雍正时期藏区行政划界研究

雍正时期,清朝在平定青海罗卜藏丹津叛乱、获得对藏区的直接控制后,制定并实施了藏区划界这一举措。藏区划界的主要思路是将原由蒙古和硕特部管理的地方划归内地直接管辖,但朝廷在划界过程中仍考虑了多种因素,且根据实际情况及治理需要有所变通。通过划界,清朝确定了西藏及云南、四川、青海藏区的行政区划与分界,对西藏乃至整个藏区的治理开始进入到以行政建制进行规范的阶段。藏区划界是清朝在雍正时期实施的一项意义重大和影响极为深远的措施,充分体现了清朝通过行政区划加强财富对藏区控制的战略思想,实现了"隔绝蒙藏"、稳固藏区统治的目的,也奠定了延续至今的藏区行政区划及分界的基本框架与格局。     

清代青海蒙古的社会政治变迁

清代入关后,青海蒙古虽名义上隶属于清廷,实际上却游离于清廷统辖之外,独霸着青藏高原;直到康熙晚期,随着清军入藏驱准的胜利和西藏直接纳入中央王朝的统辖之下,及川藏划界,青海和硕特蒙古对西藏和康区的控制宣告结束,特别是罗卜藏丹津反清事件被平息,清朝通过编旗设盟,将青海蒙古纳入清朝的直接统辖之下,使青海蒙古的社会政治发展经历了由强盛到衰落的曲折过程.     

清朝经营川、藏与达赖出逃

一英国侵略西藏 ,其最终目的正如荣赫鹏于 1 90 3年给英政府的一份备忘录中所言 :除占领西藏以北阻挡沙俄南侵 ,以免危及印度外 ,还可以策应英国在四川的经营 ,使英国势力从东到西联成一片。① 可见英国侵略西藏是以此地作为阶梯进窥我国四川等地 ,妄图霸占我国西南地区。鉴此 ,清朝为巩固西藏边防 ,防止英国侵略势力的扩张 ,命张荫棠赴藏整顿藏务 ,同时令其务须经营川边 (西康未建省前 ,名曰川边 )和四川各土司之地。川边地区清朝先未派官员经营 ,而由该地之土司、呼图克图及由西藏所派遣之官员分别管理。巴塘为土司所辖 ,如驻藏大臣有泰于…     

清后期蒙古地区经济问题对蒙藏交流的影响——从新发现哲蚌寺文书谈起

清朝政府采取的扶植藏传佛教的政策有力促进了蒙藏民族关系的发展。有清一代,无数蒙古地区僧人香客、学者前往西藏进行熬茶祈福、求经学法等活动。其中,往来于西藏与蒙古地区的蒙古僧人为蒙藏文化的交流和交融作出了卓越的贡献。这些来自不同地区或部落的蒙古僧人,为求学来到西藏各大寺院,并按籍贯被分配到不同的康村和弥村中居住学习。到了清后期,蒙古人赴藏熬茶的次数变少,赴藏求学的蒙古僧人数量也逐渐减少。这就直接导致西藏各寺院中蒙古僧人居住的康村及弥村的衰落,出现了西藏格鲁派重要寺院的僧人到蒙古地区化缘的情况。文章认为导致这一现象的根本原因是清后期蒙古各地区经济的不景气。陷入破产边缘的蒙古地方经济,直接影响了深受蒙古人重视的宗教活动。经济的繁荣和发展是开展社会活动的重要基础,也是各民族交往以及其文化交流的重要基础。     

第巴·桑结嘉措分裂祖国的历史罪行

桑结嘉措 (16 5 3～ 170 5年 ) ,原名贡确顿珠 ,16 79年被五世达赖委为甘丹颇章政权即原西藏地方政府的摄政第巴。当时甘丹颇章政权建立不久 ,虽然地方行政在第巴掌管之下 ,但军权仍掌握在和硕特蒙古手中。和硕特蒙古受五世达赖之请帮助创建甘丹颇章政权 ,在清朝支持下得到维系和巩固。 16 5 4年 ,和硕特首领固始汗去世 ,由其子孙世袭汗位。和硕特部落历来拥戴清朝 ,其首领事实上成为清朝在西藏的代表。然而桑结嘉措任第巴后对和硕特驻兵西藏日益反感 ,急欲驱逐之 ,便勾结一贯反对清朝的新疆准噶尔蒙古 ,试图借其力量削弱和硕特。准噶尔部落…     

试论明代西海"流虏"对藏传佛教的护持

西海“流虏”是指经常往来于蒙古草原与青海湖地区的蒙古部众,他们为护持藏传佛教而频繁来往于蒙古与青海甚至是西藏之间。他们的行为在客观上密切了蒙古与青海西藏间的经济文化交流,使格鲁派在蒙古迅速普及并在西藏占据了优势地位。从长远来看,流虏”对蒙藏关系的沟通为清朝进一步巩固多民族统一国家奠定了基础。     

十七世纪中叶黑龙江流域的原住民

这里说的黑龙江流域,若按现在苏联的行政区划而言,是阿穆尔地区和哈巴罗夫斯克边区,以中国一侧的佛山为界,分为上游和下游。这里北起有小兴安岭山脉濒临江边,十七世纪的俄国人把它叫做卡缅(岩山)。清朝初期的记载,也以这个地方作为界线,把上游叫做黑龙江地方,把下游叫做东海地方。它还是清朝黑龙江将军和吉林将军用以划分管辖区域的界线。     

清初的康区贸易管控及其原因探析

明末清初,打箭炉及金沙江地区作为贸易重镇,逐渐成为蒙藏贸易集散地和交往通道。吴三桂叛清后,清政府在无力用兵青藏地区的态势下,对这一日益兴盛的蒙藏贸易重镇区忧虑有二：一是忧心蒙古人以贸易为由头,通过这些区域与吴三桂勾结,使得大势已去的吴三桂流窜到青海、西藏一带;二是担心大量的战马通过茶马互市流动到吴三桂等反清势力手中,对清朝有所不利。是故,为防御蒙藏联合势力南扩过程中,与吴三桂及其后继者形成联合态势,阻止吴三桂等反清势力向青藏地区逃窜,清朝于1681-1683年对打箭炉、金沙江等地区的蒙藏贸易活动实行了强有力的管控措施。其措施主要是在丽江、鹤庆、金沙江、中甸、打箭炉等地相继颁布贸易禁令,以此控制蒙藏在云南周边区域贸易活动。这一贸易管控措施使得蒙古在康区的贸易范围大为缩小,并以大量康区蒙古驻军撤出为条件,再次换得有限的贸易市场。     

湘西地区行政区划调整初探——政策推动下的“大湘西”呼之欲出

行政区划是国家为了进行分级管理而实行的国土和政治、行政权力的划分。具体地讲，就是国家根据政治和行政管理的需要，根据有关法律规定，充分考虑经济联系、地理条件、民族分布、历史传统、风俗习惯、地区差异、人口密度等客观因素，将全国的地域划分为若干层次大小不同的行政区域，设置相应的地方国家机关，实施行政管理。从词条的解释可以看出，行政区划的制定是件严肃的事情，牵一发而动全身，调整需慎之又慎。但这并非意味着对它的探讨是一个禁区，且随着各种情况的发展，对它的实践从来都没有停止。     

清代蒙古贵族爵职琐议

清朝于天聪九年(1635)确立了蒙古旗制。有清一代,蒙古约有旗二百个,具有双重性质:既是清朝地方行政区划,又是蒙古王公世袭领地。与此相应,旗扎萨克也具有双重性质:既是清朝地方官员,又是世袭封建领主。崇德元年(1636年),清又制定了封爵制度。扎萨克制度与封爵制度密切相联。每个扎萨克都有具体等级的封爵。扎萨克是国家官员职称,封爵是国家法律规定的等级身分,二者合称爵职。《大清会典事例》、《清朝文献通考·封     

Naturing the Nation: Aliens,Apocalypse, and the Postcolonial State

The purpose of this study is to understand how the British Canadian Frank Schofield transformed himself into an established missionary scholar and nobleman in Korea. The study employs its framework from the structure of cultural exchange itself in its survey of Schofield's career. It examines the relevant aspects of Korean and Western cultures, and the characteristics of Schofield who linked them. The case, including themes significant both to Korean and Western cultures, such as the importance of spirituality, an emphasis on education, and the ideals of justice and love, explains reasons for his success as a cultural mediator between Korea and the West. It reveals that the flow of information and ideas between Koreans and Schofield illustrates the ability of intercultural contact to influence the initiating as well as receiving culture. It suggests that such a distinction between sender and receiver may carry little ultimate significance. Finally, it argues that individuals of different cultures can convey information and ideas effectively only if the conveyer learns about the target individuals for the information and ideas, and communicates on the basis of that knowledge, as intercultural communications occur between the individuals of different cultures.     

Sino-Muslim Relations: The Han,the Hui,and the Uyghurs

Sino-Muslim relations rest upon an informal socio-spatial hierarchy according to which some Muslim groups are more of an asset and others more of a liability. In this informal hierarchy, Hui Muslims are closer to the center than any other Muslim group because they are Sinicized, seen as religiously moderate, and mostly live in proximity to non-Muslim Chinese neighbors. Central Asian Muslims, most notably Xinjiang’s Uyghurs, are more distant from China’s notional center and seen as culturally more alien and prone to religious extremism. This article discusses the historical roots of this socio-spatial hierarchy and systematically examines Sino-Muslim relations in political, economic, and societal terms. It concludes that, despite problematic features from a western-liberal perspective, the hierarchy continues to enable the Chinese majority to manage a set of otherwise challenging relationships.     

试谈民族传统文化的本质、特点及其保护与发展

本文通过对我国现今的传统文化过热的原因和本质的分析,论证出民族传统文化是动态存在的文化现象,并根据其本质和特点提出了传统文化保护与发展的策略.     

藏族、蒙古族、土族因素与裕固族的形成

裕固族人口不多,但历史悠久.在其漫长的历史发展进程中,与周边民族,尤其是藏族、蒙古族和土族发生了密切的联系,对裕固族的形成与历史发展产生了不同程度的影响.基于历史文献和田野调查材料,本文对藏族、蒙古族和土族对裕固族形成方面的不同作用进行了研究.     

He Named Me Malala: connecting the historical,the local,and the global

My essay highlights how this (otherwise excellent) documentary film He Named Me Malala suffers from a historical amnesia in failing to connect the historical, local, and global/Western factors that have set the political-social context within which occurred the Malala incident in 2012. This is because the documentary – exposing the voice of a Pakistani female activist as a postcolonial/global agent – does not look into the historical-colonial, Cold War, or the post-Cold War dynamics that have set the ‘context’ within which the theme of the documentary unfolded. My essay addresses these issues of historical amnesia, arguing that to better comprehend the Malala incident (and broadly the issue of gender violence in Pakistan’s socio-cultural context) it remains imperative to connect how factors of power, politics, and vested interests have intersected at historical, local, and global levels to explain the 2012 Malala incident.     

The tele-technics of agency,the Net,the urban and sex tourism

This paper examines the effects of various tele-technologies (technologies at a distance) on the subject-object relationship within a context of Western conceptualizations about agency, self-other, and thought in relation to action. To examine these effects, the article uses the Internet postings of sex tourists as well as an example of ubiquitous media and screen culture in the form of a Hollywood film. How the loss of writing at a spatial and temporal distance influences these sex tourists, as well as how mass media (cinema) merge anxieties about the subject-object relationship with concerns about the status of individual agency supposedly enhanced by these tele-technologies is considered in the light of how thought has been constructed and understood from the early twentieth century to the present. The media through which thought and action are mediated become the focus of the inquiry.     

海洛因、性、血液及其制品的流动与艾滋病、性病的传播

艾滋病或性病的传播在时空上是不平衡的 ,它是与海洛因、性、血液及其制品的流动以及一系列特定的政治经济与社会文化制度交织在一起的。从一定意义上说 ,艾滋病的蔓延暗示着社会的不平等以及社会变迁与社会文化制度不相协调的问题。本文基于作者在云南四个村落的田野调查以及对河南一个村落的访问 ,对艾滋病和性病在我国传播、蔓延的政治经济和社会文化背景做了描述和讨论。     

Exposing the white avatar: projections,justifications, and the ever-evolving American racism

In the context of the United States, mainstream entertainment genres continue to recycle dominant racial ideologies typified by the perspectives of white men. American minstrelsy, literature, and film are key sites for whiteness to manifest itself in the design and projection of online personae via white avatars. These projections of whiteness also reify the US racial structure, one that subjects the perspectives of people of color to misrepresentation and further racial marginalization. This theoretical interpretative article employs Critical Race Theory (CRT) and Critical Whiteness Studies (CWS) to investigate how these projections of whiteness are historically rooted and have evolved in the post-racial era. Using popular virtual gaming and social media examples, this paper critically deconstructs how the creation of white personae via avatars maintains and justifies the hegemonic power of whiteness.     

壮、泰、老、傣族的渊源研究

从语言的相同和相近、地名的相同、民歌旋律的基本相同、部分民间信仰的相似相近和体质人类学的相似等方面来看,可以确认壮族、泰族、老龙族、傣族在古代是同一人们共同体,后来才迁徙、分化成不同民族.大约至公元8～9世纪,这4个民族尚未分化,以后才逐步迁徙和分化.