全球化下的地方性：臺南西港刈香中的時間、空間與村際網路

The long-standing tradition of mortuary rituals (literally ”rites of merit” or gongde) constitutes one important phase of Taiwanese funeral ceremonies. According to historical records, Taiwanese people have relied on Buddhist or Daoist specialists to preside over such rites. However, recent field investigations reveal the presence of an additional type of specialist that also performs mortuary rites for the general public, namely masters who claim to belong to a religion known as Shijiao (literally ”The Teachings of Sakyamuni”). The Shijiao is a loosely organized religious movement that embraces elements of Buddhism, Daoism, and communal religious traditions. Although the Shijiao has been the subject of several articles, most have focused on its presence in western Taiwan. In contrast, the development of the Shijiao in eastern Taiwan and the general state of its mortuary rituals has received little attention from the scholarly world. To bridge this gap, I have chosen to examine the Ciming Altar of Fengshan Village in Shoufeng Township (Hualien County), and present a detailed account of the various liturgies that constitute the ”midnight” (wuye) mortuary rite. I first define the term ”Shijiao” and delineate this movement's origins, distribution, and sectarian affiliations, in order to clarify aspects concerning the titles, functions, and religious attributes of its specialists. Next, I describe the current state of the Shijiao in Hualien and the development of the Ciming Altar. Additional attention is also devoted to the scale, timing, altar arrangement, participants, musicalinstruments, and costumes of the ”midnight” ritual. The significance of each individual procedure will also be explained.

This paper is based on fieldwork research conducted over the past four years (2004-07) about jiao 醮 rituals performed in Huanghua, which is located in Yingde, Guangdong province. Our microanalysis of Buddhist elements of the civil altar portion of the jiao ritual in Yingde challenges the conventional view that all jiao rituals are Taoist rites; instead, we propose to use the concept ”liturgical Buddhism” to describe these rites. Our argument is built upon the self-identity of the ritual specialists, a microanalysis of the ritual itself, and an examination of the symbols of the costume and altar of ritual specialists in Yingde. We have also compared the ritual specialists in Yingde with those in Hong Kong, due to the fact that both refer to themselves as ”Namos.” While the Yingde Namos identify themselves as Buddhists, and the Hong Kong Namos identify themselves as Taoists, our comparison has shown that these local ritual specialists share many common features. The Namos in Yingde consider themselves to be Buddhist monks, but they do not leave the household, and are thus best described as belonging to ”popular Buddhism” or ”diffused Buddhism.”

In the vast valley of the Yellow River in the northern part of China, where wheat production has been a primary cultivation for its agriculture, and thereby wheaten food (or wheat powder made food) has been a traditional food for the livelihood of the local peeple since a long time ago, which is in the sharply contrast to the production form and lifestyle in the Yangtze River basin, southern part of China. The wheaten foods in the northern of China are vafious, but mainly are composed of steamed bread, noodles, steamed stuffed bun, and dumpling (jiaozi). This paper focuses on the history regarding mantou and the civil folk culture concerned. In north China, mantou is not only the most popular ＂food＂, but also a usually perceived ＂sacrifice＂ used at the ceremony for Gods and ancestors. Meanwhile, it is also an important ＂gift＂ for the important festivals and rituals, such as the ceremonies of born day, matured year, marriage day, and funerals. The more important is its civil root feature derived from the prolonged logic line of folk lifestyle, presenting as food-sacrifice-gift. Then it becomes an ＂artwork＂, taking the forms as ＂flower mantou ＂or called ＂wheaten flower＂. The ＂flower mantou＂ or ＂Wheaten flower＂ is an real art but exists in a flash time in the lifestyle of the local people. Its symbolic meanings are, however, very rich in representing perfectly the values of the local people, including their outlooks on life, views on happiness and aesthetic awareness. Dangjia village, one of the villages of Hancheng City, Shaanxi Province, is located in the northeast part about 9 kilometers from the city center, the Yellow River is 3.5 kilometers to the east of the village and the No.108 national road is 1.5 kilometers to the west of the village. The surrounding geography of Dangjia village is the joint area of the Loess Plateau and the Qin plain, so it is a typical loess landscape. The village's location is on a river tableland and faces a small river named Bishui river, which finds its way to the Yellow River. There are many fruit trees, Chinese prickly ash trees, vegetable plots and arable land on the both sides of the river and the plateau of the southern part of the village. There are two family names mainly, Dang and Jia, but a few other family names in this village, marriage linkage has been kept between these two families for generations, so, it is a typical village for its clan marriage. In 2006, the households there were 392 and the total population was 1373, with total farmland of 2220 Chinese mu, averagely 7 mu for one family. Apart from the income from agricultural activities ( as productions of wheat, corn and Chinese prickly ash for the major income, most of the villagers heavily rely on their family members who work outside of the village or young laborers who do the odd-jobs in small towns or large cities. The middle reaches of the Yellow River where Dangjia village locates is one of the important wheat production areas in China, wherefore wheaten food is the main food for the local people there. Over a long period of time, the local females have created a very special culture presented by various ritual steamed bread or flower steamed bread. In this paper, steamed bread (Mantou) refers to the steamed food made of leavened dough, which is named ＂Mo＂ or ＂Memo＂ in Shaanxi dialect. ＂Huamo＂(flower steamed bread) means the steamed bread with various models or various colors, whereas, ritual steamed bread refers to the steamed bread or flower steamed bread used as gifts among the local people, and the so called steamed food is the general name for the all kinds of the ＂Mo＂ mentioned above.

Nagari Batu Banyak is one of the villages in West Sumatra. Weak physical and non-physical potential is thought to be a trigger lagging rural villages. For the purpose of this research is to determine the development strategy of backward villages in order to become a developed country. Qualitative research methods FGD (Focus Group Discussion) involving community leaders, cadiak pandai , and Wali Nagari. To reinforce the data, the researchers also conducted observations and interviews with informants. Appointment done by using purposive sampling while to determine rural development strategy using SWOT analysis (Strengths / strength, Weakness / weakness, Opportunities / opportunities, and Threats / threats) .Next, data analysis techniques through reduction, display, classification, and the conclusion. The result showed that the Nagari Batu Banyak an agricultural area with development potential persawahan.Belum type of physical and non-physical villages villages hamper progress. It can be seen from the acquisition of land resources are limited, damaged irrigation, and low production road access. While human resources, social institutions and economic institutions are still weak due to mental and public instant culture. Therefore, the strategy of rural development can be done by improving and optimizing natural resources through the use of quality seeds, improved irrigation and access roads production, improve the way the process of agriculture, improve human resources by training and counseling, socialization of economic action immoral, to improve the economy through the eyes of search Alternatively, set up a village granary, and to enhance community participation through social institutions. Keywords: strategy, strategy development, backward village

The tribe of Tengger, who lives in the surrounding of Mount Bromo - East java, is one of the tribes that still upholding the ancestral tradition. i.e. honoring the spirits of the ancestor. The question arises from this subject is what religious background that actually reflected through their daily activities, Hindu or Indonesia indigenous (Jawa)? The mystery revealed in one of the important rituals that only been held once every five years, the mayu desa ritual. Such ritual is also the main discussion of this article. An ethno-archeological approach was chosen to gain data and information because there are several menhirs and punden found on site and many ethnographical data still available to be observed. In this regards, a method consisted of observation and in-depth interview with whoever that considered would be able to provide information was applied. Through an analysis on a series of data, it is concluded that the animal offerings (a cow or a bull in ancient time) in the sacrificial ritual mayu desa is the central ritual in conducting the tradition of honoring the world of the spirits of the ancestor in each village of Tengger.

Ruan De-Ru and Ji Kang's four articles around ＂Health Theory of Houses Having no Good Luck or Bad Luck＂ are the longest and the most controversial ones among Ji's argumentative discourses. Diverse definitions of the debate's two sides blur Ji's role in the history of Wei and Jin Dynasties Daoist metaphysics. This paper first scrutinizes Ruan and Ji's poems with their mutual concern ＂health preservation＂ as the focus. The core of the argument is not social customs but different understandings of the health preservation issue. Ruan emphasizes self-cultivation and opposes houses' luck, and Ji further integrates them with the idea that the environment can assist self-cultivation. Ruan's and Ji's thoughts are in different levels, but both of them are products of health preservation philosophy and Ji's development from ＂self-sufficient inside to ＂qi throughout inside and outside.＂ Only by observing the two sides and revealing their advantages can readers witness Ji's genius of leading different aspects into one direction in his ＂Health Preservation Theory.＂ Therefore, Mou Zong-San's hypothesis that Ruan's thought is Ji's thought is probably partially correct, but it should be established on Ji's thought of converting from the static sense to the dynamic subject in the form of qi. Owing to Tang Yong- Tong's widely accepted view, Ji Kang's natural qi view is often considered a residue of the cosmic view in the Han Dynasty. With the perspective this study presents, Ji Kang's thought is no longer framed as the second stage of Wei and Jin Dynasties discourses about existence and nonexistence and ritual teachings, but becomes a new role expanded more completely in the history of Wei and Jin Dynasties Daoist metaphysics.

Endowment is one of the Islamic institutions that has existed since the time of Prophet Muhammad SAW. It serves as a catalyst for economic growth and development of the Muslims. Endowment is not only a ritual matter to Allah SWT but is also considered as an economic institution which benefits the Muslims. The management and administration of the waqf property is an important issue to be resolved in Malaysia. This article includes the discussion of the powers of a trustee of an endowment property in Malaysia. A number of legal obstacles and constraints that impeded efforts to develop waqf property in Malaysia are identified. Thus, the implementation of a waqf management must be aligned with the waqf legislation so that there is a continuity of the reward to the waqf donor through good governance and systematic procedures. The trustee who manages the waqf property is responsible to look after, preserve and develop the land that is donated in order to collect income which can be distributed to the recipient. Although the Religious Council is appointed as the sole trustee on the management of waqf in Malaysia, nevertheless, from the practical aspect, these assets are still subjected to various acts made by Parliament.

Chado, or the way of tea, represents the essential Japanese culture. Based on the Chinese tea culture, Chado undergoes a series of transformation and innovation throughout the history to achieve its unique status today. Each stage of this evolution focuses on different aspects of tea culture, leading finally to the emergence of Chado proper in the Muromachi period.During the Kamakura period, the Japanese tea culture was dominated by the ”monasterial tea fashion” led by Buddhist monks. The key figure of this fashion was Eisai Zenji, or the Zen master Eisai, who studied in China during the Song dynasty. His book, ”Treatise on Tea Drinking for Health”, represented the fruit of the development of Japanese tea culture during this period.Eisai's work is important in three aspects. Firstly, it takes Lu Yu's ”The Tea Classic” as its primary object of emulation. With a slight adjustment of structure, this book nevertheless follows ”The Tea Classic” to delineate all dimensions of knowledge concerning tea. Secondly, it emphasizes the tea's uses of medical and physical care. This function again is first propounded by ”The Tea Classic” and promoted by the tea-drinking habit of Song monasteries. Yet, unlike the tendency of Song monasteries, Eisai's book does not focus on the ritual of tea drinking. Furthermore, ”Treatise on Tea Drinking for Health” highlights the bitter taste of tea, promoting its medical benefits to the human heart. ”The Tea Classic”, on the other hand, emphasizes the interaction among the many tastes of tea, aiming for a balance of different elements. Lastly, the Japanese idea of drinking tea as a care of life ultimately means a way to rid of diseases and dispel evil spirits. This is a distinct line of thinking that arises from the historical background of Eisai Zenji. The tea culture of Kamakura period, generally speaking, originates from China, yet there are still remarkable differences between them. These differences show Eisai Zenji's selective acceptance of Song tea culture, sketch out the background of Kamakura tea culture, exemplify how Zen Buddhist monks connect tea to Zen and thereby establish the direction of Japanese tea culture. Since then, Japanese tea culture steps upon a different path from that of the Chinese pursuit of Taoist way of tea and life.

Balancing it out: the process by which midwifery students provide care to women following stillbirth in Papua New Guinea

The paper develops and empirically tests a composite index based solely on foreign direct investment (FDI) data to classify countries according to their central, semi-peripheral, or peripheral position in the global economic system. The research object is the set of national economies viewed through the lens of their participation in worldwide FDI flows, while the research subject is the theoretical and methodological framework enabling the identification of each country’s export-investment activity and strategic potential. The hypothesis is that outward FDI plays a decisive role in reshaping global capital accumulation, thereby distinguishing states that consistently allocate and control capital abroad (centers) from those focusing on attracting investments (peripheries). Grounded in the structural logic of world-system theory and using macroeconomic indicators of capital flows, the study proposes a numerical threshold for assigning countries to distinct strata. The time frame from 1990 to 2023 covers key phases of global economic cycles (including the crises of 1997–1998, 2008–2009, and the COVID‑19 recession), allowing the authors to trace how the proposed index reflects shifts in foreign investment patterns among the United States, China, Russia, and a broader set of countries. The findings indicate that the new FDI-based classification method captures critical structural changes overlooked by traditional GDP-centered models, including the impact of geopolitical tensions and technological competition. The article also outlines practical ways to integrate the proposed methodology into strategic forecasting and planning, while acknowledging its limitations (e. g., potential distortions from offshore jurisdictions) and suggesting future improvements (such as incorporating Net International Investment Position or capital stock metrics). Overall, the study offers a quantitative framework grounded in world-system theory for assessing countries’ positions in global capital flows and forecasting their medium- to long-term trajectories.

Kabuki is not only performed by the professionals, but also performed by the local inhabitants. In this study, I examined the Ogano kabuki and how it influenced the village by the aspects of physical culture. 1. In Ogano kabuki, there are elaborate techniques of body move, body painting and etc. On the other hand, relationships among inhabitants are reflected to the cast which played in Jishibai. As a result, audience enjoys the mismatch of the role. I interpreted this case as an important example of the grotesque realism. 2. Eating meat is prohibited before Jishibai is going to be performed (though during the Jishibai period hunting is held in Ogano). Also, ＂Okayu＂ is eaten after the practice of kabuki. This is the remaining of ＂Naorai＂ which is held all through the night. Through ＂Naorai＂, information of traditional play, subsistence and food are exchanged among people. 3. Initiation is also thought in each program. Moreover, select of the program is deeply influenced by inhabitant's circumstances. They accept Jishibai aggressively, and think that this performance has a character of important ritual in the community.

全球化雖未使民族主義沒落，但民族國家面臨日益強大的各種跨國勢力，其功能則確已式微。而約束資本主義的兩大制度－民主政治與社會福利（亦即平衡資本主義與社會正義的兩大前提），至今仍只能在民族國家的框架中施行。隨著民族國家在跨國經濟勢力衝擊下功能的式微，民主政治與社會福利的基礎也可能為經濟全球化所動搖。在新自由主義的全球主義看來，市場法則原本就應該是社會運作的唯一法則。反對此種「解政治化」趨勢的人士，則試圖一方面透過跨國合作，在全球範圍內重新約束資本主義；一方面透過國內改革，因應不可逆轉的全球化潮流。德國社會民主黨人亦瞭解面對不可逆轉的全球化，必須變革以為因應。德國對於跨國政治架構的建立頗為支持；但在執政的社民黨內部，則出現較接近新自由主義的「新中間」路線與較接近傳統社會民主觀點的社民黨左翼間的衝突。爭執的主要問題即在於：在經濟全球化的時代，社會正義應如何維持？

International student exchange in times of globalization faces numerous challenges. The Internet - making the world shrink to a global village - is often named one of them. How does the Internet affect the daily lives of American exchange students in Germany. Do they become virtual commuters?

The main problem in this research is the degradation of modero culture arising from the presence of modernization and globalization in the life of society and the lack of public role to study the culture. This research aims to find out the preses of Modero culture degradation in Lasunapa Village of Duruka Sub-district of Muna District, impact of Modero culture degradation for Lasunapa Village of Duruka Sub-district of Muna District and role and function of Modero culture so it must be maintained. This type of research is descriptive qualitative research using data collection techniques through obeservation, interview, and documentation. This analysis is done by compiling and reducing data, displaying data concluded from various parties and providing verification to conclude. Based on the result of the research, it can be concluded that (1) Modero degradation process that happened in Lasunapa Village of Duruka Subdistrict of Muna Regency started from the new culture in society so that there was cultural mixing. (2) the negative impact of Modero's cultural degradation is the loss of the social values embodied in Modero's culture. while the positive impact of Modero's cultural degradation is that people can learn about various cultures in Indonesia. (3) the role and function of culture for the people of Desa Lasunapa sure besides can increase social solidarity among society also can increase good social interction among society. Keywords: Degradation, Culture, Madero

espanolEl rodeo en tanto icono de la nacionalidad se analiza a partir de la doble perspectiva de la ontologia y economia politica revelandose las contradicciones que su despliegue entrana en la constitucion clasista de la sociedad chilena. La apropiacion de practicas populares asociadas al arreo de animales y su incorporacion al repertorio simbolico ritual nacional ademas de constituir una forma de legitimacion de la hegemonia hacendal importa la imposicion de un modelo ontologico que termina por separar y someter no solo a las personas entre si sino tambien disociar los vinculos que unen a seres humanos y animales y al paisaje del que son parte constitutiva. En efecto, el proclamado deporte nacional reconoce raices en la vida cordillerana de la que son actores principales los arrieros y es, justamente, la apropiacion de su trabajo y de sus medios de reproduccion y de vida lo que logra consagrarse a traves del ritual como el asiento simbolico de las clases hegemonicas. Se concluye que en el contexto de un nacionalismo creciente, estas instituciones y practicas merecen una revision critica que, haciendose cargo del caracter opresivo que ellas tienen, reconozcan su lugar en la configuracion de las identidades locales y regionales. EnglishThe double perspective of ontology and political economy allows analyzing rodeo as an icon of nationality revealing the contradictions that its deployment entails in the class constitution of Chilean society. The appropriation of popular practices associated with animal herding and their incorporation into the national ritual symbolic repertoire, while a means of legitimization of landowners’ hegemony, entails the imposition of an ontological model that ends up separating and subjecting not only people from each other, but also dissociating the links that unite humans and animals and the landscape of which they are a constituent part. In effect, the proclaimed national sport traces its roots in the cordilleran life of which the arrieros (muleteers) are main actors, and it is, precisely, the appropriation of their work and means of reproduction and life what allows to consecrate the ritual as the symbolic seat of hegemonic classes. In the context of growing nationalism, these institutions and practices deserve a critical review that, identifying the oppressive nature that they have, recognizes their place in the configuration of local and regional identities.