was used to verify that the post-test was significantly better than the pre-test. In addition, the performance of students in the "life narrative project report" is significantly higher than grade 4, which shows that the hypothesis of this study is supported. In the qualitative effect part, after interviewing three students in the first week and the 18th week, the results found that: the internal conscious teaching design can achieve the improvement of students' life self-perception and self-efficacy, and students can explore the ability to face life challenges and solve problems. In addition, through project-based design, students can actively participate in group cooperative learning and teamwork spirit
Hydrogen generation by hydrolysis of sodium borohydride on CoB/SiO₂ catalyst
No full text[[abstract]]Generation of hydrogen by hydrolysis of alkali metal hydrides has attracted attention. Unsupported CoB catalyst demonstrated high activity for the catalytic hydrolysis of NaBH₄solution. However, unsupported CoB nanoparticles were easy to aggregate and difficult to reuse. To overcome these drawbacks, CoB/SiO₂was prepared and tested for this reaction. Cobalt (II) acetate precursor was loaded onto the SiO₂ support by incipient-wetness impregnation method. After drying at 100 °C, Co cations were deposited on the support. The dried sample was then dispersed in methanol/water solution and then fully reduced by NaBH₄ at room temperature. The catalyst was characterized by N₂ sorption, XRD and XPS. The results indicated that the CoB on SiO₂ possessed amorphous structure. B and Co existed both in elemental and oxidized states. SiO₂ not only affected the surface compositions of CoB, but also affected the electronic states of Co and B. B0 could donate partial electron to Co0. The structure effect caused by the SiO₂ support helped to prevent CoB nanocluster from aggregation and therefore the activity increased significantly on hydrolysis of alkaline NaBH₄ solution. The CoB/SiO₂ catalyst showed much higher activity than the unsupported CoB catalyst. At 298 K, the hydrogen generation rate on CoB/SiO₂ catalyst was 4 times more than that on the unsupported CoB catalyst. The hydrogen generation rate was as high as 10,586 mL min⁻¹ g⁻¹ catalyst at 298 K. CoB/SiO₂ is a very promising catalyst for this reaction