李白诗歌中侠意象的文化内涵

侠意象最初出现于先秦时代，此后一直流传。李白是唐朝侠意象文化内涵发展的关键人物，其诗歌中侠意象出现次数较多，不限于对“侠”这一形象的描写，还扩大至具有侠特征的品格与精神。本文对唐以前侠意象文化内涵的流变进行梳理；通过对比，具体探索李白诗歌中侠意象文化内涵对前代的延续与创新，并从社会与个人两个角度探究其文化内涵形成的原因。     

藏族女性汉语诗歌意象的性别阐释

藏族诗歌伴随着历史的发展,逐渐由口传文学的形式演变为书面文学作品。而进入当代以后,藏族诗歌在母语书写的基础上又衍生出了非母语(主要是汉语)写作的形式,创作主体也由原先的上层贵族和僧侣扩大到了普通藏族人,一批藏族女性更是积极投身到了汉语诗歌的创作中,她们既传承着传统藏族诗歌中的意象表达,又从性别角度出发选择了新的意象给予阐释,这也代表了她们对藏族诗歌审美的独特理解。     

风雨凄迷中的诗性与情感——诗歌中风雨意象的情感人类学研究

诗歌的美,取之于自然万物的意象,打破原本的自然物理属性,放置于广阔的天地宇宙之中,它的诗性就具有了不同于狭隘审美的诗性美学意义。在字词与诗句的凝练表达之中,情感与哲思是两条关键的主线。以《诗经·郑风·风雨》为例,其中的风雨意象便具有象征层面上的意义传递和情感表达,人生命运的境遇作为宏大的话语背景,贯穿以炽烈深沉的情感表达,这样的整体画面足够催生出生命的热忱和情感的热度。     

民族文化表象的发掘与民族性格的穿透——论当代苗族诗人何小竹诗作的意象构建

中国历来是一个多民族，多区域性文学创作的国家，这为中国多民族文学的发展与繁荣提供了重要条件，同时，又加速了中国整体文学的发展与繁荣。因此，地域性、区域化多民族文学的发展，也就不容忽视，理应引起我们的重视。作为少数民族诗人，何小竹超越了民族的传统文化与民族诗歌的诗学规范，在诗中，他不遗余力地对单一情绪进行否定，实行崭新的复合情绪的现代溶铸，在强烈的自我意识与民族精神的诗性组合里寻求诗歌意象的现代性表现；他努力拓展诗的空间，寻求着与束缚人和扭曲人的传统意识的剥离，在旧语体的否定与新语体的探索中赋予诗歌意象更加丰富的表现力；他将注意力更集中在诗歌意象群落的抽象性与超越性上，并以对传统新诗的背逆，在实践上迈出了向新诗探索的坚实步履。在诗歌嬗变和剥离的过程中，何小竹站在民族文化的前沿，敏锐地将自己的艺术个性与时代精神相融合，他深刻地感悟着历史，将民族文化心理化、精神化、理想化，从而超越了时代和民族，来完成他诗歌意象的构建。     

王维山水田园诗的禅意和回归主题

本文通过对禅宗的介绍,并结合王维一生的主要经历,论述了王维山水田园诗歌中所具有的空灵和静寂的禅宗思想,以及在诗歌中运用飞鸟和夕阳的审美意象表现出回归自然的主题。     

解读越南诗人胡春香诗歌中的汉文化基因

探讨越南诗人胡春香诗歌中的汉文化基因,揭示其背后隐含的中越文化交流的特点、意义.认为胡春香诗歌中的汉文化基因来自于对中国俗文学的接受,而春香诗的稽古用典与"桃源"意象的生成让人真切地感受到她对世俗社会和封建名教礼法的厌弃和对黑暗的反抗.在女诗人对汉文化的接纳和容摄过程中,明显对中国诗歌的诗情酒意钟爱有加.     

新诗潮诗人与死亡意象

针对某些新诗潮诗人自杀及新诗潮诗歌中死亡意象呈增长趋势的现象,进行概括比较和个案剖析,探讨诗人自杀的因由和死亡意象的诗学意义.诗人轻生的原因错综复杂,起决定作用的是主观因素;死亡意象有积极的和消极的两种,前者有诗学意义,后者起误导作用.     

中亚东干诗人雅斯尔·十娃子的诗歌与俄罗斯文化

雅斯尔·十娃子是中亚东干族的著名诗人,他的诗歌创作不仅传承了中国文化,而且深受俄罗斯文化的影响；俄罗斯文化对雅斯尔·十娃子诗歌的影响既有显性、表层的,又有隐性、深层的.显性影响体现在诗歌语言、诗歌意象、诗歌题材、诗歌形式等各个层面；深层影响体现在俄罗斯文学思潮、文学观念与传统、俄罗斯文化精神等方面.此外,其诗歌对俄罗斯民俗事象的描写及俄罗斯人物、事件的反复呈现,体现出诗人深厚的俄罗斯情结.     

论木斧诗歌创作的诗学特征

从总体上来探讨回族诗人木斧诗歌创作的诗学特征,是比较复杂而颇有难度的。木斧属于七月诗派,也深受七月诗派前辈诗风的深刻影响。木斧结合时代和个体体验,以及对其他流派诗艺的汲取,乃至鲁迅文学思想的传承,创造了属于他独特的诗歌世界。作为获得"中国当代杰出民族诗人诗歌奖"的持续写作诗人,木斧诗歌体现出独特的诗学特征,也即铸造"力"的诗学、情绪和意象的契合、戏剧化的表达策略等几个方面。这是木斧诗歌与其他七月派诗人诗歌风格不同之处,也是我们论题阐释的重要依据。     

立足于台湾客家乡土的女性言说——以杜潘芳格、利玉芳的诗歌为研究对象

身为台湾客籍女诗人的杜潘芳格和利玉芳,以她们在不同世代的文学出发,共同选择了立足于台湾客家乡土的女性言说,创作出台湾客家女性诗歌的典型文本。透过植根于岛屿的"女人树"情思,重在发掘诗人对生命意识的独特表达方式;借客家女人的"含笑花"形象,意在表现诗人对客家婚姻世相的描摹和反思;强调女人诗眼的观察,是为凸显客家乡土的生态忧思与觉醒姿态。钟情于女性生理特征的生命意象和植物花草意象的营造,带来杜潘芳格、利玉芳客家女性诗歌的独特韵味。     

Meeting / Derrida

In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.     

Defining ‘real India’: representations of authenticity in independent travel

As an alternative to the stereotypical mass tourism, independent travellers – travellers who travel for extended periods on low budgets while ostensibly avoiding formalized tourist activities and locales – are invested in constructing ‘authentic’ travel experiences. Practices such as ‘off-the-beaten-track’ travel and cultural engagement provide the means by which independent travellers are able to make claims to such authenticity. Authenticity is constructed by travellers through idealizations of intimacy and non-commodification. These idealizations are tangled in narrative representations of ‘real’ India and ‘real’ Indians, their ‘real’-ness typified by an absence of other travellers, tourists and, more generally, Western contamination. In these ways, ‘authentic’ travel is dependent upon actively constructed binaries of Western travelling subjects and exotic Indian objects. Yet travellers' fantasies of the Other are fragile and subject to collapse at moments in which so-called Others articulate their subjectivity in a way that is inconsistent with travellers' expectations. Through a focus on travellers' narratives of their experience, both the requirement for an Orientalist dichotomy as well as the ruptures that continually challenge this dichotomy, will emerge.     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.     

Refugees,migrants, neither,both: categorical fetishism and the politics of bounding in Europe’s ‘migration crisis’

The use of the categories ‘refugee’ and ‘migrant’ to differentiate between those on the move and the legitimacy, or otherwise, of their claims to international protection has featured strongly during Europe’s ‘migration crisis’ and has been used to justify policies of exclusion and containment. Drawing on interviews with 215 people who crossed the Mediterranean to Greece in 2015, our paper challenges this ‘categorical fetishism’, arguing that the dominant categories fail to capture adequately the complex relationship between political, social and economic drivers of migration or their shifting significance for individuals over time and space. As such it builds upon a substantial body of academic literature demonstrating a disjuncture between conceptual and policy categories and the lived experiences of those on the move. However, the paper is also critical of efforts to foreground or privilege ‘refugees’ over ‘migrants’ arguing that this reinforces rather than challenges the dichotomy’s faulty foundations. Rather those concerned about the use of categories to marginalise and exclude should explicitly engage with the politics of bounding, that is to say, the process by which categories are constructed, the purpose they serve and their consequences, in order to denaturalise their use as a mechanism to distinguish, divide and discriminate.     

伊斯兰学者刘智的"元气"与日本儒者伊藤仁斋的"一元气"思想——朱子学"理"、"气"学说的批判与重构

在"文明间对话"被各国学界极为重视的当代,特别值得关注与研究的是,17-18世纪的回儒学与日本德川儒学之间的具有价值和意义的对话.刘智和伊藤仁斋是同时代不同文化背景的两位思想大师,同时受到朱子学影响,并吸收融合而产生出自己独特的思想体系.本文将探讨这两位思想家对朱子学"理"、"气"思想的重构特色.进一步想说明,不同文化...     

The changing configurations of self-(m)other dialogue in North Cyprus

This paper deals with issues of identity, nationalism, postcolonialism, and self-other relations with a focus on a period of transformative events in North Cyprus. It notes how nationalism has been the dominant means of identification for Cypriots in their modern history, and argues that unless weakened and supplanted by a radically pluralist democracy, nationalism imagines one's identity as an indivisible unity and has no place for different others within the nation. However, a pressing relationship with others and otherness is no stranger to Cypriots either, which makes it clear that the border that defines the ‘we’ of such nationalism is, at the same time, the line that divides the self intrinsically, indicating the otherness of the self or its alterity. Subjectivity involves subjection to the other.     

热贡鲁若中"玛泽"与藏族历史的渊源关系

文章从历史学、宗教学、民俗学等角度,将流行于黄南藏族自治州同仁县隆务河流域的六月会主体节目之一"玛泽"的文化内涵进行了新的探讨,并就"玛泽"节目的历史和宗教渊源关系,民俗形成过程,以及对军事、生产活动中的意义提出了自己的看法.     

三江源自然保护区生态旅游开发的SWOT分析

本文就三江源自然保护区开发生态旅游产品的可行性及发展潜力,运用SWOT分析模式进行客观分析,并得出三江源开发生态旅游产品是实现该地区可持续发展的最佳途径。     

Changing patterns of mobility,citizenship and conflict in Indonesia

ABSTRACT

Mobility and migration are inherent ingredients of Indonesian cultures. In an archipelago with thousands of islands of various size, character and nature, mobility is an important means to make a living and to survive by migration. The right to free movement in Indonesia is constitutionally granted. It can create mobility and give expression to equal citizenship rights at the same time as it can trigger the enforcement of borders among cultural groups and the ethnification of local and regional politics. Mobility thus always comes along with immobility. Physical mobility of one group of people might cause immobility of another group or it might create cultural and political immobility in the same group. In places such as Eastern Indonesia, people have developed reciprocal means to integrate newcomers. Whereas the immigrants are usually disadvantaged citizens with regards to land and customary rights, those living in the area for generations have nonetheless become integral parts of quite peaceful local settings, one way or the other. The advancement of decentralization, democratization and direct elections of political representatives can lead to political empowerment, the promotion of ethnicity as election capital and changing patterns of belonging. This paper illustrates these ambivalences by looking at mobility in Indonesia more generally and how changing national policies and laws lead to reinterpretations of mobility patterns and trigger changes in relations between local population groups and existing mechanisms of cultural and political inclusion and exclusion. Butonese migrants in Maluku will here serve as a case study.     

Im/possible lives: gender,class, self-fashioning,and affinal solidarity in modern South Asia

Drawing on ethnographic research and employing a micro-historical approach that recognizes not only the transnational but also the culturally specific manifestations of modernity, this article centers on the efforts of a young woman to negotiate shifting and conflicting discourses about what a good life might consist of for a highly educated and high caste Hindu woman living at the margins of a nonetheless globalized world. Newly imaginable worlds in contemporary Mithila, South Asia, structure feeling and action in particularly gendered and classed ways, even as the capacity of individuals to actualize those worlds and the ‘modern’ selves envisioned within them are constrained by both overt and subtle means. In the context of shifting cultural anchors, new practices of silence, literacy, and even behaviors interpreted as ‘mental illness’ may become tactics in an individual's negotiation of conflicting self-representations. The confluence of forces at play in contemporary Mithila, moreover, is creating new structures of feeling that may begin to reverse long-standing locally held assumptions about strong solidarities between natal families and daughters, on the one hand, and weak solidarities between affinal families and new daughters-in-law, on the other.