清水砖墙无损排盐技术及效果评估—以香港牛棚艺术村PB 570为例

清水砖墙为中国近现代历史建筑最重要的装饰面层,但是几乎所有的清水墙均遭受不同程度的水溶盐危害,其修复过程中,重要的手段之一是在尽最大可能地保留历史材料的前提下排除掉这些盐分.采用离子色谱分析方法,通过对香港牛棚艺术村PB 570标段的排盐前后粘土砖中的水溶盐含量分析、不同批次排演灰浆中水溶盐含量跟踪说明,敷贴灰浆法可以有效地排除大部分盐分.其中溶解性能比较高的Cl-、NO;可以只经过一次处理,其含量就可以由“严重”降低到中等至轻微,而溶解性能比较低的SO4-则需要2～3次的处理.     

Heritage,Identity and Tourism in Hong Kong

Once a part of the Chinese Empire, Hong Kong then became a British colony and changed its status again in 1997 to that of a Special Administrative Region of the People's Republic of China. The implications of this history for heritage and cultural identity are discussed with particular reference to their representation and promotion as tourist attractions. Hong Kong is seen to be using its unique heritage in a time of transition and uncertainty to assist in defining a distinct identity that is partly expressed through tourism. There are, however, certain potential conflicts of meaning and interpretation amongst the interested parties that have still to be resolved. The experience of Hong Kong provides an insight into the dynamics of the relationship between identity, heritage and tourism that are especially complex within the context of decolonisation.     

1967年香港反英抗暴斗争后中国对港贸易的恢复

1967年香港的反英抗暴斗争,是中英关系史和香港发展史上一次有重大影响的事件。因此次事件,中国内地暂停经香港的转口业务,港英当局对内地采取贸易歧视政策,美国、日本和中国台湾等乘机加紧对港澳市场的争夺。到1968年,中国商品占香港进口市场份额退居第二位,位列日本之后。在此背景下,中国政府采取强有力措施,迅速恢复和扩大对港澳地区的出口供应。透过历史的考察与分析,可以看出中央政府确保对港澳市场的稳定供应具有战略意义,体现出中央保持港澳地区长期繁荣稳定的方针是一贯的。在反英抗暴斗争中,中央政府坚持有理、有利、有节的斗争方针,在外贸总量同期大幅度下降的情况下,中英贸易没有受到太大的影响。     

Private Governance of Climate Change in Hong Kong: An Analysis of Drivers and Barriers to Corporate Action

This study examines how corporate governance of climate change is developing in the Hong Kong Special Administrative Region (Hong Kong), Asia's leading financial centre. It situates corporate actions within the broader framework of urban multi-stakeholder climate governance. In the absence of international obligations under the Kyoto Protocol and government regulation to reduce greenhouse gas (GHG) emissions, the majority of companies in Hong Kong have yet to tackle climate change. However, a small number of proactive corporations are acting to reduce climate change induced risks and reposition themselves to take advantage of climate change opportunities. Focusing on these leading corporations, this study identifies the motivations for and barriers to action. It concludes that corporations are only one of the necessary players in addressing climate change at the city level. Corporate climate change governance could be improved in Hong Kong by developing a stronger institutional framework and broader civil society support.     

香港佛头洲遗址2004年考古调查简报

佛头洲原位于香港维多利亚港东面入口的一个小岛。文献记述该岛尚存古代税关遗址,1964年和1979年的调查发现"德怀交趾国遥通贡赋"石碑和建筑构件,但其具体年代难作定论。2004年的田野调查发现多座建筑遗迹,遗物则有瓦当和篆刻石柱等,可以确定该遗址保存清末时期的佛头洲税厂遗存,对于研究香港开埠初期猖獗的鸦片贸易、清末九龙关的沿革和新界拓展等问题提供重要的实物资料。     

香港团队游客上海世博游决策的影响因素分析

上海世博会是2010年中国旅游行业最重要的盛事,深入理解和分析上海世博会旅游消费者的行为特征,对于未来中国节事旅游产品的开发和营销具有重要的意义。本文应用聚类分析和联合分析,从供需两个方面初步探究和分析了参团到访上海世博会的香港游客的消费者行为特征。研究结果显示,该客源市场可以细分为消遣型、综合型和融入型三个类别。三类游客对世博旅游产品具有不同的选择偏好。     

Sacrifices of Raw,Cooked and Burnt Humans

Sacrifice is a ritual practice including funerals. Rituals teach people to believe in cultural principles by creating experiences in which they can be apprehended, and therefore rituals produce social order by producing conceptual order. The supreme metaphoric symbol is the human victim. Beyond human sacrifice remains only the sacrificer's own death. The dead humans can be seen as gifts to the gods. There are at least three modes of preparation of the corpse for the gods: it can be sacrificed raw, cooked or burnt. Cremation as a heat-mediated transformation renders possible at least two ways of preparing the corpse. The cremated ones may either be cooked or burnt. The deceased are prepared in various ways to become edible meals for the deities. The humans are as a banqueting sacrifice returned to their land of origin. Social control is defined by hierarchically ordered powers determining who can be sacrificed and in what manner the sacrifice can be made. In this sacrificial practice the whole cosmological world is incorporated in the resurrection of the society, legitimated by the gods through their consumption of a holy meal.