略论十六国时期南凉文化

中国历史上十六国时期 ,由鲜卑秃发部建立了南凉国 ,其中心在今青海东部农业地区。本文将南凉国在其整个立国期间的文化作了探讨分析 ,充分肯定了秃发部大力吸收先进的汉文化来发展自己文化 ,并在青海历史上留下深刻影响的功绩。同时说明鲜卑秃发部逐渐融合于中华民族过程中 ,写下生动篇章的史实     

我的祖先 我的盘锦

鲜卑族是继匈奴后在内蒙古高原上崛起的北方游牧民族，早在西周以后，鲜卑一词就在《史记》、《汉书》、《战国策》、《楚词》、《国语》等古籍中有所记载，并频频入史。在两晋南北朝时，鲜卑开始建立国家政权，其中有慕容氏建立的前燕、后燕、南燕、西燕，秃发氏建立了南凉，拓跋氏建立了北魏。入主中原的鲜卑人采取了少数民族与汉族大融合的政策，不但使鲜卑特色文化得到传承，也使中华民族文化得到大发展。     

唐代吐蕃与魏晋南北朝的秃发鲜卑

藏族的先民,在唐代被称为“吐蕃”。吐蕃与魏晋南北朝时期的鲜卑秃发部有什么关系呢?笔者从事魏晋南北朝民族史研究数年,近年对藏族史也有兴趣,研读史书,偶有所得,兹陈管见如下,请批评指正。     

党项鲜卑关系再探讨

党项族是以鲜卑部落为统治阶层、以羌族部落为主体的民族。其中心拓拔部是鲜卑秃发部与乞伏部的后裔,在南凉、西秦政权灭亡后,他们加入吐谷浑,出于凸显与当时北方最大鲜卑政权北魏的关系,但又在某方面以示区别的复杂心理,而将部落名改为"拓拔",既与北魏拓跋部音同,而又字异。吐谷浑政权衰亡后,拓拔部进入党项之中,成为其部落中心,并联合了当地的折掘、乙弗等鲜卑部落,共同构成了民族的统治阶层,控制着当地诸羌族部落。     

内迁与融合:魏晋时期西北地域的民族互动

魏晋南北朝时期,是我国古代历史上民族大融合的第二次高峰。西北地域周边的匈奴、羌、氐、西域诸族及秃发鲜卑等内迁诸族,因长期与汉族错居杂处,形成共同经济体制,民族间的差异逐渐减少,最后与汉族在互动中融合。     

南凉建国

南凉(397—414)是秃发鲜卑于十六国时期在河湟地区建立的政权。东汉末年,秃发部之祖匹孤率部由塞北迁到河西,以秃发为氏。西晋初年匹孤之孙树机能有众十余万人,势力始大。公元365年后树机能曾孙思复鞬在位,约当前凉(317—376)和后凉(386—403)时期,遂据凉土,以庄浪河至大通河之间为根据地。此处为汉代羌胡交关之路,左瞰武威,前瞻大河,后靠张掖,右达西海,是古来争战之区。思复鞬有六子:     

来函照登

编辑同志: 日来阅读1994年《中国藏学》第1期田晓岫女士大作《吐蕃王族族源新考》及第4期吕一飞《唐代吐蕃与魏晋南北朝的秃发鲜卑》一文,觉如鲠在喉,迫于不吐不快,惟年老头昏,潜心思考,又辄昏昏然,艰于命笔,拟于春后再披阅一些典籍,或可向其求教。兹草数则旧日认识,以求正于左右!     

"索头"为既辫且髡发式说辨误

“索头”指拓跋鲜卑发式,乃辫发之谓,又被称为“被发左衽”,为蓄留全发之一种,并非既辫且髡,亦非前剃后辫。弥罗即弥药,指党项拓跋,叶尼塞河上游都波三部落之一的弥列哥即其先祖,与拓跋鲜卑实为同源关系,非其后裔。     

鲜卑族的过去和现在

鲜卑族是一个历史悠久的民族,曾在历史上建立起多个国家,对中华各个民族的发展有着深远影响。鲜卑族发源于鲜卑山,是鲜卑族政权发展的起点,对其历史进行探索时,鲜卑族的过去一直是众多学者所关注的重点。本文结合相关的考古研究实例和历史记载对鲜卑族过去的发展方向、种群结构以及流向和现在的鲜卑族的现状等进行论述,说明鲜卑族对中国民族发展方向的影响,以供广大学者参考。     

简论曹魏王朝的鲜卑政策——以王雄刺杀轲比能为中心

本文对魏晋的鲜卑政策作了系统阐述,认为册封既是曹魏政权对这些鲜卑政权采取的政策,也是双方建立藩属关系的重要标志;设置机构进行管理是曹魏政权维持和这些鲜卑政权藩属关系的重要保证;保持鲜卑各部的"独立"是曹魏政权为控御鲜卑而采取的重要手段;"通市"是维持双方关系正常发展的重要政策;征讨是曹魏政权为抑制鲜卑寇扰边疆不得已而采取的政策.以羁縻为特点的政策尽管有助于北疆的安定,但为鲜卑的发展提供了有益的外部环境,从而为轲比能吞并步度根集团称霸北疆创造了条件,进而引发了王雄刺杀轲比能事件.刺杀与遏制鲜卑统一的努力只能行一时之效,难以从根本上阻止鲜卑发展和实现北疆统一的步伐.     

鲜卑族与中国封建法制建设

鲜卑族是中国一个古老的民族 ,西晋末年进入中原建立政权后 ,进行了某些法制建设 ,他们创设的法律制度推动了中国封建法制的发展。其中 ,均田律开创了中国封建社会土地法的新内容 ,影响深远 ;格、式上升为独立法典 ,使封建法律形式日渐规范 ,为唐代成熟、完善的封建法律表现形式奠定了基础 ;十二篇目的律典结构使封建律典体例定型 ;“重罪十条”的创设 ,完善了汉代以来的以礼入法 ,为唐朝礼法全面结合奠定了基础 ;确立五刑新刑罚体系 ,奠定了封建五刑基础     

明清时期回族哈乃斐教法的本土化

中国穆斯林素称自己属伊斯兰教逊尼派哈乃斐教法派别。本文认为 ,从明代开始 ,哈乃斐教法从“法”的范畴走向“俗”的领域 ,具有中国本土的特点。清代苏非派产生后 ,教法从“一元”演变为“多元” ,成为一种“内行外明”的礼仪制度 ,中国苏非派穆斯林遵行的教法是融苏非主张、本土习俗和哈乃斐教法为一体的一个“综合体”。     

宗教事务依法管理的路径及基础——以四川藏区依法治理为视角

Under the situation that traditional beliefs have remained basically unchanged while the social economy has developed and population mobility has increased, with the trend of an in-creasing diversity in beliefs, and an increasing number of religious followers and temples, the management of religious affairs has become more difficult. In ethnic areas, the speed of moderniza-tion has accelerated, ethnic interactions are fre-quent, and the beneficial conflict or cultural con-flict among various ethnic groups has become nor-mal; the impact of modernity, ways of life, the value and ideals of the temples’ traditional culture and educational model brings new social pressure for the monks who are adapting to modernization, and making a leap in development while safeguard-ing traditional rituals, culture, religious education and development. The number of criminal cases involving monks has increased, which brings a strong negative influence to the religious followers in Tibetan areas. All these factors are directly in-fluencing the stability and harmonious development of the Tibetan areas. As the second-largest Tibetan area, the geo-graphical location of Sichuan’s Tibetan areas is u-nique. In ancient times, the policy of “keeping the Tibetan areas stable means keeping Kham sta-ble at first” had been an important measure for the central government to manage all of the Tibetan ar-eas. From the Qing dynasty to the present times, it still has a practical use, and even has special val-ue in the process of safeguarding the “long-term stability of Sichuan”, especially when the people have but a hazy understanding of the relationship between the freedom of faith and managing reli-gious affairs according to the law in Tibetan areas, and one needs to have a legal response to it. Hence, “keeping Kham stable” needs to depend on the law, and legal means should be taken to safeguard the harmony and stability of the Tibetan areas in Sichuan. Management of the religious affairs according to the law is an inevitable requirement for China to promote the goal of ruling the country by law, com-prehensively deepen reform, and promote the mod-ernization of the country’s governance system and capability. Based on an active response to the guidance principle of strengthening the manage-ment of religious affairs according to the law pro-posed by the Central Government, and the Sichuan Provincial Government, we should standardize reli-gious activities and affairs, insist on a combination of legal management and policy guidance, adopt various measures, search for a practicable path to realize the significant goal of managing the religious affairs according to the law in Tibetan areas of Si-chuan. This article proposes some methods of man-aging the religious affairs according to the law as follows:1 ) To insist on the CPC’s leadership in reli-gious work and management of religious affairs;2 ) to actively and reliably promote the systematic con-
struction of the legalization of religious affairs;3 ) to insist on the combination of legal management and policy guidance;4 ) to encourage the public to manage religious affairs according to law; 5 ) to standardize the scale and number of monks by u-sing new methods of management;6 ) to strengthen the role of the “four troops” ( Party and Govern-ment leading cadres,ethnic religious work cadres, ethnic minority cadres and talents, and religious believers ) , especially religious believers; 7 ) to make full use of the regulatory framework of the Buddhist community; 8 ) to create conditions for those monks who wish to return to secular life;9 ) to distinguish the boundary between normal and il-legal religious activities, between folk custom and extreme religious concepts; 10 ) to identify and distinguish between “monks and lay people”, and“ordinary cases and religious cases”. At present, there are four foundations for managing religious affairs according to the law:1 ) the idea that freedom of faith is not only one’s right, but also one’s duty has gradually enjoyed popular support;2 ) there is a good policy base for managing religious affairs according to the law;3 ) there is a relatively strong theoretical basis for managing religious affairs according to the law;4 ) there exists good legal support for managing reli-gious affairs according to the law.     

Muslim Women and Forced Marriages in the UK

Forced marriage (FM) affects numerous communities within the UK and has far-reaching effects for both individuals and the wider society. This paper attempts to address this issue from an Islamic jurisprudence standpoint. While the paper provides a comparative-contrastive account of key discussions between Muslim jurists (fuqahā’) from the four Sunni schools of law regarding coercion (ikrāh) and its effect on the marriage contract, it pays particular attention to the Hanafi school of law’s position and ways in which its jurists’ reasoning dissents from that of the majority of Sunni jurists. This paper collates the pertinent information, focusing on the effect of coercion (ikrāh) and on the pivotal issues of consent (ri?ā) and choice (ikhtyār). It also considers recent UK legislation and established personal status laws in several Muslim countries. We conclude that FM is incompatible with the objectives of Islamic law and has no reliable basis in its sources, highlighting that the function of the guardian (walī) is to protect the interests of the ward, rather than to exercise authority over those under his guardianship. We suggest that victims of FM in the UK should be able to seek annulment via the courts rather than traditional, community-based, non-enforceable mediation.     

Convention on the Elimination of Discrimination Against Women and the Prospect of Development of Muslim Personal Law in Singapore

This paper examines Singapore's partial reservations to Articles 2 and 16 of the United Nations Convention on the Elimination of Discrimination against Women (CEDAW). It contends that the reservations justified on the basis of protecting the rights of the Muslim minority community to practice its personal law has unwittingly impeded the potential of reviewing and addressing significant gaps and limitations in the ways in which the laws are conceived and administered. More pertinently, the policy reinforces the dominance of traditionalism in the thinking of dominant stakeholders of the law. Taking the standpoint that the values of equality and non-discrimination on the basis of gender espoused by CEDAW are compatible with the objectives of Muslim law, this paper maintains that ratifying the relevant Articles of CEDAW will strengthen the process of the development of the Muslim personal law and address essentialist presumptions of the law. This perspective departs from the dominant discourse on the Muslim law and CEDAW which is framed in terms of conflict and polarity between the law and human rights, religious law and women's rights, and universal values versus cultural relativism.     

西部开发立法的思考

西部开发先立法是法治经济的必然 ,开发先立法是世界经济发展的规律。西部开发立法应遵循法治原则、可持续发展原则、立法权合理配置原则。立法模式应采用基本法与“子法”相结合的方式 ,构建以“西部开发发展法”为基本法 ,以“西部生态环境保护法”、“西部投资法”、“西部人才培养法”、“西部发展援助法”为“子法”的法律体系。     

试谈四川德格成文法与藏传佛教及西藏地方传统成文法之间的渊源关系

德格土司制定的十三条成文法与历代西藏地方政府制定的相关法规有着渊源关系,而历代西藏地方政府制定的相关法规又与藏传佛教戒律之间有着内在联系.因而德格土司制定的十三条成文法,无论在内在指导精神还是外在表现形式上,都受到了藏传佛教的影响,尤其是藏传佛教戒律的影响.     

论民族习惯法的渊源、价值与传承--以苗族、侗族习惯法为例

民族习惯法是民族地区适用的民间法,内容丰富但形式上因民族而异,刑事习惯法占据重要内容.民族习惯法具有裁判、教育、调整价值,应当整合三种价值,传承民族习惯法之积极因素,构建新的民族法律文化,推进民族地区法治.     

The struggle of autonomy and authenticity: framing the savage refugee

James Hathaway has described refugee law as ‘fundamentally oriented to the promotion of autonomy’. Borrowed from the Kantian roots of liberal rights theory, this theme has come to the fore as refugee advocates decry increasingly draconian experiments in deflection and deterrence. But what exactly does it mean for a refugee to exercise autonomy? And how is it connected to that other popular refrain – that those who arrive irregularly by boat in Australia, despite high recognition rates, are not ‘genuine’ refugees? By examining the assumptions underpinning autonomy as a contemporary political value, and working within the theoretical construct that identifies a state's ‘recognition’ of autonomy with authenticity, this article explores tensions within both public discourse on refugees and the discipline of refugee law itself. It considers how and why the refugee exercising ‘authentic’ moral agency by boarding a boat is depicted not just as a threat, but as inherently irrational (and thus not ‘authentically’ autonomous) and less ‘genuine’ (and thus virtuous) than the ‘passive’ refugee languishing in a camp overseas, awaiting ‘our’ redemptive touch. Finally, it asks whether refugee law similarly suffers from the contradictory moral promise of human rights law which places autonomy at its heart while in practice requiring that humanity be split between victim, savage and redeemer.     

神判与早期法的历史演进

神判是一种古老的人类学现象 ,也是一种古老的法文化现象。在原始法的产生和发展过程中 ,神判与原始“公法”、“私法”两个方面的许多形式都有密切的关系。本文从法人类学的角度出发 ,结合对原始宗教与习俗的理解 ,通过对神判与诸如原始献祭、放逐、杀戮、赔偿、仪式等早期习俗之间关系的研究 ,对神判中隐喻和凝聚着的早期法的原始含义进行了深入的解释 ,进一步从“公”与“私”两个方面揭示了早期原始法在历史演进中的某些特点