村落视野下壮族通婚圈的嬗变——壮族婚姻家庭研究之一

壮族传统的通婚圈具有封闭性特征,主要表现在近婚、族内婚以及婚姻缔结依靠亲友网络促成等几个方面.20世纪80年代以后壮族的社会流动加快,通婚圈出现了转型性变迁,通婚的空间距离扩大,族际联姻增多,婚姻信息的获取突破了传统的渠道.影响壮族通婚圈变迁的因素主要是经济发展、户籍管理的松动、社会交往范围扩展和婚姻对妇女影响的改变.     

人类学、社会学视野下的姻亲纽带、通婚网络与宗教信仰——以冀中地区的天主教群体为例

姻亲纽带与通婚网络是社会学、人类学中国乡村研究领域的重要论题,不少学者从市场圈和地域因素等角度对其展开探讨.近年来,沿着文化及信仰要素的分析进路,关注中国乡村宗教的研究者也注意到姻亲纽带构建与宗教信仰维系间的密切关系.本文以对冀中若干天主教群体的田野研究为基础,探讨和反思了市场、地域和信仰因素对乡村天主教姻亲纽带的影响,指出:市场性、地域性因素可以解释华北普通村民的通婚状况,但不适用于当地天主教群体;乡村天主教表现出以“内婚制”为依托的凝聚模式,信徒在总人群中的较低比例不会削弱其教内通婚取向;天主教徒姻亲纽带包含有世俗性和宗教性双重属性,显现出影响当地天主教维系和发展的“双刃剑”效应.     

北朝胡人贵族门第婚中的胡汉通婚

北朝时期,胡汉之间通婚频繁,胡人贵族与汉人高门大姓之间尤为明显.胡汉通婚成为影响当时政治格局、社会结构、历史进程和文化互动的重要因素.此文主要剖析了在汉族门第婚观念的影响下,胡人贵族与汉族高门大姓之间的通婚表现,探讨了胡汉门第通婚在政治与社会文化方面的影响.     

论我国各民族之间的通婚关系

民族是在一定历史时代形成的。每一个民族形成之后,都会与其他民族发生社会关系。在我国的56个民族中,有些民族之间可以互相通婚,有些民族却只允许在本族内部联姻。各民族之间的通婚问题,是民族关系的一个方面,也是研究人类自身生产的重要课题之一,对这个问题的探讨,无疑具有重要的现实意义。本文拟对我国各民族之间的通婚关系,进行初步分析,望读者指正。 (一) 从五十年代开始至现在,根据中央和各地方少数民族社会历史调查组的调查,我国各民族之间的通婚,大致有三种情况:     

多民族杂居移民村落中的族际通婚——对青海海西州乌兰县铜普镇四个移民村的个案调查

族际通婚是研究民族关系的一个重要内容,它不仅反映了不同民族成员之间时异文化的认同和接受,而且客观上反映了民族关系的良性发展.是我国民族政策合理有效运行的有力证明.文章通过对四个具有典型族际通婚特征的移民村落的考察,在分析当地族际通婚现状的基础上探讨了大规模族际通婚产生的原因及其影响.     

浅析现代化进程中影响裕固族族际通婚的因素

随着现代化进程的不断加快,裕固族的婚姻习俗、婚姻圈和择偶标准都发生了变化,族际通婚比例逐年增加;族际通婚是多种因素综合互动的结果,是一种动态的社会现象;在当前社会中,裕固族族际通婚还受到特定社会文化环境、人口分布格局、人口流动和外来移民等因素的影响.     

试论中国族际通婚圈的构成

不同民族间的通婚状况是多民族区域民族关系的一个重要反映。本文通过对 2 0 0 0年第五次全国人口普查中有关数据的统计 ,对中国 5 6个民族族际婚姻的现状进行了描述与分析 ,指出目前全国已经形成以汉族为中心 ,包括各民族的大通婚圈 ,同时还有东北、西北、南方三个次一级的地方民族通婚圈 ,体现了中华民族多元一体的格局以及各民族间团结友好的关系。     

中越边境壮族跨国婚姻中的“拜后家”研究——以云南河口县中寨村为例

中越边境壮族跨国婚姻中的拜后家,是嫁入中国的越南壮族媳妇拟制姻亲关系的建构行为。它是越南壮族媳妇在传统后家观念的推动下,对拜后家文化习俗的借用;也是在现实边境政策的制约下,姻亲关系中断之后,因身份认同模糊而引发的理性选择。在越南壮族媳妇拟制后家的过程中,集中体现了妇女在姻亲关系建构中的主动实践。这种建构,也是特定社会背景下的一种文化策略。     

"内卷"与"扩大":外出务工对瑶族通婚圈的影响——以广西田东县L屯为例

对瑶族村落--广西田东县L屯的剖析,揭示了外出务工对民族村落通婚圈的影响.认为在偏远的少数民族村落,人们的交往范围非常有限,方圆不过几十公里,因此村民通婚的范围非常狭窄.在外出务工成为一种潮流之后,村民们走出大山,到各地打工,结识了来自全国各地的人,于是人们交往的范围迅速扩大,与此同时通婚的范围也逐渐增大.较之30年前,民族村落的通婚圈已经发生了重大变化,形成"内卷"和"扩大"并存的状态.     

藏彝族际通婚与文化认同——以四川省甘孜藏族自治州九龙县踏卡彝族乡为例

调查研究发现甘孜藏族自治州九龙县踏卡乡藏彝族际通婚普遍，族际婚姻稳定。在族际通婚中，藏彝民族形成了强烈稳固的族内文化认同，和谐包容的族际文化认同以及清晰明确的中华文化认同。族际通婚的本质是文化认同，它在族内文化认同和族际文化认同的基础上，促进了更大范围更深层次的中华文化认同。     

Interethnic dating preferences of Roma and non-Roma secondary school students

Integrated schooling is known to induce interethnic friendship relations; however, it also creates the opportunity of interethnic dating. Interethnic personal relationships or long-term exposure decreases ethnic prejudice, thus it is proposed that willingness to date between ethnic groups may also increase. The question arises, whether in the school context exposure is enough for this mechanism to emerge, or personal contact is necessary. It must also be taken into account that romantic relationships are embedded in status relations within schools. Based on a ‘social exchange’ mechanism, it is assumed that the less popular members of the majority groups are those who are more willing to form interethnic dating relations. To address the above questions empirically, the data of 1213 Hungarian 9th grade students in 43 classes were analysed. Preferences of Roma and non-Roma students were measured by dyadic attribution of physical attractiveness and nominations of willingness to date. Results of multilevel p2 models suggest that mixed groups are not sufficient, but personal contacts are necessary to decrease same-ethnicity preferences in dating. An additional tendency is salient: among majority students, those who are isolated from the friendship networks are the ones who are more willing to date members of the minority group.     

“All Lives Matter”: The Cost of Colorblind Racial Attitudes in Diverse Social Networks

In this study, we examined the effects of colorblind racial attitudes and outgroup prejudice on people’s social network positions within a diverse social setting. Sixty-four racially diverse participants created self-resembling avatars and interacted in groups of diverse peers in the virtual world, Second Life. We conducted a social network analysis based on friendships developed during the group interactions and also examined participants’ physical distances in relation to outgroup members and levels of chat participation. Colorblind racial attitudes, but not outgroup prejudice, were directly related to lower levels of closeness centrality and clustering within the network. In addition, outgroup physical distance, but not chat participation, was found to be a behavioral mechanism that mediated the relationships between: 1) colorblind racial attitudes and closeness centrality; and 2) colorblind racial attitudes and clustering. Findings are discussed in relation to the adverse affects of colorblind racial attitudes on intergroup behavior and the pro-sociality of recognizing race and racism within increasingly diverse settings such as the workplace or educational settings.     

匈奴姻亲氏族与其职掌

Affinity clans and luandishi ( or luandi clan ) constituted the backbone of the Xiongnu’s social structure, among which luandishi was in the dominant position while those affinity clans were subordinate. But affinity clans’ status in Xiongnu society started to change since Tuqitang became Chanyu( chief of Xiongnu in ancient China ) in 60 B. C. The reason for affinity clans’ change of their position was not only due to their affinity relations with Chanyu, but also due to the internal contradictions on the succession of Chanyu, and the influence of the Han Dynasty’s polices. The presence of affinity clans and the change of their position had played an important historical role in Xiongnu’s social development, thus it is worth of doing an in-depth academic study in this field.     

Support and setback: how religion and religious organisations shape the incorporation of unaccompanied indigenous youth

Churches are recognised as pillars of solidarity and support within immigrant communities but rarely in regard to youths’ social incorporation. Drawing on 24 months of participant observation of two Catholic churches and in-depth interviews with unaccompanied Guatemalan Maya youth church members in a Los Angeles, California community, this study examines the role of the church and religion in youth’s incorporation trajectories. I find that the church and its religious practices provide unaccompanied youth with spaces and resources of incorporation support. Over time, youth also experience financial and socioemotional setback as they become involved in church subunits that are organised by an ethnoracial hierarchy that disparages indigenous Latinos, require financial contributions, and teach reliance on God to change one’s circumstances. This study shows that immigrant-serving organisations can unwittingly reproduce inequality when they offer individualised solutions to structural marginalisation. Findings also demonstrate that incorporation is as much a socio-economic process as a socioemotional one, as immigrant youths’ mental and emotional health instability can impinge on their social participation.     

The social distance of Poles to other minorities: a study of four cities in Germany and Britain

This contribution investigates the social distance of immigrants from Poland in four Western European cities – London, Birmingham, Berlin and Munich – particularly Polish immigrants’ distance towards members of ethnic, religious and sexual minorities in their various social roles. Presenting unique data from the first wave of a longitudinal qualitative study, we first discuss the differential levels of social distance that Polish immigrants place between themselves and members of minority groups in each city. We find that respondents’ socio-demographic characteristics impact their social distance, but their education and occupation may have less of an effect than their place of origin in Poland or current place of residence and work. Moreover, these factors work differentially across the four cities. After analysing social distance with respect to three dimensions of difference – ethnicity, religion and sexuality – we find several different social-distancing mechanisms. Ultimately, we argue that social science needs to consider regional and local contexts in which social attitudes towards minorities are acquired and exercised. Similarly, we need to reflect on the group’s presumed homogeneity and on the unifying visions of the ‘host society’ as a site of migrants’ incorporation.     

Social network development experiences of immigrants from Turkey to Canada

The concept of social capital has gained popularity in the field of migration studies in recent decades, yet we still know relatively little about how immigrants develop social networks in their host countries – despite the fact that networks constitute the core of social capital. This paper applies a Bourdieuian approach to migration research while examining the network development processes of immigrants from Turkey to Canada, all within the framework of social inequality based upon occupation and class. My findings demonstrate that network development with co-nationals, members of other immigrant groups, and native-born Canadians is a complex process in which such various factors as social class, ethnicity, habitus, and different forms of capital jointly shape the opportunities to access social networks, as well as the nature of such networks.     

The Individual and the Ummah: The Use of Social Media by Muslim Minority Communities in Australia and the United States

How are perceptions of self and ummah (community) reflected in social media use by members of Muslim minorities in two Western countries, Australia and the United States? This paper explores the use of social media by members of minority communities for the purposes of self-representation and community-building, and perceptions of social media use among members of Muslim minority communities, as a means for them to challenge the narrative of Islam found in mainstream media associated with homogeneity, violence and militancy. The paper is based on analysis of responses of a targeted sample of members of representative Muslim student organizations at two tertiary institutions in Australia and the United States. Asian countries of origin are strongly represented in the migrant and international student communities of these two countries. The survey respondents were asked about their use of social media in relation to how they engage in public discourse about Islam, and how it is used in the negotiation of their religious and secular identities.     

Humor and Identity on Twitter: #muslimcandyheartrejects as a Digital Space for Identity Construction

Through examining the hashtag #muslimcandyheartrejects, a one-time, short-term, joke hashtag used on Twitter among a group of Muslim tweeters in 2012, we argue that members of Muslim digital diaspora communities use social media to construct and reinforce a Muslim diaspora identity. The architecture of Twitter provides the structure for these engagements, while humor serves meaning-making, cohesion building, and tension-relief functions within the conversation. The conversation itself combines a variety of topics to both describe Muslim identity in diaspora and to critique both Muslim community practices and conditions for Muslims in non-Muslim countries.     

How njangui socio-cultural houses influence students’ collaboration towards boosting Africanism

One visible characteristic that Cameroonian immigrant students have brought to South Africa is njangui/ngumba house, which redefines social inter-relationships among South African and other African citizens who were previously unknown to them. A njangui is a traditional social gathering while a ngumba is a kind of sacred society often reserved for the elderly. However, njangui and the ngumba houses have morphed into a type of social meeting where people meet to discuss and solve personal or collective problems, whether emotional, social or economic and then dine and wine at the close of each meeting. This paper describes one njangui group, its purpose, process of selecting members and activities among a group of students within a South African University. I draw on concept of locality to explore the link between social mobility, language, business, and culture. In order to explain this traditional social gathering I used an ethnographic design. This allowed me to become part of the participants’ daily practices. One argument is that socio-cultural strength culminates in socio-economic relations. Therefore, I conclude that this kind of relation could influence the social cohesion of students which may extend to significant relationships.     

从"二重性"角度看少数民族农村商品经济的发展与局限——以近代广西为中心的考察

少数民族地区经济结构存在“二元经济”特征,即商品经济的外循环运行机制和礼俗交往的内循环运行机制。礼俗交往的内循环运行机制在少数民族地区具有传统的社会保障功能,这种机制同时也制约了当地商品经济的发展。