教師著作

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    臺灣山地鄉的酒類消費與飲酒問題
    (國立臺灣師範大學地理學系, 1993/9/1) 陳憲明; 汪明輝
    Prior to the impact of outside civilization, the Formosan aborigines (or mountain people) normally only brewed liquor to drink for ceremonies or celebratory occasions. With the enormous political, social and economic changes in Taiwan since 1945, the traditional tribal societies of the aboriginal peoples have undergone a steady collapse. Outside merchants have been permitted to enter the mountain reservation areas to set up shops which purchase mountain products and sell tobacco, liquor, and items of daily use. This has entailed a rapid rise in liquor consumption in the aboriginal communities. In 1989, per capita consumption of absolute alcohol among aborigines age 15 and over was 9.99 litres, or 2.36 times the average for Taiwan as a whole. Today, alcohol abuse is frequently an emblem of the Formosan aborigines. The Formosan aborigines have a preference for Michiu (a kind of spirit), but with improving economic conditions, beer consumption has already overtaken Michiu in terms of the number of bottles drunk. However, over 65% of the aborigines' absolute alcohol consumption comes from Michiu, and those who engage in alcohol abuse still remain addicted to Michiu Factor analysis and cluster analysis were used to process 13 variables about liquor consumption and geographical factors among 200 village communities. Four factors were obtained that together accounted for 85.59% of total variance of the data matrix (Table 11). These 4 factors can be identified as representing: (1)Per capita alcohol consumption; (2)Ratio of aborigines to Han Chinese; (3) Ratio of beer consumption to Michiu consumption; (4)Degree of geographical isolation of the village. In general, liquor consumption was greatest in the reservation areas of the Atayal tribe of northern Taiwan and the Paiwan tribe of southern Taiwan. Beer consumption was dominant in areas with ready access to the outside world, while Michiu consumption was dominant in areas with poor commu­nications. This may have to do with residents of the former areas being more successful economically. The high death rate evident in aboriginal reservation areas among people between the ages of 20-54 may to some degree be linked to drinking patterns. Comparing causes of death in 1988, the aboriginal rates were the following number of times greater than for Taiwan as a whole for the following causes of death: tuberculosis 4.3, cirrhosis of the liver 4.1, suicide 4.0, and accidental death 3.1. We have discovered from field observation that social problems such as poverty, unemployment, divorce, and prostitution among the aboriginal communities are all directly or indirectly linked to drinking. In short, such problems may well result from the impact of the dominant outside culture on the closed societies of minority tribes.
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    臺灣北部地區主要瀑布群的地形學研究
    (國立臺灣師範大學地理學系, 1989-03-01) 沈淑敏
    The purpose of this research is to distinguish the factors which influence the form of water苯alls. The defination of a waterfall in the study is of which the height is higher than 5m and will not dry around the year. The form discussed here includes five parts, the face of waterfall (the ratio of width and length), the inclination of fall wall, the existence of plunge pool, the appearance of cap rock, and the relationship between the dip of strata bed and river orientation. The study area includes four waterfall groups in the northern Taiwan, named Pinhsi, Tatun. Wulai and Chiaohsi group. The geological setting are quite different among four groups. There are 40 waterfalls investigated totally, 12 in Pinhsi group, 8 in Tatun group, 11 in Wulai group and 9 in Chiaohsi group, respectively. After classifying each kind of forms and factors of 40 waterfalls, I analyze the relationship between each kind of forms and factors with methods of contingency table and X2 test. The conclusions are as follows: 1. Waterfalls mostly are splender type according to the face form, inclined type to the wall form, horizontal type and reverse type to the bed form. However, there isn't a special type obviously on the form of plunge pool and of cap rock. 2. For waterfall belongs to the small scale landform, the form of it is controlled mainly by the factors of lithology.
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    臺灣海岸山脈泰源盆地河流地形之研究 
    (國立臺灣師範大學地理學系, 1990-03-01) 鄧國雄; 沈淑敏 
    Taiyuan Basin, located in the south part of Coastal Range in East Taiwan, is famous for its landforms of well-developed river terraces and meanders. The whole drainage basin belongs to the Mawuku Stream System. The number of different stages of river terraces that could be correlated is eleven and the three youngest terraces which developed in the outlet reach haven't extented to the basin yet. In the basin, the channel sinousity is rather large however the amplitude is quite small. The phenomena of seven cut-off meanders that formed at different stages indicate the streams are always meandering. There are two main factors that influence the development of Taiyuan Basin. One is the spatial arrangement of lithology difference of Tuluanshan and Takankao Formations; the other is erosion basis lowered intermittently by the effects of uplifted movement and sea-level eustacy.
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    臺灣關帝信仰的文教內涵
    (國立臺灣師範大學地理學系, 1998-05-01) 潘朝陽
    This article examines the significance and distribution of Taiwan's "KuanTi (關帝 ) Worship" in the Miaoli Area from the Ching Dynasty until present times. KuanTi is a Chinese deity (originally mortal) revered by both officials and private citizens and employed over the past few hundred years to promote the precepts of Confucianims. Faith in KuanTi has an extremely deep influence over the soul, life and personal morals of the Chinese people. The conquest of Taiwan by Koxinga (國姓爺), unleashed a flood of Chinese immigration to Taiwan, bringing the "KuanTi" to Taiwan where it sank deep roots which only strengthened over time. Local Chinese never lost their faith in KuanTi, even during the severe cultural repression experienced during 51 years of Japanese occupation. The extremely deep influence KuanTi held over daily life, an influence that reinforced Confucian ideals with every visit to the KuanTi Temple, enabled locals to maintain their cultural identity. Without the influence of KuanTi, and the dedication of his earlier follows to establish his faith in Taiwan, Chinese culture would have been overwhelmed during the occupation and Taiwan would have been left a perpetual slave to Japan.
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    地方儒士興學設教的傳統及其意義--以臺灣為例的詮釋
    (東方人文學術研究基金會 中國哲學研究中心, 1996-12-01) 潘朝陽
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    康熙時期臺灣社會文化空間
    (國立臺灣師範大學地理學系, 1997-11-01) 潘朝陽; 池永歆 
    Towards the end of the Kangxi(康熙)era, the large number of immigrants coming from what today is Fujian and Guangdong provinces gradually created a Chinese pioneer society in Taiwan. The sociocultural spatiality of the Chinese people in Taiwan's Zhonglu( 中路 )and Beilu (北路 )areas at that time can be divided into three domains: A core area consisting of Fucheng (府城 )and the adjacent Taiwan county; a mixed Min (閩 )-and Hakka( 客 )-speaking outlying area from Xiajiadong( 下加冬 ) to Douliumen (斗六門 ); and a mixed Hakka and aboriginal area to the north of Douliumen. The Nanlu (南路 )area was bounded by the lower Danshui River (下淡水河 );on the right bank were Min-speaking settlers, and on the left was the Hakka sociocultural Domain. In terms of sociocultural character, the Chinese in Taiwan at that time were coarse, fickle, lawless, and scornful of educational and cultural pursuits. It was this character that led to several popular uprisings during the Kangxi period. In particular, the Zhu Yigui Riot (朱一貴事變 ), which spread to all areas of Chinese Taiwan, was a typical product of this sociocultural spatiality. Apart from the characteristic sociocultural structure of the Chinese pioneer society in Taiwan, government oppression was the most direct reason for the sudden popular uprising that occurred in the Zhu Yigui Riot. The local sociocultural characteristics provided the chief basis for the rebellion of Zhu Yigui and his followers. This unique basis inevitably displayed a related spatial nature during the course of the uprising. This thesis discusses the sociocultural spatial of Taiwan during the Kangxi period, and uses the Zhu Yigui Riot as a main thread in shedding light on the spatiality content and significance of all stages of the uprising and its suppression. It also describes the spatial structure of the uprising's major events. This thesis seeks to illuminate the concepts that human activities are fundamentally spatial in nature, and spatiality is a mode of human existence. After first describing the characteristics of the sociocultural space of Kangxi-period Taiwan, the thesis then elaborates on the spatial nature of the emergence and course of the Zhu Yigui Riot.
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    臺灣民俗宗教分佈的意義 
    (國立臺灣師範大學地理學系, 1986-03-01) 潘朝陽
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    臺灣人口年齡結構空間分布的變化
    (國立臺灣師範大學地理學系, 1986-03-01) 陳國川
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    臺灣省立高職職考地理試題的項目分析 
    (國立臺灣師範大學地理系學會, 1993-06-01) 陳國川; 翁國盈 
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    臺灣主要作物的地區性集中和耕地利用的雜異化 
    (國立臺灣師範大學地理學系, 1985-03-01) 陳國川