匈牙利藏学家乌瑞学术生平及其藏学研究初探

乌瑞（Uray Géza，1921-1991），匈牙利著名藏学家、语言学家，他在藏语言、藏族历史研究领域享有盛誉。乌瑞的学术生平大致可分为三个时期：藏学启蒙时期（1940-1948），藏学研究初级阶段（1949-1973），全身心投入藏学研究阶段（1973-1991）。其对藏族方言、古藏文的研究包括对藏文动词结构、藏文词后缀的探究；其对藏族的研究主要通过对古藏文历史文献的考证，以探讨吐蕃时期的历史制度等。乌瑞的研究成果体现其丰富的文献基础和扎实的文学功底。他对古西藏文献学的一些难题和有争议问题有着颇为审慎的判断力，这使他成为一代典范。目前，国内学界对乌瑞的研究不多，还有待进一步深入。     

Imagining Métissage : The Politics and Practice of Métissage in the French Colonial Exposition and Ousmane Socé's Mirages de Paris

Je demeure cependant persuadé, malgré les dangers d'une possible confusion, qu'il faut 'oser la métaphoreé … C'est-à-dire entreprendre de poser une question qui est und des fondements de l'interprétation, de la critique, un des modes de la connaissance: comment un homme, une société, choisissent-ils de 'se représenter par la meétaphore', comment trouvent-ils des formes, des objets particuliers devant lesquels ils se disent dans un élan d'imagination ou de conformisme: 'je suis ça'? [Nonetheless, I remain persuaded, in spite of the dangers of a possible confusion, that one must 'dare to take up the metaphor' … That is, to undertake asking a question which is one of the foundations of interpretation, of criticism, one of the modes of knowledge: how a man, how a society, chooses to represent itself through metaphor, how it finds forms, particular objects, before which it tells itself, in a burst of imagination or conformity, 'that is me'?] (de Baecque, 1993, p. 15) Aimer, c'est pouvoir s'imaginer. [To love, is to be able to imagine oneself.] (Socé, 1964 [1937], p. 91)     

The peasant matrix for nation building: an effective model? Some reflections on the Belarusian case

ABSTRACT

The purpose of this paper is to analyze the challenges and difficulties faced in using a peasant model to create a national matrix for Belarus. The sense of belonging to a nation generated by the ‘community of the soil’ [Foucher, M. (2007). L'obsession des frontières [Obsession of the Frontiers]. Paris: Perrin] has a special significance for ‘community of destiny’ [Weber, M. (1995). Économie et société: tome 2 [Economy and Society: vol. 2]. Paris: Plon] for the Belarusian nation in that Belarus is a peasant nation. ‘The peasantry is the most authentic expression of the relationship between a nation and its land; peasant customs become ethnic symbols and referents’ [Thiesse, A.-M. (1999). La création des identités nationales: Europe XVIII^e–XX^e siècles [The Creation of National Identities. Europe XVIII^th–XX^th centuries]. Paris: Seuil, 159]. By studying the origin of the sense of belief in a community, Weber (1995) notes that it may originate from the similarities of the exterior habitus [Bourdieu, P. (1964). Le déracinement [Uprooting]. Paris: Les Éditions de Minuit] adaptation to external conditions, and imitation of a neighboring group. These assumptions are of significant importance for the study of Belarusian identity, an understanding of which cannot be reached without taking into account the fundamental role played by the peasantry in the history of Belarus. Historical analysis indeed bears out the importance of the peasant stratum in the Belarusian socio-political and identity structure. Many scholars insist on the fact that identity-building process are inherently territorial Foucher (2007), relating to the ‘soil’ of the nation [Balibar, E. (2005). Europe. Constitution. Frontière [Europe. Constitution. Frontier]. Paris: Editions du Passant], which is particularly important for peasant nations, as Belarusians.     

Representations of individuals in discourses of laïcité from Le Monde: confirming or challenging the republican framework of identity?

In recent decades, the notions of laïcité and identity have been subjects of controversy in France. The two concepts have become sufficiently co-associated since the 1990s to ensure each almost systematically entails the other. Findings from previous studies have pointed out harmful implications of this pervasive association for minorities in France, especially Muslims. This study examines further the ways laïcité and identity are interwoven by exploring who is represented (and how) in newspaper articles from Le Monde dealing with laïcité. Informed by critical intercultural communication scholarship, intersectionality, and a Foucaultian approach to discourse, this study pays particular attention to the way identity categories are articulated with one another and in which power structures they are embedded. A selection of articles published in the leading national newspaper Le Monde between 2011 and 2014 was collected for in-depth analysis. Results indicate tensions as regards the use of identity categories and representations of individuals within discourses of laïcité. Implications concerning the overall republican framework and the concept of laïcité are discussed.     

‘A brutal blow against the democratic normality’: unlearning the epistemology of the political

ABSTRACT

The objective of this paper is to rethink our understanding of ‘the political’ through an examination of two novels by José Saramago, Blindness and Seeing. Both novels tackle directly a central, if not the central, signature metaphor of Western political thought, namely that of ‘seeing the light’. This metaphor takes many forms and recurs throughout the tradition of Western political philosophy as a source, legitimiser, and validator of knowing, and perhaps even a guarantor of knowledge. In particular, this metaphor has served to make knowable whatever it is that is signified by ‘the political’. By extension, it also means that whatever might be outside of this epistemological frame is rendered unknowable, if not unthinkable. Both of Saramago’s novels provide a fruitful means to recalibrate how we might know ‘the political’. The novels call into question the epistemic signatures that frame our commonly accepted understandings of ‘the political’ and in so doing provoke us further to question how we might move towards unlearning the epistemology of the political.     

鲍德温•斯宾塞与后维多利亚时代的古典人类学

The post-Victorian anthropologist Baldwin Spencer was the first to investigate the central and northern aboriginal tribes of Australia. His ethnographic works in this area have greatly in-fluenced related disciplines and studies in fields such as kinship, totem worship, and primitive reli-gions. In the field of classics and anthropology, Spencer’s academic heritage has received wide-spread respect and recognition, and has made sub-sequent academic discussion possible. In order to present Spencer’s personal experiences and aca-demic ideas clearly and comprehensively, it is nec-essary to return to the post-Victorian context, and comb Spencer’ s life history and academic history. Taking important clues from various times an e-vents in his life, the paper introduces three peri-ods:Spencer’s early training in the discipline and his epistemic background, his medium-term eth-nographic investigations and works, and the later investigations of Tierra del Fuego. Textual study, based on Spencer’s life history and academic histo-ry, is very useful to understand his ethnographic investigations. Sir Walter Baldwin Spencer ( 1860 -1929 ) was born on 23 June, 1860 in Lancashire, Eng-land. Spencer was educated at Old Trafford School and at the Manchester School of Art. His interest in art and sketching was lifelong, and would reveal itself in his competence as a scientific draftsman and illustrator ( D. J. Mulvaney,1990 ) . Entering Owens College ( Victoria University of Manchester) in 1879, Spencer intended to study medicine. In-spired by Milnes Marshall, a disciple of Darwin disciple, he became a committed evolutionary biol-ogist, soon abandoning conventional religion. He entered the University of Oxford in 1881 to study
science under Professor H. N. Moseley, who com-bined an enthusiasm for evolutionary biology with ethnological interests. Spencer grasped Oxford ’ s diverse opportunities, which included lectures by Ruskin and E. B. Tylor. In 1887, Spencer ar-rived at Melbourne University . With his colleague Professor David Masson, Spencer helped to trans-form university standards and they co-operated as entrepreneurs of Australian science. Spencer was recruited as zoologist and photog-rapher in the 1894 Horn scientific exploration ex-pedition to central Australia. His anthropological interest was rekindled when he met F. J. Gillen, the Alice Springs postmaster, during the expedi-tion. In 1896 Spencer joined Gillen for the most intensive fieldwork then attempted in Australia. The Native Tribes of Central Australia ( 1899 ) , which resulted, was to influence contemporary theories on social evolution and interpretations of the origins of art and ceremonial practices. Spencer and Gillen drove a buggy from Oodnadatta to Borroloola in 1901-02 . Their research resulted in The Northern Tribes of Central Australia ( 1904 );Haddon had written that the names of Spencer and Gillen are familiar to every ethnologist in the world, and probably no books on ethnology have been so wide-ly noticed and criticized as have The Native Tribes of Central Australia and The Northern Tribes of Central Australia (A. C. Haddon ,1902). To assist the Government of the Common-wealth, Spencer was appointed Special Commis-sioner for Aboriginals in the Northern Territory, and also their Chief Protector. He also led three other scientists, including J. A. Gilruth, on the 1911 Preliminary Scientific Expedition. Native Tribes of the Northern Territory of Australia (1914)
described his ethnographic observations and the ex-tensive collections made on the expedition. At the government ’ s request, Spencer visited Alice Springs and Hermannsburg in 1923 . He published The Arunta: A Study of a Stone Age People ( 2 vols, 1927 ) to respond to the criticisms derived from Carl Stretlow and defend his work. A popular rewrite of previous books followed—Wanderings in Wild Australia ( 2 vols, 1928 )—this time under his sole authorship. Spencer retired as emeritus professor in 1919 . His nerves and his judgments were impaired from the strain of continuous overwork, the virtual disin-tegration of his marriage, and he was finally hospi-talized in 1921 . His health improved and within two years he resumed anthropological activities and rebuilt his art collection. He sailed to Tierra del Fuego together with Jean Hamilton to undertake anthropological studies early in 1929. Spencer, with an unrivalled record of anthropological field-work in Australia, undertook this journey to fill a gap in our knowledge, and compare very different and remote races of mankind (A. C. H. ,1931). However, his gallant attempt was prematurely frus-trated by his death from angina pectoris, at which point he had been only two months in the field. His notes were organized and published as Spencer’s Last Journey (1931). His achievements were recognized. Elected as a fellow of the Royal Society in 1900 , he was ap-pointed C. M. G. in 1904 and K. C. M. G. in 1916 . Manchester University conferred him with an honorary doctorate of science, while Melbourne a-warded him a doctorate of letters. Exeter College, Oxford, elected him to an honorary fellowship in 1907 , and stained glass in its hall commemorates his contribution. James Frazer’s letter to Spencer in 1899 was prophetic: books like mine, merely speculative, will be superseded sooner or later ( the sooner the better for the sake of truth) by bet-ter induction based on fuller knowledge;books like yours, containing records of observations, will nev-er be superseded ( John M. Cooper, 1932 ) . Therefore, the sense and value of reading and un-derstanding Spencer and his books today goes with-out saying.     

Performing race in the Barranquilla Carnival: the case of the Negritas Puloy de Montecristo

ABSTRACT

In the city of Barranquilla, Colombia, carnival is a main source of identity. Since the 2003 UNESCO proclamation of this carnival as an Intangible Cultural Heritage, the celebration has gained national and international attention, while the city has developed a whole cultural market around it. This essay traces the evolution of a popular costume and street performance that carries racial stereotypes and as such, has become almost emblematic of carnival time itself. La Negrita Puloy de Montecristo is now the only female symbol of the Barranquilla Carnival. It is argued in this essay that as long as blackness is performed during the regulated time of carnival, lived by the city as an illusion of racial integration and black pride, the consciousness of inequality stays dormant and inequality continues being a quotidian practice in a supposedly tri-racial nation that was funded on the principles of mixture. This essay is the product of a research project that lasted a year and combined ethnographic and archival work. Las Negritas Puloy de Montecristo perform exclusion annually, as they intend to paradoxically perform inclusion. This very popular carnival manifestation seems to be a sign that only as stereotype can the sexualized black woman participate in the public sphere. As the mulata, she is a sexual object. As a slave, she is forgotten. Thus, she can dance.     

Taiwan and ROC: A critical analysis of President Chen Shui-bien's construction of Taiwan identity in national speeches

Names used to address Taiwan – such as taiwan and zhonghuamingguo (Republic of China [ROC]) – are symbols defining Taiwan's political realities, each with their own unique historical significance. Since his election in 2000, Taiwan's president Chen Shui-bien has had to alternate between taiwan and ROC to strike a balance among conflicting ideas about Taiwan's national identity. The act is grounded in complex political discourse dictating that Taiwan must not be seen as separate from the sinic world and simultaneously to respond to steadily rising Taiwanese consciousness. Facing intercessions by the United States and China, as well as ever-present domestic clashes, rhetorical exigency requires the president to fashion unique political discourse concerning what Taiwan is and ought to be. This study explores how these names and related expressions are used in Chen's public addresses to the nation during his two-term tenure from 2000 to 2008, and how their development reflects the struggle over Taiwan's national identity.     

Thank you Jah Jah fe give me this a colour: Yellowman's revalorization of the dundus

In 1982, Winston ‘Yellowman’ Foster rose to prominence as Jamaica's king of dancehall reggae and popularized the music genre internationally in the wake of Bob Marley's death. As a dundus, or black person with albinism, Yellowman challenged colonial-derived Jamaican social codes that questioned his blackness and masculinity. By using white society's stereotypes of black hypersexuality and symbols of blackness derived from Rastafari and its ideological forebears, Yellowman was able to transform the dundus identity by portraying himself as African, black, and included in what Carnegie in ‘The Dundus and the Nation’ (1996) calls the imaginary racially homogeneous (i.e. black) Jamaican nation. Furthermore, through his performance of slack or sexually themed songs Yellowman contested embedded cultural definitions of the dundus as impotent and instead successfully represented the body with albinism as the sexually desirable ‘modern body.’ This paper uses interpretive methodologies from interrelated fields such as cultural studies, religious studies and anthropology in recognition that the context of Yellowman's racial critique is found not only in his songs but in his life story as well. Therefore it draws on ethnographic fieldwork, textual analysis of song lyrics and a study of the discourse on Yellowman in the popular and scholarly literature.     

Québec in France: towards an understanding of the trans-Atlantic French-Québec subject

This paper examines the events commemorating the 400th anniversary of the founding of Québec City in 2008 and, in particular, the ways in which the Québec 400 was celebrated in Western France. The author argues that the events provide an instance of trans-Atlantic subject formation. Through analyzing a series of public events that took place in the La Rochelle region of France in 2008, the author argues that this extra-national raciality was constituted through two specific modes: practices of territoriality that signify a ‘cartography of origins’ and tropes of family that affirm the racialized dimensions of Québécois belonging in France.     

‘A new world rising’: Albert Camus and the absurdity of neo-liberalism

This article investigates the writings of Albert Camus in light of neo-liberal governmentality. Camus, a pied noir born in Algeria, was a key figure in the debates regarding the trajectory of French colonial rule. While his absurdist sensibility denounced absolute conceptions of justice and history, his cosmopolitan humanism rejected the possibility of an independent Algerian nation-state. By examining his literary and political writings, this article sheds light on his conceptions of the individual, natural limits, and legitimate violence. In so doing, it identifies assumptions common to Camus’ notion of the absurd and neo-liberalism while also arguing that the current neo-liberal climate has shaped many of the recent discussions of his work.     

李绍明先生的彝族研究

李绍明先生自幼生活在彝区,很早就对彝族文化感兴趣。1953年,他毕业于四川大学历史系民族学专业,在学习和以后的工作中先后得到陈宗祥、吴泽霖、冯汉骥、马长寿、林耀华等先生的帮助和指导,他在民族识别、社会性质研究等关于彝族的历史和现状方面的研究中,硕果累累,弄清了凉山彝族在民主改革前奴隶社会的状况以及历史发展脉络,对彝族族源、族属及文化对比等方面的研究也有重要价值,所主持的横断山区"六江流域"民族综合考察,开创了藏彝走廊民族综合研究的先河,在国内外有重大影响。李绍明先生还积极参与了关于中国民族学地位的交流和对话,对学术进行了反思,在此方面也发表了不少学术成果。     

Devout Muslims or tough highlanders? Exploring attitudes toward ethnic nationalism and racism in Europe’s ethnic-Chechen Salafi communities

This is the first article that systematically deconstructs the idealised, widely shared view and formal self-representation of Salafis as a de-culturalised group of Muslim believers who are solely devoted to the idea of a uniform Muslim identity and are indifferent to the notions of ethnic nationalism and racism. Drawing on unique interviews with EU-based ethnic-Chechen émigré Salafis, the article illuminates the ways they draw boundaries and consequently construe their ethnic and racial identities as superior and opposed to Muslims stemming from the Middle East and Central Asia. Below the surface of coherent ideologically shaped self-representations, the diaspora Salafis’ identities reflect the idea of Chechnya’s mountainous topography being conducive to a superior ‘national mentality’, racial purity, and cultural uniqueness. Intriguingly, the diaspora-Chechen Salafis’ attitudes toward Middle Easterners and Central Asians employ a rhetoric which entails similarities with the notion of imagined geographies and to some extent resembles Western Orientalist discourse. In stark contrast to leading Salafi scholars’ statements emphasising a united Muslim identity, which are routinely echoed by outsiders, this article points out the maintenance of strong ethnic-nationalist and racist resentments amongst individual members of this religious community.     

韩天衡篆刻艺术解析

韩天衡是新时期中国篆刻界的领军人物,他对中国篆刻的继往开来起到了很大的作用。他的篆刻以胆心、腕力、心力相参,大刀阔斧、雄浑厚重,在刀法、布局、线条及边款诸方面都形成了自己鲜明的特色。     

马君实生平著述考

马君实作为中国伊斯兰教著名经师、汉文译著家之一,学术界很少对其有独立的研究。一般认为他是王岱舆的弟子,直到《经学系传谱》一书出版以后,认为他是王岱舆的老师。由此引发了学术界的争鸣,至今未有一个明确的定论。本文根据已有的研究成果,结合新发现的资料,对马君实的生平和著述作一个初步的考证,以请教方家。     

论岑毓英

年轻时的岑毓英就以自己所学报效祖国.22岁开始,岑毓英就走上了保家卫国的道路,并开创了自己辉煌的人生.历史选择了岑毓英,他肩负起历史的重任挽救云南省于危亡之中.他除掉的只是少数的暴乱者,却拯救了广大的劳动人民.重整台湾防务,抚恤民情,他的一言一行都体现了他强烈的爱国主义精神.在中法战争中,他率部在临洮赢得了重大胜利,给法国侵略者沉重的打击,这极大地鼓舞了士气并为镇南关大捷奠定了基础.他依图勘界,为维护我国边疆完整和祖国的尊严做出了贡献.在西南民族地区,他兴建学校促进少数民族地区的发展.     

Review article

Social processes in the world today are characterized by the growing importance of relations between actors located in different national spaces (transnational relations). Based on case studies, this article illustrates how nowadays transnational relations between local and transnational actors affect in different ways the social production of representations that are sociopolitically significant – insofar as they articulate meanings in the constitution and practices of social organizations and movements of diverse political orientations. Through the analysis of cases related to the social production of representations of ideas of pan-ethnic indigenous identities, ‘culture and development’, ‘civil society’, and ‘free trade’, this text seeks to contribute to the theoretical debate about culture, communication, and social change in the contemporary world. The cases discussed in this article are based on field and documentary research undertaken in Argentina, Bolivia, Ecuador, Mexico, the United States, and Venezuela.     

"建立历史文献学这门学科是我的夙愿"--白寿彝先生和中国历史文献学学科建设

白寿彝先生和中国历史文献学科建设关系密切.他从事学科创建时间早,历时久,成就突出;构建学科体系理论缜密完善,影响深远;提出新的学科研究大纲,为学科建设指明了方向.白先生是中国历史文献学科当之无愧的创建者之一.