從印度和巴基斯坦在 1998 年決定進行「全面對話」(Composite Dialogue)，到 2004 年 2 月印巴「全面對話」正式開展，期間受到兩國情勢及事件的阻撓，並在 2006 年 7 月中斷數月。印度和巴基斯坦也花很多時間和精力在討論對話條件以及所包括的議題。本文的焦點為 2003 年及 2006 年 「全面對話」兩次復談協商的過程。本文將「全面對話」復談協商過程視為協調賽局，並分析、檢驗內部因素與外部壓力如何影響印巴對於復談協商的意願、相關合..

India and Pakistan agreed to undertake “Composite Dialogue” in 1998. However, the dialogue did not take place substantially until February 2004. In the interim, the two countries were deterred from launching the dialogue officially by various kinds of domestic situations and events. In July of 2006, the dialogue was disrupted again for several months due to terrorism. In the meantime, India and Pakistan spent a lot of time and efforts in negotiating the conditions for the resumption of the dialogue and issues to b..

當代斯里蘭卡泰米爾民族運動的發展，並非僅是一種受到斯里蘭卡獨立後期政治、社會與經濟發展激化的現象，而係深植於斯里蘭卡泰米爾獨特的殖民歷史經驗、種姓社會結構與濕婆文化傳統脈絡之中;在這種發展脈絡之下，使得晚近斯里蘭卡泰米爾民族運動在追求「意拉姆」世俗性建國理想的過程中，不斷流露出令許多觀察者感到驚訝的濃厚宗教性色彩。透過聚焦於「濕婆信仰復興運動」與「種姓制度」對於當代斯里蘭卡泰米爾民族運動發展的影響，並通過「泰米爾意拉姆解放之虎」實際發展例證的考察，本文企圖追..

The recent development of the Tamil nationalism in Sri Lanka is not simply the results of political, social, and economic simmering in the post- independence era, but deeply rooted experiences of colonial history, caste system, and the Saivite culture unique to the Tamils. Such development has led to surprises among observes of such gross religious phenomenon throughout the Tamil nationalist pursuit of “Eelam” – the secular ideal of statehood. Focusing on the Saivite revivalism and the caste system as well a..