DOCSLIB.ORG

Chinese Journal of Applied Ecology 161: 180–185

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

! !! ! ! !ں೼တټक़חళჱ۫ܔ๘হጲ඗ԍࢺ૴௑ ! ጒ઄ݴဆڦ༬՚๟࡛ࣜDŽࡤջ࡛Dž ሀࡪĄ஛ূ౫˄-&,! ',,-,˅ ᅉ࿦ఱĄྼܻઊܻ˄ 4-,,#T#0)3'*˅ ౅੗ઙຯĄద෌˄'!&-*13007˅ ᴀкЁⱘഄ⧚ৡ⿄੠Փ⫼ⱘᴤ᭭ϡᰃϪ⬠㞾✊ֱᡸ㘨ⲳ៪݊㓪㗙ᇍӏԩ೑ᆊⱘ⊩ᕟഄԡǃ乚ೳ៪ 䴶⿃៪ㅵ⧚ᴗ៪݊䖍⬠ⱘⳟ⊩DŽߎ⠜⠽ⱘ㾖⚍ᑊϡϔᅮҷ㸼Ϫ⬠㞾✊ֱᡸ㘨ⲳ៪݊খϢ㒘㒛DŽ ߎ⠜㗙ᯪϪ⬠㞾✊ֱᡸ㘨ⲳᯜ⨲຿Ḑ݄ᖋ ᴗᯪϪ⬠㞾✊੠㞾✊䌘⑤ֱᡸ㘨ⲳ⠜ ߎѢᬭ㚆Ⳃⱘ㗠ϡᰃଚϮⳂⱘৃҹߎ⠜ℸкᯜ᮴䳔ᦤࠡк䴶⬇䇋⠜ᴗ᠔᳝㗙ⱘᡍޚᯜԚ㽕⊼ᯢߎ ໘DŽϡ㒣⠜ᴗ᠔᳝㗙ⱘк䴶ᡍޚᯜ⽕ℶ䫔ଂ៪⫼ѢଚϮⳂⱘDŽ ᓩ᭛˖˖㑺㗄Ꮭ呺䞥ݰᯜӞ≗㗤Ꮭ㓈ᇨ༢ᇨ੠ሐৃᢝᮃᏝ〚⨲㓪ݭⱘljϪ⬠㞾✊ֱᡸ㘨ⲳᇍϰफѮ╂䯈 ߚᵤNJᯜ⨲຿Ḑ݄ᖋϪ⬠㞾✊ֱᡸ㘨ⲳ⠽⾡ᄬ㓁ྨਬӮ੠㣅މ⢊ᏺᷪᙃഄ⡍߿ᰃ咘⍋ᯘ৿⏸⍋ᯙⱘ ೑ࠥḹᅮᳳ᡹ਞ᎕Ꮆ፵፻፾DŽ፧ ፧ ߎ⠜োISBN 978-2-8317-1641-1 ✻⠛ᯪᠬሐ·㥿ܟᯘTony Mokᯙᦤկᇕ䴶ᯜЁ೑⽣ᓎ䳲⌺ওⒽ⍖⾡ỡⱘ⍋㤝ᯫᵄ⏽·ᅝᯘJeongAhnᯙᦤ կ㄀13义✻⠛(photo page 13), ᴼϛᖋᒋᯘJan van der Kam ᯙᦤկ㄀7义೒3ᯫ䵴ѥঢ় ᯘJu Yung Kiᯙ ᦤկ㄀18义Ḛ೒2ᯫሐܟ·㥿⨲ ᯘNick Murrayᯙᦤկ䰘ᔩ9ⱘ೒10DŽ ᴀߎ⠜⠽ৃҹҢϪ⬠ֱᡸ㘨ⲳߎ⠜᳡ࡵ䚼䮼㦋পᯜഄഔᰃᯪ Rue Mauverney 28 1196 Gland Switzerland ⬉䆱ᯪ+41 22 999 0000 Ӵⳳᯪ+41 22 999 0020 ᄤֵӊᯪ[email protected]⬉ 㔥ഔ˖www.iucn.org/publications гৃ೼ҹϟ㔥ഔ㦋ᕫ˖www.iucn.org/asiancoastalwetlands ˅ѢϪ⬠㞾✊ֱᡸ㘨ⲳ˄IUCN݇ ᮍḜDŽIUCNⱘᎹއϪ⬠㞾✊ֱᡸ㘨ⲳᯜㅔ⿄IUCNᯜᐂࡽϪ⬠ᇏᡒ䞡໻⦃๗䯂乬੠থሩᣥ៬ⱘ㾷 ⧛԰乚ඳᰃ⫳⠽໮ḋᗻǃ⇨׭ব࣪ǃ㛑⑤ǃҎ㉏⫳䅵ǃϪ⬠㓓㡆㒣⌢DŽIUCNᬃᣕ⾥ᄺⷨおǃㅵ Ϫ⬠৘ഄⱘᅲഄ乍ⳂᯜϢᬓᑰǃ䴲ᬓᑰ㒘㒛ǃ㘨ড়೑੠݀ৌ݅ৠࠊᅮᬓㄪǃ⊩ᕟ੠᳔Շᅲ䏉DŽIUCN ᰃϪ⬠Ϟग़৆᳔ᙴЙǃ㾘῵᳔໻ⱘܼ⧗⦃๗㒘㒛DŽ᳝݅1200Ͼᬓᑰǃ䴲ᬓᑰ៤ਬ੠ᴹ㞾160Ͼ ೑ᆊⱘ11000ৡᖫᜓ㗙DŽIUCN೼Ϫ⬠Ϟ᳝45Ͼࡲџ໘ᯜ1000ৡᎹ԰Ҏਬᯜ䖬ᕫࠄ޴ⱒϾӭԈǃ䴲 ᬓᑰ㒘㒛੠⾕㧹ᴎᵘⱘᬃᣕDŽ㔥ഔᰃᯪwww.iucn.org IUCN ⱘ⠽⾡⫳ᄬྨਬӮ ⠽⾡ᄬ㓁ྨਬӮᯘSSCᯙᰃIUCN݁Ͼᖫᜓ㗙ྨਬӮЁ᳔໻ⱘϔϾᯜܼ⧗᳝݅8000ৡϧᆊ៤ਬDŽ⠽⾡ ᄬ㓁ྨਬӮ䗮䖛IUCNⱘܼ⧗⠽⾡䅵ߦᓔሩᎹ԰ᯜ৥IUCNঞ݊៤ਬህ⠽⾡ֱᡸ⾥ⷨ੠ᡔᴃ੠ᦤ ߎᓎ䆂ᯜҹֱᡸ⫳⠽໮ḋᗻⱘ᳾ᴹDŽSSC䖬ᇍ⫳⠽໮ḋᗻֱᡸⳌ݇ण䆂ᦤկᎼ໻ⱘᡩܹDŽ㔥ഔᰃᯪ http://www.iucn.org/about/work/programmes/species/about_ssc/index.cfm IUCN Ѯ⌆ऎඳࡲџ໘ IUCN ⱘѮ⌆䅵ߦ⬅ IUCN Ѯ⌆⾬к໘े䆒ゟ೼⋄೑᳐䈋ⱘѮ⌆ऎඳࡲџ໘ᯘㅔ⿄ AROᯙㅵ⧚DŽ 䆹 ࡲџ໘Ϣ IUCN 䆒ゟ೼⨲຿Ḑ݄ᖋⱘᘏ䚼ֱᣕᆚߛⱘড়԰੠㘨㋏DŽIUCN Ѯ⌆⾬к໘᳝ 300 ৡᎹ ԰ҎਬᯜߚᏗ೼ᄳࡴᢝǃ᷀ඨᆼǃЁ೑ǃॄᑺǃ㗕ᣱǃሐᏩᇨǃᏈ෎ᮃഺǃᮃ䞠݄वǃ⋄೑੠䍞 फDŽЎᑨᇍѮ⌆䎼⬠⫳ᗕ㋏㒳ㅵ⧚ⱘᣥ៬੠ಲᑨ৘៤ਬⱘ㽕∖ˈѮ⌆ऎඳ䇗ᭈ៤ゟϝϾ⃵ऎඳಶ ԧᯜᅗӀᰃᯪϰफѮಶԧᯘ᷀ඨᆼǃॄᑺሐ㽓Ѯǃ㗕ᣱǃᮄࡴവǃ⋄೑ǃϰᏱ≊੠䍞फᯙᯫफѮ⃵ ऎඳಶԧᯘࣙᣀफѮⱘ᠔᳝೑ᆊᯙᯜ⬅ IUCN फѮ៤ਬ೑ҷ㸼䕂⌕䋳䋷ㅵ⧚ᯫ੠ϰ࣫Ѯ⃵ऎඳಶԧᯜ ⬅Ѯ⌆ऎඳЏӏⳈ᥹ㅵ⧚ᯜᑊϢЁ೑೑ᆊҷ㸼ᆚߛড়԰˄Ё೑ǃ㩭সǃ᮹ᴀǃᳱ剰੠䶽೑˅DŽ Ⳃᔩ ᠻ㸠ᨬ㽕 ................................................................................................................... … ii 1. ᓩ㿔 ......................................................................................................................... 5 2. ⷨおᮍ⊩ .................................................................................................................. 6 3. ϰѮ੠ϰफѮⱘ╂䯈ᏺ ........................................................................................... 7 䋼 – ╂䯈ᏺᷪᙃഄⱘ䞡㽕ᗻϢӋؐ ............................................................ 8⠽≭⊹ .4 5. 䆚߿⡍߿ⱘഄഫ੠⠽⾡ ........................................................................................... 9 6. ݊Ҫ⠽⾡੠᳡ࡵⱘᑇ㸠ϟ䰡 .................................................................................... 12 7. ᇍ╂䯈ᏺⱘ࿕㚕 ....................................................................................................... 15 8. ╂䯈ᏺᷪᙃഄⱘ⍜༅ ................................................................................................ 18 9. ೳഄᓔൺᓩ䍋ⱘ⠽⾡ϟ䰡Ϣᷪᙃഄϻ༅П䯈ⱘⳈ᥹㘨㋏ ....................................... 21 10. ⏨Ϯⱘᕅડ ........................................................................................................ …24 11. ᇍೳഄ੠䋶ѻⱘ࿕㚕 ............................................................................................. .24 12. ⍋ኌᏺᓔൺⱘ᥼ࡼ࡯ ............................................................................................. .25 ᡸ᥾ᮑϢৃ⫼Ꮉ݋ὖ䗄 ...................................................................................... 28ֱ .13 14. 㒧䆎 ...................................................................................................................... .33 㟈䇶 ............................................................................................................................. .33 㓽⬹䇁 ......................................................................................................................... .34 খ㗗᭛⤂ ..................................................................................................................... .36 䰘ᔩ1.ϰѮ╂䯈ᏺᷪᙃഄܼ⧗▦ॅ੠䖥ॅ⾡ৡᔩ ..................................................... .47 䰘ᔩ2.ϰѮ-▇໻߽Ѯ䖕亲䏃㒓Ϟ∈右ᯜᇸ݊ᰃ吏呀㉏݇䬂ऎඳঞ݋ԧ࿕㚕߫㸼……..52 䰘ᔩ3.Џ㽕䯂乬ǃ᥼ࡼ࡯੠ޣᇥ╂䯈ᏺᷪᙃഄ੠⫳⠽㕸ϻ༅ⱘৃ㛑㾷އᮍḜᯘ෎Ѣ ᭛⤂ಲ乒੠ϧᆊᡩܹᯙ ..................................................................................... .63 䰘ᔩ4.ϢϰѮ-▇໻߽㽓Ѯ䖕亲䏃㒓Ⳉ᥹Ⳍ݇ⱘЏ㽕೑䰙乍Ⳃ⏙ऩ…………….............69 䰘ᔩ5.ᕅડϡৠ೑ᆊ/ഄऎⱘ䯂乬߫㸼 ....................................................................... 70 䰘ᔩ6.Ϣֱᡸऎ᳝݇ⱘゟ⊩ㅵ⧚↨䕗ಲ乒…………………………………….……..71 䰘ᔩ7.೑ᆊ/ഄऎ⦃๗ᕅડ䆘Ӌ/៬⬹⦃๗䆘ӋᯘEIA/SEAᯙゟ⊩⿟ᑣ↨䕗㸼……………72 䰘ᔩ8.খࡴ໮䖍⦃๗णᅮ੠Ⳍ݇㸠ࡼᚙމ ................................................................. .74 䰘ᔩ9.݇䬂ऎඳⱘḜ՟ⷨお ....................................................................................... .75 䰘ᔩ10. খࡴ㄀6ሞ“ϰѮ-▇໻߽㽓Ѯ䖕亲䏃㒓ӭԈ݇㋏໻Ӯ”-2012ᑈ3᳜19-22᮹ᯜ፧ ੠খࡴ㄀9⃵“࣎ఈ呀㸠ࡼӮ䆂”-ॄሐᎼ␃-3᳜23-24᮹ⱘҷ㸼ৡऩ…….............78 䰘ᔩ11. IUCNܹ߫ᴀ᡹ਞߚᵤⷨおⱘ 388ഫ⑓ഄ ........................................................ 83 ኴႜቌᄲ! IUCN ⠽⾡ᄬ㓁ྨਬӮ੠IUCNѮ⌆ऎඳࡲџ໘݅ৠ㓪ݭℸ⣀ゟ᡹ਞᯜ䆘Ԅ⊓ϰѮ-▇໻߽ ⠽⫳Ϣᴵӊᯜҹ֓ᑨᇍIUCN៤ਬᇍᏆ㒣ߎ⦄ⱘމ⢊㽓Ѯ䖕亲䏃㒓ᯘEAAFᯙ╂䯈ᏺᷪᙃഄⱘ ໮ḋᗻϟ䰡ǃ⫳ᗕ᳡ࡵࡳ㛑ϻ༅੠⫳ᗕ♒䲒᮹Ⲟ๲ࡴⱘ݇ߛDŽ䆹᡹ਞᰃϔ⾡⢊ᗕߚᵤᯜ࡯ ∖ᡒߎϔϾഄ⚍ᬊ䲚ࠄⳌ݇ⱘ᭄᥂ᑊߚᵤᯜҢ㗠ᦤߎ᭄᳝᥂ḍ᥂ⱘϰѮ-▇໻߽㽓Ѯ䖕亲 䏃㒓╂䯈ᏺ⢊މⱘ⏙᱄⬏䴶DŽᴀ᡹ਞ䆩೒ϡ䞛⫼ᓎ䆂ⱘᔶᓣᯜ㗠ᰃЎ䆹ऎඳⱘ᳝ᬓㄪᕅડ ࡯៪݋᳝އㄪᴗⱘⳌ݇ᴎᵘᦤկখ㗗䌘᭭DŽ ᴀ᡹ਞՓ⫼∈右݇䬂⾡ⱘ⢊މϢ⾡㕸䍟࢓԰Ў╂䯈ᏺᷪᙃഄᯘ৿⍋Ⓗǃ⊐⋑ǃⒽ⍖ǃ㑶ᷥ ᒋⱘᣛ⼎⠽DŽ䆹᡹ਞߚᵤњ⊓ϰѮ-▇໻߽㽓Ѯ䖕亲䏃㒓ⱘ໻㑺390ഫعᵫ੠⍋㤝ᑞᯙ⦃๗ ᳝∈右ⱘ⍋ኌഄഫᯜৠᯊ䅸ᅮњ16໘݇䬂ऎඳDŽ᡹ਞ䅸Ўᯜ䖭ᴵ䖕亲䏃㒓Ϟ᳝ѯ╂䯈ऎඳ ⢊މ䳔䞡⚍݇⊼DŽ⏨Ϯկ㒭੠⫳ᗕ᳡ࡵ䗤⏤䗔࣪ᯜ⫳ᗕ♒䲒ϡᮁ๲ࡴᯜҎ㉏⫳䅵ফࠄᕅડDŽ 㾖ᆳࠄⱘ∈右⾡㕸᭄䞣↣ᑈϟ䰡5–9%ᯘᵕᑺ▦ॅⱘ࣎ఈ呀Eurynorhynchus pygmeusϟ䰡 26%ᯙᯜᰃഄ⧗ϞӏԩϔϾ⫳ᗕ㋏㒳᠔㔩㾕ⱘDŽ䖕亲⠽⾡೼݊ᵕഄ᳔फ㓬㐕㚆ഄⱘ៤ࡳ㐕㚆 ੠໮᭄䍞ހഄⱘᯘ࣫㐕⠽⾡ᯙᄬ⌏ᰃҸҎ⒵ᛣⱘᯜ㟇ᇥ䇈ᯢ䙷䞠ⱘ⢽⣢ᰃৃᣕ㓁ⱘDŽ✊㗠ᯜ ⊓ⴔ䖕亲䏃㒓ⱘᷪᙃഄ䕀⿏ҡᄬ೼ᯢᰒ䯂乬DŽབϡ䞛প᳝ᬜ᥾ᮑᴹᬍবℸ⾡䍟࢓ᯜ䖭ᴵ䖕 亲䏃㒓᳝ৃ㛑⍜ѵᯜ݊⫳ᗕ᳡ࡵࡳ㛑೼ⷁᯊ䯈ݙህӮ㹿⸈ണDŽ ሑㅵᭈϾ䖕亲䏃㒓᳝৘⾡࿕㚕ᯜ咘⍋ᯘ৿⏸⍋ᯙᰃ᳔ؐᕫ݇⊼ⱘ⛺⚍ˈᴀ᡹ਞЏ㽕䩜ᇍ䆹ऎඳ 16Ͼ݇䬂ഄഫЁⱘ6ϾDŽ೼䖭ѯഄഫЁˈ䴶Јⱘ᳔㋻䖿࿕㚕ᰃ⊓⍋䰚ഄⱘᓔൺDŽ䘹ᛳ੠ഄ⧚ ᙃ㋏㒳ᯘGISᯙ ߚᵤ㸼ᯢ咘⍋ⱘ䖭6ϾഄഫҢ20Ϫ㑾80ᑈҷ䍋╂䯈ᏺᷪᙃഄᑇഛᤳ༅35%DŽֵ བℸ໻䞣ⱘᤳ༅ৃ㛑ህᰃᴀऎඳ╂䯈ᏺ⫳⠽໮ḋᗻ੠⫳ᗕ㋏㒳᳡ࡵϟ䰡ⱘ݇䬂᥼ࡼ࡯DŽ ᴀ᡹ਞಲ乒њ䗴៤⦃๗䗔࣪ⱘЏ㽕᥼ࡼ࡯DŽ䗮䖛䆘Ӌ৘⾡䖛⿟থ⦄ᯜᖙ䳔ᘶ໡੠䞡ᓎᓔথ䳔 Ϣ⦃๗䳔∖П䯈ⱘᑇ㸵ᯘࣙᣀ⊩ᕟǃ㵡䌘ǃᷪᙃഄϢ⠽⾡ֱᡸᯜᛣ䆚ᬭ㚆Ϣⶹ䆚ᯙᯜⳂࠡ䖭∖ ѯᮍ䴶ᰃ㭘ᔅⱘᯜ᳝ᯊ⫮㟇ᰃ༅ᐌⱘDŽᇍ᥼ࡼ࡯ⱘಲ乒ߚᵤߚ߿ᰃҢ೑ᆊ੠݋ԧഄഫϸϾሖ 䴶䖯㸠ⱘDŽᴀ᡹ਞᔎ䇗њ೼ֱᣕ⦄⢊ᚙ᱃ϟˈᇍ⫳⠽໮ḋᗻⱘ亢䰽ˈᇍ⊓⍋⼒ऎ⫳䅵ⱘ亢䰽 ঞᇍ㒣⌢ᡩ䌘ⱘ亢䰽DŽ亢䰽ⱘ┰೼࿕㚕䕗໻ˈࣙᣀ⏨Ϯ㒣⌢ᤳ༅੠⊓ኌජᏖ੠е䬛ⱘ㒣⌢ॅ ᆇ੠ᤳ༅DŽ ˈߎњֱᡸܼ⧗⫳⠽໮ḋᗻⱘⳂᷛᡓ䇎خḍ᥂㢹ᑆ䞡㽕ⱘ໮䖍⦃๗ण䆂ˈ⊓䖕亲䏃㒓ⱘ೑ᆊ Ԛᰃ৺ሹ㸠њᡓ䇎㽕ⳟᴀ᡹ਞᣛߎⱘ⠽⾡⾡㕸ˈᷪᙃഄ᭄䞣੠䋼䞣ϟ䰡ⱘ䍟࢓ᰃ৺ᕫࠄ䘣 ࠊDŽϔϾ೑ᆊⱘ㒣⌢੠⦃๗ৃᣕ㓁ᗻৃ㛑Ӯ㹿䚏೑㸠ࡼ᠔⸈ണDŽ⦄᳝ⱘ৘⾡⍋⋟׵䆂ᕔᕔϡ 㛑᳝ᬜ㾷އ䖭ѯ݋ԧ䯂乬DŽҎ㉏ᖿ䗳ᓔথᇍ䖕亲䏃㒓ⱘ⠽⾡ѻ⫳њ䋳䴶ᕅડˈᇍ╂䯈ᏺ⫳ᗕ 㒳Ё᳝Ӌؐⱘ⫳ᗕ᳡ࡵࡳ㛑˄ᇍҎ㉏ᰃकߚ䞡㽕ⱘ˅г᳝䋳䴶ᕅડDŽ᮴䆎ᰃफ亲៪࣫亲ⱘ㋏ 䛑䳔㽕ᷪᙃഄˈሑㅵᅗӀ߽⫼ᷪᙃഄⱘϡৠ䚼ߚDŽ᠔ҹাֱᡸ䙷ѯ᳔དⱘഄഫ᮴ࡽѢֱ⾡⠽ ߚǃ᳝ᬜ੠ᑓ⊯ഄֱᡸᭈϾᷪᙃഄ㔥㒰DŽܙᡸܼ䚼䖕亲⠽⾡ⱘᭈϾ㔥㒰ˈᖙ䳔 ᰃ䗖ᔧⱘDŽ䖕亲䏃㒓ⱘ右㉏੠ᷪخߚᵤˈ≵᳝ᦤߎᓎ䆂ˈԚ៥Ӏ䅸Ў䖭ḋމ⢊ሑㅵ䖭ҙҙᰃ ᙃഄᰃϾ೑ᆊ᳝݅ⱘ㞾✊䘫ѻDŽᖙ乏䞛প໮⾡᥾ᮑᴹ䭓Йഄֱᡸ䖭ѯ䌘⑤ˈ಴ℸ᳝ᖙ㽕ᓔ ˈሩ೑䰙ড়԰DŽ䰸䴲ֱ䆕ᴀऎඳ催䗳㒣⌢থሩϢ⦃๗ֱᡸপᕫᑇ㸵ˈ৺߭㒣⌢៤ᵰᇚᰃⷁ᱖ⱘ ⸈ണᵕ᳝Ӌؐⱘ⫳ᗕ㋏㒳᳡ࡵᇚӮ↕♁㒣⌢៤ህˈҷӋ催ᯖⱘ⫳ᗕ♒䲒ᇚӮ᮹Ⲟ乥㐕থ⫳DŽ 1. ᆅჾ! ╂䯈ᏺᯜे⍋⋟Ϣ⎵∈੠䰚ഄ⦃๗П䯈ⱘ⣁䭓ᷪᙃഄˈ⡍⚍ᰃ਼ᳳᗻ㹿╂∈⏍≵ǃ㓧വ੠ ⎸⊹≝⿃ᯘHealyet al. 2002ᯙDŽᅗӀᦤկⱘ⫳ᗕ㋏㒳᳡ࡵ᳝ᯪ亳⠽ǃ〇ᅮ⍋ኌǃ䰆ℶ亢ᲈǃ ᡸ⫳⠽໮ḋᗻᯜᑊϨ㒣ᐌᰃ⼒Ӯ⌏ࡼЁᖗᯘljगᑈ⫳ᗕ㋏㒳䆘Ԅ2005NJᯙDŽֱ ህܼ⧗㗠㿔ᯜҢ1980ᑈ㟇2000ᑈ໻㑺᳝35%ⱘ㑶ᷥᵫϻ༅ᯘGiriet al. 2011ᯙ˗೼䖛এⱘ100ᑈ 㑺᳝30%ⱘ⍋㤝ϻ༅ᯘGiriet al. 2011ᯙDŽ╂䯈ᏺгᰃབℸᯜফࠄҎⱘᕅડᕜ໻DŽⳂࠡ៥Ӏᇍᅗ ӀⱘߚᏗǃ⢊މ੠䍟࢓ⶹП⫮ᇥᯘHealyet al. 2002, Millennium Ecosystem Assessment2005, Keddy 2010ᯙDŽԚᰃѮ⌆╂䯈ᏺᤳ༅䗳⥛㑺ㄝѢ៪໻ѢᏆ䆄ᔩⱘ㑶ᷥᵫᯘGiri et al. 2011ᯙǃ⛁ ᏺᵫᯘAchard et al. 2002ᯙ੠⍋㤝ᯘWaycott et al. 2009ᯙ⍜༅䗳⥛DŽ՟བ䖛এⱘ50ᑈᯜЁ೑Ⓖ⍋⑓ ഄᯘࣙᣀ⊐⋑ᯙ⍜༅њ51%ᯘAn et al. 2007bᯙᯜ᮹ᴀ⍜༅њ40%ᯜ䶽೑⍜ ༅њ60%ᯜᮄࡴവ⍜༅ њ70%ҹϞᯘHilton & Manning 1995, Yeeet al. 2010ᯙDŽ ⧛⠽੠⦃๗ব࣪ⱘӬ⾔ᣛ⼎⠽DŽᅗӀⱘ⫳ᗕԡᑓ⊯ᯜՓ⫼໮⾡亳⠽੠މ⢊ᒋع右㉏ᰃ⦃๗ 䌘⑤ᯜᅗӀᇍ⦃๗ব࣪ᬣᛳDŽᮽ೼19Ϫ㑾ᯜ㺙ܹㄐЁⱘ䞥ϱ䲔⫼Ѣ䞛ⷓϮᯜৃҹᣛ⼎ߎⷓݙ ੐਌ぎ⇨䋼䞣ᰃ৺ᅝܼDŽ៥Ӏ䖬߽⫼右㕸᭄䞣ⱘ⊶ࡼথߎ⦃๗亢䰽䄺᡹ᯘRogerset al. 2006cᯙDŽӫ໮ⱘ右㉏ᄺᆊ੠ⷨおҎਬⷨお੠ⲥ⌟右㉏ᯜ㦋প䖘ҞЎℶ᳔ܼ䴶ⱘ右㉏⾡㕸ⱘ ߽⫼䞥ϱ䲔ϔḋᯜ᳔䖥᳝᡹ਞ䇈ϰѮ-▇໻߽㽓Ѯ䖕亲䏃㒓Ϟⱘ∈右ϟ䰡ᯘ䖕亲ڣᯊ䯈ব࣪DŽ 䏃㒓೒1ᯙˈ㸼ᯢ⦃๗᳝䞡໻ব࣪ᯜ䳔㽕㋻ᗹ䇗ᶹDŽ೼ϰѮ-▇໻߽㽓Ѯ䖕亲䏃㒓Ϟⱘফ࿕ 㚕ⱘ∈右⠽⾡᭄䞣催ѢϪ⬠Ϟ݊Ҫ7ᴵЏ㽕䖕亲䏃㒓ᯘKirby 2010;㾕೒2ᯙDŽ䖭ѯ⠽⾡໻䚼 ߚձ䌪╂䯈ᏺᯜ⡍߿ᰃ24⾡ܼ⧗ফ࿕㚕ⱘ៪䖥ॅⱘ吏呀㉏右ǃ∈⾑ǃ⨉呁ǃ吸㉏ǃ⍋右੠ 吜吩ᯘIUCN2011ᯙᯜ䖬᳝݊Ҫ9⾡吏呀㉏右ℷ೼ᅵ䆘Ёᯜৃ㛑ߚ㉏Ўফ࿕㚕⠽⾡៪䖥ᳳ䖥ॅ ⠽⾡DŽ ᄬ㛑䞣⫼Ѣ䭓䎱ټ㛑䞣੠ܙℛഄᰃ䖕亲右㸹ذℛഄᯘذ䖕亲䏃㒓Ϟ╂䯈ᏺⱘ⍜༅ᯜ⡍߿ᰃ ⾏亲㸠ⱘഄ⚍ᯙᯜᇍѢ吏呀㉏右⾡㕸㟇݇䞡㽕ᯘMyerset al. 1987, Goss-Custardet al. 1995, Bakeret al.2004, Buehler & Piersma 2008, Warnock 2010, Rakhimberdiev et al. 2011ᯙDŽ᭄ҹ ⱒϛ䅵ⱘ吏呀㉏右೼䖕亲䏃㒓Ϟ亲㸠ᯜѮ⌆ⱘ╂䯈ᏺᏆ㒣៤Ў䆹䏃㒓ϞⱘЏ㽕⫊乜ᯘBarter 2002, 2003, Bamfordet al. 2008, Caoetal. 2009, Rogers et al. 2010, Yang et al. 2011aᯙDŽ ╂䯈ᏺᰃ޴ⱒ⾡右ᯘ᭄䞣᳝޴ⱒϛাᯙⱘ䞡㽕ᷪᙃഄᯜгᰃ⍋啳ㄥᎶഄǃѮ⌆⍋䉍㐕Ⅺഄǃ䞡 㽕㒣⌢剐㉏ⱘ㐕Ⅺഄ੠᭄ग⾡᮴㛞Ợࡼ⠽ⱘᆊುDŽⳂࠡѮ⌆䆌໮ձ䌪╂䯈ᏺⱘ⠽⾡໘Ѣೄ ๗Ё˗՟བ᳝5⾡╂䯈ᏺ⍋㤝ᰃܼ⧗ফ࿕㚕⠽⾡ᯘShortet al. 2011ᯙᯜৄ⑒⍋ኵϰ䚼ॄ໾⋟偐 ⍋䈮ेЁढⱑ⍋䈮ᯘSousa chinensisᯙᰃᵕॅ⠽⾡ᯘRosset al. 2010ᯙDŽ ǃ䍟࢓੠࿕㚕ⱘֵᙃᯜ⹂ᅮњ᳔໻⸈ണ亢䰽ⱘމ⢊ߚᵤ㓐ড়њᏆ᳝ⱘ݇Ѣމ⢊IUCNথ䍋ⱘ ऎඳᯜᦤߎњֱᡸ䖭ѯ䞡㽕⫳ᗕ㋏㒳ⱘᣛᇐ㒆㽕DŽЎњᅠ៤ℸ乍㓐ড়ߚᵤᯜᇍ3乍݇䬂ᡩܹ 䖯㸠њ䆘ᅵᯪ(i)䆺ሑᅵ䯙Ꮖ㒣থ㸼੠ᇮ᳾থ㸼ⱘ᭛⤂ᯫ(ii)ߚᵤ৘⾡ᴹ⑤ⱘᏆ㒣থ㸼੠ᇮ ᳾থ㸼ⱘ᭄᥂ᯫ੠(iii)ऎඳϧᆊ੠ᔧഄϧᆊⱘᡩܹDŽ ೒ 1. A)吏呀㉏右ⱘ 8 ᴵ䖕 亲䏃㒓B)ϰѮ-▇໻߽㽓Ѯ 䖕亲䏃㒓ᯘEAAFᯙDŽㆁ༈㸼⼎ 䖕亲∈右೼ܼ⧗ⱘ໮⾡䏃㒓 ᯘ Boere & Stroud 2006, Bamfordet al. 2008ᯙDŽᅲ䰙Ϟᯜ ϔ⾡右ⱘ䖕亲䏃㒓ৃҹ㽚Ⲫ䆹 䏃㒓ⱘ໻䚼ߚᯜৃҹ䖲㓁ഄ৥ ᯘ फ៪৥࣫亲㸠 Mintonet al. 2011, Battleyet al. 2012ᯙDŽ৥ 㐕Ⅺഄⱘ亲㸠໻໮䲚Ё೼咘⍋ ᯘ৿⏸⍋ᯙᯜᰃ↣ᑈ 3 㟇 5 ᳜ⱘ Џ㽕ⱘࡴ⊍キ ჺ৯ݛ݆ .2 㓐䗄 ⢊މߚᵤᰃ೼ᇍ᭛⤂䌘᭭⏅ܹ㋏㒳ⱘⷨお෎⸔Ϟᑊ㵡ড়њϧᆊᛣ㾕੠ܼ⧗ⱘᡩܹDŽᑓ⊯ഄᬊ 䲚ǃᭈ⧚੠ߚᵤ∈右ǃ䗝ᅮⱘ⾡㕸ǃᷪᙃഄϻ༅੠ফ࿕㚕䖛⿟ⱘ᭄᥂ᯜҢ㗠߸ᅮҔМᰃֱᡸ ⫳⠽໮ḋᗻ᳔䞡㽕੠᳔㛚ᔅⱘऎඳDŽߚᵤⱘ䞡⚍ᰃ˖ાѯ᥼ࡼ࡯䗴៤њ╂䯈ᏺ⫳ᗕ㋏㒳ঞ݊ ᦤկ᳡ࡵⱘϹ䞡ϻ༅៪ᇍ݊ᔶ៤њ࿕㚕ᯜࣙᣀϰѮ-▇໻߽㽓Ѯ䖕亲䏃㒓ᭈԧ੠⡍߿䞡㽕ⱘ ഄഫ˗䖛এǃ⦄೼੠ᇚᴹⱘ╂䯈ᏺᷪᙃഄೳഄᓔൺ䅵ߦᇍાϔϾഄഫ亢䰽᳔໻DŽᏆ㒣᳝޴乍 Ḝ՟ⷨおᦤկњഄഫⱘ䆺㒚ֵᙃᯜᣛᯢњ᳔ফ࿕㚕ⱘഄഫ៪ᇍ∈右䖕亲᳔䞡㽕ⱘഄഫDŽ ᭄᥂Ϣ᭄᥂ᑧ ϧᆊⱘᓩܹ ,8&1ᘏᑆџ৥Ϣᴀ乍ⷨお⍝ঞⱘ৘೑੠ऎඳᬓᑰঞ䴲ᬓᑰ㒘㒛ⱘⳌ݇䚼䮼থߎњ∛ᘏџᅲ ੠ᛣ㾕ⱘ䇋∖DŽᴀ乍ⷨお਌ᬊњҪӀড作ⱘᛣ㾕DŽℸ໪ˈ԰㗙ӀখࡴњϰѮ▇໻߽㽓Ѯ 䖕亲䏃㒓ӭԈ݇㋏㄀݁⃵Ӯ䆂ˈҪӀ೼䆹Ӯ䆂ϞϢϧᆊӀ੠ᬓᑰᅬਬ䖯㸠њ⏅ܹⱘⷨ䅼DŽ 右ⱘ⾡㕸 ෎Ѣᬊ䲚ⱘ᭄᥂੠⠽⾡ᇍ⦃๗ব࣪ⱘᬣᛳᑺᯜ៥Ӏ䗝ᢽњ╂䯈ᏺ੠╂䯈ᏺᷪᙃഄ㣗ೈⱘ∈ 右ᯘࣙᣀ吏呀㉏ᯜབ呀ǃ吏੠≭䫹㉏ᯜ㾕䰘ᔩ1ⱘৡᔩᯙᯜᅗӀᰃ៥ӀߚᵤЁ᳔ᙄᔧⱘᣛ⼎⠽DŽ މ⢊ᒋعᷪᙃ೼╂䯈ᏺⱘ∈右ԡѢ亳⠽䫒ⱘ乊㑻ˈ㒭៥Ӏᦤկњ᳔ᮍ֓ǃ᳔᳝࡯ⱘ⫳ᗕ㋏㒳 ⱘᣛ⼎ᯘMalloryet al. 2006ᯙᯜৠᯊ៥Ӏ᳝䖭ѯ右㉏㡃དⱘ⠽⾡ⲥ⌟᭄᥂ᯘLiet al. 2007, 2009b, Bamfordet al. 2008ᯙDŽ᭄᥂ᑧЁ᳝ձᄬѢϰѮ╂䯈ᏺঞ݊ᷪᙃഄⱘ155⾡∈右ⱘЄᆠᑺǃߚ ㄝ䆺㒚ֵᙃDŽ೼155Ͼ⠽⾡Ё᳝24⾡ܼ⧗ফ࿕㚕ⱘ⠽⾡ ᯘབᵕॅ⠽⾡ǃ▦ॅ៪މ⢊Ꮧǃֱᡸ 㛚ᔅ⠽⾡ᯜ㾕IUCNফ࿕㚕⠽⾡㑶㡆ৡᔩwww.iucnredlist.orgᯙ៪䖥ॅ⠽⾡ᯘ㾕䰘ᔩ1ᯙ˗711⾡ 䖕ᕭ吏呀㉏右ᯜࣙᣀ⍋叹Ϣ➩叹ᯘ㾕㄀5䚼ߚᯙDŽℸ໪ᯜ៥Ӏᦤկњᴀߚᵤ䞛⫼ⱘ݇䬂ऎඳݙᶤ ѯ吏呀㉏⾡㕸ᔧࠡ䍟࢓ⱘ᭄᥂ᯜҹঞᭈԧ䖕亲䏃㒓ⱘ⢊މᯘḍ᥂ᯚ຿݄໻ᄺ੠▇໻߽㽓Ѯ ⍝⾑ⷨお㒘ᦤկⱘ᭄᥂ᯙDŽ 䞡㽕ഄഫϢ݇䬂ऎඳ 䗮䖛ᇍ䞡⚍右ऎᯘ೑䰙右ⲳ2001ᯙᯜϰѮ-▇໻߽㽓Ѯ䖕亲䏃㒓ⱘ䖕ᕭ∈右ӭԈഄഫǃ吏呀㉏ 右೑䰙䞡㽕ഄഫᯘBamfordet al. 2008ᯙᯜ⍋ኌֱᡸഄㄝֵᙃⱘᭈ⧚ᯜ䅸ᅮњ388ഫ⍋ኌഄഫ߫ ܹᴀ乍ⷨおЁᯘ䰘ᔩ11ᯙDŽҢܼ䚼ഄഫЁ⹂ᅮњϔ㒘ഄഫᯘ䰘ᔩ11ᯜ㉫ԧᯙ݋᳝໻䞣߫Ўܼ⧗ ফ࿕㚕៪䖥ॅ∈右ᯜϔᑈЁӏԩᯊ䯈䛑᳝催ᑺ໮ḋᗻ੠໻㾘῵⾡㕸ⱘ吏呀㉏右DŽ⡍߿ᰃ䖭 ϔ㒘ഄഫ಴ЎҹϟϝϾ಴㋴㗠៤ЎӋ᳔ؐ催ⱘഄഫᯪ 1. ܼ⧗ফ࿕㚕ⱘ੠䖥ॅⱘ吏呀㉏⠽⾡᭄Ⳃ੠݊Ҫ╂∤∈右ⱘ᭄Ⳃᯫ ᔧࠡ吏呀㉏右ⱘ᭄Ⳃ催Ѣ䖕亲䏃㒓Ϟⱘ⾡㕸᭄䞣ⱘ1% (ϔᑈЁⱘ᳔催᭄ؐ)ᯫ.2 3.吏呀㉏右ⱘᘏ䞣 Ўߚᵤ᳔㒜ഄഫ㒘ᯜ៥Ӏᣝ✻ഄ⧚ԡ㕂ᡞᅗӀᬒ೼݇䬂ऎඳݙDŽᕐℸ᥹䖥ⱘഄഫᯜབᵰᅗӀ ⊓ⴔ╂䯈ᏺᷪᙃഄⱘ䖲㓁ᓊ䭓ᮍ৥ᯜህৃҹ䅸ЎᅗӀᰃৠϔϾ݇䬂ऎඳDŽ㹿䅸ᅮⱘ݇䬂ऎ ඳ᳝݅16Ͼᯘ䰘ᔩ2㄀5䚼ߚᯙDŽ䗮䖛ᇍᏆ㒣থ㸼ⱘ੠ᇮ᳾থ㸼ⱘϡৠᴹ⑤ⱘ᭄᥂䖯㸠ᅵ䯙ᯜ 䗮䖛ϧᆊ੼䆶䖛⿟ᯜᅠ៤↣ϔϾ݇䬂ऎඳⱘߚᵤᯜҢ㗠ᕫߎ: ᡸഄⱘ㽚Ⲫ㣗ೈᯘ䰘ᔩ2ᯙᯫֱ .1 1 ϡࣙᣀ♄༈呺叵ᯘVanellus cinereus,ᯙǃ▇ ⌆ ➩ 吏 ᯘStiltia isabellaᯙᯜ޸༈呺叵ᯘVanellus vanellusᯙ,䭓ఈࠥ 吏ᯘCharadrius placidusᯙ,ᅗӀϡՓ⫼╂䯈ᏺⒽ⍖੠/៪ᅮᷪⱘ ᯜ᮴䆎ᰃ೑ݙ䖬ᰃ೑䰙ᯜᏆ㒣ᰃ৺ᇚܹ݊߫೑䰙䞡㽕މ⢊བৃ㛑ᯜ↣Ͼ݇䬂ऎඳⱘֱᡸ ⑓ഄৡᔩ៪԰Ў׭䗝ᯘ೑䰙右ⲳ2005ᯙᯘ䰘ᔩ2ᯙᯫḍ᥂Ϟ䗄಴ᄤᕫߎⱘ⫳⠽໮ḋᗻ⡍⚍ᯘඍᔩ ᯙᯫ፧ 3. ╂䯈ᏺ⑓ഄ೼2000ᑈҹࠡ੠ᔧࠡᯘ2010ᑈҹৢᯙⱘ䴶⿃DŽབ᳝ৃ㛑ᯜ߽⫼Ꮖ㒣থ㸼ⱘ䌘 ⑤DŽབᵰϔϾऎඳ≵᳝ৃҹՓ⫼ⱘֵᙃᯜ៥ӀৃҹՓ⫼ᇮ᳾থ㸼ⱘϰѮ╂䯈ᏺ䘹ᛳ䌘᭭ ᯘMurray et al. ᇮ᳾থ㸼ⱘ᭄᥂ᯙDŽ݇Ѣ╂∤ऎඳⱘ㣗ೈᯜৃҹ߽⫼Ꮖⶹ╂∤催ᑺⱘLandsat ऎ߿ᯜৃҹ᥂ℸ䅵ㅫϸϾᯊᳳП䯈ⱘ╂∤Ⓗ⍖ڣ䌘᭭䅵ㅫDŽ߽⫼催╂੠Ԣ╂ⱘ೒ڣि᯳೒ 䴶⿃ⱘޣᇥ䞣ᯘ䰘ᔩ2ᯙᯫ 4. ೳഄᓔൺᇍ╂䯈⑓ഄ↨՟ⱘᕅડᯘ㸼4੠䰘ᔩ2ᯙᯫ 5. ᇍ䖭ѯഄഫⱘ᥼ࡼ࡯Ϣ࿕㚕DŽ ᴀ乍ⷨおᦤկḜ՟ⷨおᯜࣙᣀϔѯ᳔ফ࿕㚕៪ᇍ∈右᳔䞡㽕ⱘഄഫᯘ䰘ᔩ9ᯙDŽ
Recommended publications
  • Basic Theory for Martial Arts and Oriental Health Practice Prepared By

    Basic Theory for Martial Arts and Oriental Health Practice Prepared By

    Basic Theory for Martial Arts and Oriental Health Practice Prepared by: Jeffrey W. Helaney, D.Sc. Oriental Medicine & gthDan TaeKwon-Do The theories mentioned in this study guide comprise the basic conceptual framework of most Traditional Chinese Medicine modalities and eastern martial arts styles. When used separately or together the constructs form as simplistic method for viewing the interactions of the human body and the universe itself Regardless of the methodology used to diagnosis an illness, to treat a patient's complaints, or to focus a martial arts attack basic understanding of the process needed to affect change (from an eastern perspective) can be found utilizing one or more of theses theories. It is beyond the scope of this study guide to delve deeply into oriental medical theory or methods of attack. Volumes can and have been written on each subject. This outline is designed to give the student a basic understanding of how most eastern traditions view the functioning of the human body. A basic understanding of these theories and the meridian system is a prerequisite for progressing beyond the rank of 1st Degree Black Belt in this school. fig 1-1 Common characters on left, simplified characters on right Pire Water Table: 1 -2 Chart of Common Sun :Moon Concepts in Yin :MaCe PemaCe And Yang Theory 'fuJ:ess (])eficient )lctive Inactive P.nergy :Matter Punction Porm Yin and Yang are opposites, relative to each other. Nothing in nature is either wholly yin or wholly yang. Everything contains the essence of the other inside it. Yin and Yang are constantly changing balance, with each attempting to gain dominance.
  • Insights Into Seismogenic Deformation During the 2018 Hualien, Taiwan, Earthquake Sequence from Insar, GPS, and Modeling by Jiun-Yee Yen, Chih-Heng Lu, Rebecca J

    Insights Into Seismogenic Deformation During the 2018 Hualien, Taiwan, Earthquake Sequence from Insar, GPS, and Modeling by Jiun-Yee Yen, Chih-Heng Lu, Rebecca J

    ○E Insights into Seismogenic Deformation during the 2018 Hualien, Taiwan, Earthquake Sequence from InSAR, GPS, and Modeling by Jiun-Yee Yen, Chih-Heng Lu, Rebecca J. Dorsey, Hao Kuo-Chen, Chung-Pai Chang, Chun-Chin Wang, Ray Y. Chuang, Yu-Ting Kuo, Chi-Yu Chiu, Yo-Ho Chang, Fabio Bovenga, and Wen-Yen Chang ABSTRACT We provide new data and insights into a 6 February 2018 ings, 17 fatalities, and extensive damage to roads and other infra- M w 6.4 earthquake that shook the city of Hualien in eastern structure. Field surveys conducted immediately after the 6 Taiwan at the leading edge of a modern arc–continent collision. February event (Eastern Taiwan Earthquake Center [ETEC], Fatalities and damages were concentrated near the Milun fault 2018) revealed 70 cm of transpressive left-lateral, east-side-up co- and extended south to the northern Longitudinal Valley fault. seismic offset across the steeply east-dipping Milun fault and Although the Hualien area has one of the highest rates of seis- a similar amount of left-lateral displacement on the Lingding fault micity in Taiwan, the geologic structures responsible for active 10 km south of Hualien (Fig. 1). The focal mechanism of the deformation were not well understood before this event. We main earthquake from U.S. Geological Survey (USGS) and Cen- analyzed Interferometric Synthetic Aperture Radar (InSAR) and tral Weather Bureau (CWB) indicates a steeply west-dipping Global Positioning System (GPS) data and produced a 3D fault plane at 10–12 km depth, in contrast to the steep eastward displacement model with InSAR and azimuth offset of radar dip on the Milun fault documented in field and near-surface geo- images to document surface deformation induced by this earth- physical surveys (Yu, 1997).
  • The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，And Symbol

    The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，And Symbol

    C heu H ock T ong National University of Singapore The Festival of the Nine Emperor Gods in Malaysia: Myth，Ritual，and Symbol Abstract The present paper describes and analyzes the Festival of the Nine Emperor Gods, a popular celebration among the Chinese in Malaysia. The origins of the myth of the Nine Emperor Gods may be traced back to the Nine Human Sovereigns of Chinese tradition, to the historical events of the Han and Ming dynasties, and to the circumstances of the Chinese immigration into Malaysia. The myth of the Nine Emperor Gods is enacted in a body of rituals, the significance of which is reflected in the symbolic representations of the gods. Myth, ritual, and symbol are thus ideologically interrelated to form a structural framework for the interaction of the yin-yang forces at different levels of the cosmic representations featured in the festival. The festival provides a venue for the yearly renewal of cosmic power, so that human life may be rejuvenated and human conflicts resolved. Key words: Nine Emperor Gods — festival— myth ——ritual— macrocosm 一 micro­ cosm — infracosm Asian Folklore Studies, Volume 55，1996: 49-72 1 H E Festival of the Nine Emperor Gods (Jiuhuangye 九皇爺）in 1 Malaysia is a form of temple fair celebrated only at temples dedicated to these gods. In a 1984 survey I found tmrty-nine such temples in Peninsular Malaysia and none in the states of Sabah and Sarawak. In 1990 the number in Peninsular Malaysia had increased to fifty. My latest surveys, in 1991 and 1992，revealed a further three temples in the West しoast Residency of Sabah (two in Kota Kinabalu and one in Labuan).1 The organization of the festival can be represented in the form of two large concentric circles.
  • Practicing Propriety by Wearing Jade and the Origin of Confucian Myth

    Practicing Propriety by Wearing Jade and the Origin of Confucian Myth

    Journal of Literature and Art Studies, April 2017, Vol. 7, No. 4, 399-409 doi: 10.17265/2159-5836/2017.04.002 D DAVID PUBLISHING Body and Etiquette: Practicing Propriety by Wearing Jade and the Origin of Confucian Myth-ritual* TANG Qi-cui WU Yu-wei Shanghai Jiao Tong University, Shanghai, China The Chinese University of Hong Kong, Hong Kong, China Etiquette (禮 Li, or ceremonial rules) is essentially a narrative symbol laden on human body (體 Ti). The practice and belief in etiquette and body are observable points which cannot be ignored in genetics exploration of “etiquette”. This article makees an archaeological excavation on “Li” (禮),“Ti” (體), and the metaphorical meaning of such phrases as “ringing jade to show etiquette” (鸣玉以相), “practicing etiquette by wearing jade” (佩玉践形) and so on. It finds that body, etiquette, and jade is a trinity in the Confucian ritual practice of the body, and even in ancient religious rites. The relationship is shown as below: external body (physical appearance)—etiquette and jade (media)—internal virtue (sacred power or holy force). The paper thus reveals the power source of the birth of rites, and the source link between holy rites and the mundane morals, which provide a new explanation of the origin of the “etiquette”. Keywords: body (體 Ti), etiquette (禮 Li), practicing etiquette by wearing jade, bodily thinking, confucian myth and rites, the origin of etiquette Introduction As the most technical and instrumental part of the ethical code and regulation, etiquette (Li) was the practice of the metaphysical part in Confucianism. According to the classical speeches of Gaoyao (皋陶谟) in Book of History (《尚书》), rites originated from destiny, Fatality Order constituted the basic root of ritual system’s legitimacy (天秩有礼，自我五礼有庸哉！)1.
  • The Largest Instrumentally Recorded Earthquake in Taiwan: Revised Location and Magnitude, and Tectonic Significance of the 1920 Event T

    The Largest Instrumentally Recorded Earthquake in Taiwan: Revised Location and Magnitude, and Tectonic Significance of the 1920 Event T

    The largest instrumentally recorded earthquake in Taiwan: revised location and magnitude, and tectonic significance of the 1920 event T. Theunissen, Y. Font, S. Lallemand, W.T. Liang To cite this version: T. Theunissen, Y. Font, S. Lallemand, W.T. Liang. The largest instrumentally recorded earthquake in Taiwan: revised location and magnitude, and tectonic significance of the 1920 event. Geophysical Journal International, Oxford University Press (OUP), 2010, 183 (3), pp.1119-1133. 10.1111/j.1365- 246X.2010.04813.x. hal-00545459 HAL Id: hal-00545459 https://hal.archives-ouvertes.fr/hal-00545459 Submitted on 16 Dec 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Geophysical Journal International Geophys. J. Int. (2010) 183, 1119–1133 doi: 10.1111/j.1365-246X.2010.04813.x The largest instrumentally recorded earthquake in Taiwan: revised location and magnitude, and tectonic significance of the 1920 event Thomas Theunissen,1 Yvonne Font,2 Serge Lallemand1,3 and Wen-Tzong Liang4 1Geosciences Montpellier, UMR 5243, CNRS, University of Montpellier 2, France. E-mail: [email protected] 2Geoazur, UNS-IRD-OCA, Villefranche-Sur-Mer, France 3LIA (Associated International Laboratory) ADEPT (Active Deformation and Environment Programme for Taiwan), Taiwan and France 4Institute of Earth Sciences, Academia Sinica, Taipei, Taiwan Accepted 2010 September 16.
  • A Reconstruction of Zhuangzi's Philosophy on Transcendence

    A Reconstruction of Zhuangzi's Philosophy on Transcendence

    religions Article The Big and the Great: A Reconstruction of Zhuangzi’s Philosophy on Transcendence Limei Jiang Center of Value & Culture, School of Philosophy, Beijing Normal University, Beijing 100875, China; [email protected] Received: 29 November 2018; Accepted: 25 December 2018; Published: 4 January 2019 Abstract: This essay attempts to demonstrate the logic of Zhuangzi in his different attitudes toward “debate on big and small” by bringing into discussion the two versions of translation in the English languages, which provide a new approach to analyze the difference in the controversial commentaries on Zhuangzi. This essay points out that the ideal of “free and easy wandering” is a type of positive pleasure. By means of rational thinking and imagination, one’s searching for the external values is turned into the internal pursuit for wisdom in the transformation of things. Zhuangzi’s theory of transcendence not only provides the subject with multi-perspectives, but also substitutes the self-identity with self-value. Through the interaction between self-awareness and self-reaction, the subject can be unified with the great Dao through purposive activities. However, Guo Xiang’s commentary cancels the necessity of self-cultivation and negates the purposefulness of the subject, which underestimates the value of Zhuangzi’s construction of transcendence. Keywords: positive pleasure; purposiveness; self-awareness; self-reflection; no-self 1. Introduction The “debate on big and small” (xiaoda zhi bian小'K¨) was raised in the first chapter, Free and Easy Wandering (xiaoyaoyou逍e8), of the Zhuangzi. It is also discussed in other chapters such as On Making Things Fit Together (qiwulunPiº) and Autumn Waters (qiushuiË4).
  • The Electronic Journal of East and Central Asian Religions

    The Electronic Journal of East and Central Asian Religions

    The electronic Journal of East and Central Asian Religions Volume 1 Autumn 2013 Contents Preface 4 Introduction 5 Friederike Assandri, Examples of Buddho–Daoist interaction: concepts of the af- terlife in early medieval epigraphic sources 1 Carmen Meinert, Buddhist Traces in Song Daoism: A Case From Thunder-Rite (Leifa) Daoism 39 Henrik H. Sørensen Looting the Pantheon: On the Daoist Appropriation of Bud- dhist Divinities and Saints 54 Cody Bahir, Buddhist Master Wuguang’s (1918–2000) Taiwanese web of the colo- nial, exilic and Han 81 Philip Garrett, Holy vows and realpolitik: Preliminary notes on Kōyasan’s early medieval kishōmon 94 Henrik H. Sørensen Buddho–Daoism in medieval and early pre-modern China: a report on recent findings concerning influences and shared religious prac- tices 109 Research Articles eJECAR 1 (2013) Buddhist Traces in Song Daoism: A Case From Thunder-Rite (Leifa) Daoism Carmen Meinert Käte Hamburg Kolleg, Ruhr-Universität Bochum Topic FTER the turn of the first millennium the Chinese religious landscape had developed A to a degree that the production of hybrid Buddho-Daoist ritual texts was a rather widespread phenomenon. With the rise of a Daoist trend referred to as Thunder Rites (leifa 雷法), which matured during the mid- to late-Song 宋 Dynasty (960–1279) and did not solely pertain to any particular branch of Daoism, a new type of (often Buddho-Daoist) ritual practice had emerged, largely exorcistic in nature and that would eventually be incorporated into classical Daoist traditions.1 Practitioners of Thunder Rites were either members of the established Daoist orthodoxy or itinerant thaumaturges, referred to as ritual masters (fashi 法師).2 They had received powerful ritual techniques (fa 法) which, by using the potency of the thunder, aimed to correct the world’s calamitous powers to regain a state of balance or harmony.
  • Taiwan and Los Angeles County

    Taiwan and Los Angeles County

    Taiwan and Los Angeles County Taipei World Trade Center Taiwan and Los Angeles County Prepared by: Ferdinando Guerra, International Economist Principal Researcher and Author Robert A. Kleinhenz, Ph.D., Chief Economist Kimberly Ritter-Martinez, Economist George Entis, Research Analyst February 2015 Los Angeles County Economic Development Corporation Kyser Center for Economic Research 444 S. Flower St., 37th Floor Los Angeles, CA 90071 Tel: (213) 622-4300 or (888) 4-LAEDC-1 Fax: (213)-622-7100 E-mail: [email protected] Web: http://www.laedc.org The LAEDC, the region’s premier business leadership organization, is a private, non-profit 501(c)3 organization established in 1981. GROWING TOGETHER • Taiwan and Los Angeles County As Southern California’s premier economic development organization, the mission of the LAEDC is to attract, retain, and grow businesses and jobs for the regions of Los Angeles County. Since 1996, the LAEDC has helped retain or attract more than 198,000 jobs, providing over $12 billion in direct economic impact from salaries and over $850 million in property and sales tax revenues to the County of Los Angeles. LAEDC is a private, non-profit 501(c)3 organization established in 1981. Regional Leadership The members of the LAEDC are civic leaders and ranking executives of the region’s leading public and private organizations. Through financial support and direct participation in the mission, programs, and public policy initiatives of the LAEDC, the members are committed to playing a decisive role in shaping the region’s economic future. Business Services The LAEDC’s Business Development and Assistance Program provides essential services to L.A.
  • Investigating the Structure of the Milun Fault from Surface Ruptures of the 2018 Hualien Earthquake

    Investigating the Structure of the Milun Fault from Surface Ruptures of the 2018 Hualien Earthquake

    Terr. Atmos. Ocean. Sci., Vol. 30, No. 3, 337-350, June 2019 doi: 10.3319/TAO.2018.09.28.01 Investigating the structure of the Milun Fault from surface ruptures of the 2018 Hualien Earthquake Yi-Chun Hsu1, *, Chung-Pai Chang1, 3, Jiun-Yee Yen 2, Hao Kuo-Chen1, 4, and Chun-Chin Wang1 1 Department of Earth Sciences, National Central University, Taoyuan City, Taiwan 2 Department of Natural Resources and Environmental Studies, National Dong Hwa University, Hualien County, Taiwan 3 Center for Space and Remote Sensing Research, National Central University, Taoyuan City, Taiwan 4 Earthquake-Disaster & Risk Evaluation and Management Center (E-DREaM), National Central University, Taoyuan City, Taiwan ABSTRACT Article history: Received 31 July 2018 A deadly Mw 6.4 earthquake occurred in the Hualien area of eastern Taiwan Revised 27 September 2018 on 6 February 2018. It caused severe damage to infrastructure and creating surface Accepted 28 September 2018 ruptures in several areas mostly near the Milun Fault in Hualien City. In this study, we investigated the distribution of co-seismic surface ruptures by measuring the ori- Keywords: entations of the ruptures, classifying the fracture patterns, and measuring the fracture 2018 Hualien Earthquake, Milun geometries to calculate the principal displacement zone (PDZ) and the regional stress Fault, Surface ruptures, Riedel shear directions. As a result, local PDZ is observed to rotate anti-clockwise along the Milun model Fault from north to south. Considering the deformation behaviors of the fractures and Citation: their relative positions along the Milun Fault, the shear zone in Qixingtan area is a Hsu, Y.-C., C.-P.
  • The Development of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener

    The Development of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener

    Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Summer 7-9-2019 The evelopmeD nt of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples Xiang Wei [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Chinese Studies Commons Recommended Citation Wei, Xiang, "The eD velopment of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples" (2019). Seton Hall University Dissertations and Theses (ETDs). 2681. https://scholarship.shu.edu/dissertations/2681 THE DEVELOPMENT OF SHAMANISM AND ITS SOCIAL FUNCTIONS IN THE SONG DYNASTY (960-1279): TAKING FOLKTALES IN RECORD OF THE LISTENER AS MAJOR EXAMPLES BY XIANG WEI A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF ASIAN STUDIES AT SETON HALL UNIVERSITY SOUTH ORANGE, NEW JERSEY 2019 © Xiang Wei 2019 ACKNOWLEDGEMENT First of all, I would like to express my gratitude to all those who helped me during the writing of this thesis. I gratefully acknowledge the help of my supervisor, Dr. Rice, who has offered me valuable suggestions in the academic studies. In the preparation of this thesis, he has spent much time reading through each draft and provided me with inspiring advice. Without his patient instruction, insightful criticism, and expert guidance, the completion of this thesis would not have been possible.
  • Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Religious Daoism

    Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Religious Daoism

    03/05/2017 Religious Daoism (Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Religious Daoism First published Fri Aug 19, 2016 It has become a sinological dogma to distinguish between the so­called Taoist school (Daojia), said to have produced the classical mystical texts …, and the so­called Taoist religion (Daojiao), often said to have begun in the Later Han period [i.e., the 1st–2nd centuries CE]. The successive Daozang [Daoist Canons] never made this distinction. When we look at the way the terms Daojia and Daojiao occur in the texts preserved in the Ming Canon [published in 1445], we see that they are practically synonymous and interchangeable. —Kristofer Schipper (Schipper and Verellen 2004: 6) There could be no better introduction to the present article than the passage quoted above from one of the main Western scholarly works on Daoism (or Taoism), even though it calls into question not only the relevance of this entry, but also the actual existence of its subject. Daoist texts do not speak of “philosophy” or “religion”, two words that do not even exist in the premodern Chinese language. They speak, instead, of what they call the “house”, “family” or “lineage of the Dao” (daojia; also translatable in the plural), and of what they call the “teachings of the Dao” or “teachings on the Dao” (daojiao). Daoists, who obviously have understood these terms in their literal senses, have seen them as defining the same entity: there cannot be “teaching” without “lineage”, and vice versa. Even if the term “religious Daoism” is accepted, it is not clear which entity it should define: different scholars might explain its meaning in different ways.
  • The Making of the Mysterious Woman in Daoism and Water Margin

    The Making of the Mysterious Woman in Daoism and Water Margin

    Ming Studies, 74, 48–71, November 2016 “CONCEAL MY BODY SO THAT I CAN PROTECT THE STATE”: THE MAKING OF THE MYSTERIOUS WOMAN IN DAOISM AND WATER MARGIN PENG LIU Columbia University, New York, USA Protecting fictional heroes against misfortune and helping them defeat demonic enemies, the Mysterious Woman of the Nine Heavens proves to be a crucial figure in the Ming novel Water Margin. Her divine power and military wisdom pique our interest, inviting us to discover her true identity and investigate the process of her creation. This article shows how a set of related Daoist texts strengthens her role as a warrior protectress by giving prominence to her magic of concealing the body 隱身 (yinshen) and to magic concerning the worship of the Northern Dipper. The association of these two types of magic with the Mysterious Woman indicates the nature of this deity as a mixture of Daoist ideas that are in turn assimi- lated into the novel to serve narrative functions. In this process, the novel codes reli- gious ideas into its own language and portrays the Mysterious Woman as an internal author who controls the knowledge of the characters’ destinies. Her intervention in human affairs is restaged in a novel setting. The novel functions as part of a cultural mechanism that creates new stories about this ancient goddess. KEYWORDS: the Mysterious Woman, Daoism, Water Margin, Ming Dynasty, invisi- bility, the Northern Dipper In the Ming novel Water Margin 水滸傳 (Shuihu zhuan), Song Jiang 宋江 is under the aegis of a divine woman named the Mysterious Woman of the Nine Heavens 九天玄女 (Jiutian Xuannü, hereafter the Mysterious Woman).1 The mastermind behind the Mount Liang bandits’ cause, she admonishes Song Jiang to be rid of demonic nature so that he can lead his band to serve the imperial court.