欢洲传统游记中的嘉绒藏区社会

19世纪下半叶到20世纪中叶,游历于藏区东缘嘉绒地区的外国传教士、探险家、动植物学家和驻华领事官员络绎不绝于途,并且留下了不少考察观光型文字资料,较少为学界所知。通过对这些文献的比较阅读,可以使我们获得不少相关区域的有价值的资料,加深我们对汉藏边缘嘉绒藏区经济、政治、风俗、语言、宗教与族群认同的了解。当然,在使用这些游记资料时,还需做比较阅读,避免单个游记在知识上的局限。     

云南藏区社会历史研究的力作--评《迪庆藏族社会史》

当云南中甸被一些人视为西方探险者所向往的“香格里拉”之后,迪庆藏族自治州的知名度便迅即提高。不少对迪庆高原风土人情的描写虽然大同小异,却也颇得媒体青睐。其实,早在这些新闻和游记之前,就有一些厚重扎实的专著问世,细致周详地刻画了云南藏区的方方面面。王恒杰先生的《迪庆藏族社会史》(中国藏学出版社,１９９５)就是其中出色的一本。     

18世纪中国第一部安多藏区史——《明史·西番诸卫传》的现代诠释

《明史·西番诸卫传》是18世纪初我国第一部安多藏区史,它从中央政府对安多藏区经营开发的角度,记录了明代安多藏区的变迁。其学术地位和文献价值应予重新认识,充分估价。明王朝在继承元代统治格局的基础上,设立了“西番诸卫”。西番诸卫实施军政合一、“土流参设”、“岁一朝贡”和尊崇藏传佛教、以金牌信符官方垄断茶马贸易等政策和措施,强化了明中央政府对安多藏区的控制。作为元明清治理藏区的中介环节,明代对西番诸卫的政策上承元代格局,又有许多创造性、建设性的拓展,开启了清代以府县区划管理安多藏区的先河。因此,明代西番诸卫是安多藏区历史变迁中的重要阶段,意义重大,影响深远。     

元明清中央政府治藏失误及其对藏区社会的影响

元明清时期,历代统治者采取各种形式加强对藏区的治理,并取得了积极的成效,但是,也出现不少失误.实践表明,这些失误对藏区社会的稳定、发展产生重大影响.     

二十世纪上半叶藏区地理研究述评

与藏族史研究一样 ,藏区地理研究 (主要是人文地理 )一直是藏学界的重点之一。这在 5 0年代后是如此 ,在 1949年新中国成立前的 2 0世纪上半叶也是如此。不过 ,我们对 5 0年代后的研究情况 ,特别是 80年代改革开放以后的情况了解甚多 ,而对 2 0世纪上半叶藏区人文地理的研究情况 (含译述 )知之甚少。本文拟对这一时期藏区人文地理研究成就作一述评 ,以供学术界参考和批评指正。为了便于参考 ,我们分文章和书籍两部分进行描述。一、文章2 0世纪上半叶 ,藏区人文地理研究呈逐步上升趋势 ,其上升速度远远超过藏学领域的其他分支领域。据统计 ,2…     

20世纪上半叶藏区政治研究评述

藏区政治研究是中国藏学研究的一个主要内容 ,也是边政学的重要组成部分。早在1 9世纪和 2 0世纪交替之际 ,就有人致力于研究西藏政治军事体制、政教关系、土司制度等 ,①对当时西藏政治之弊端进行了批驳 ,同时出现了译介外国人描述旧西藏酷刑的作品 ,让世人了解和认识旧西藏的真实面目。②进入 2 0世纪以后 ,藏区政治方面的研究得到了学术界的广泛重视。据统计 ,单就 1 949年以前即 2 0世纪上半叶关于藏区政治方面的文章就有近 2 0 0篇。③ 而据笔者所掌握的资料范围而言 ,这一时期与藏区政治、军事等有关的书籍就有二三十种。只可惜迄今没…     

对云南藏区社会变化的摹写

当云南中甸经考证被确认为是西方探险者向往的“香格里拉”之后,它所在的迪庆藏族自治州的知名度便迅即高涨。不少对迪庆高原（青藏高原边缘）风土人情的描写虽然大同小异,却也颇得媒体青睐。其实,早在这些新闻和游记之前,就有一些厚重扎实的专著问世,细致周详地刻画了云南藏区的方方面面。王恒杰先生的《迪庆藏族杜会史》（中国藏学出版社,1995,北京,11.80元）就是其中出色的一本。 这本书虽然看上去并非鸿篇巨制,却以20万字的篇幅涉及了从石器时代到1949年之前的时间跨     

外国人入玉树州考及有关玉树的外文史料

从十九世纪中期开始，直到１９４９年，有不少西方探险家从西宁方向路经玉树欲入西藏，但大多数被挡了回去。这些人有：法国的古伯察、秦、李默德、吕推、米高特；英国的戴如意、布鲁克、佩雷拉、台克满；俄国的普尔热瓦尔基；美国的柔克艾、荷兰的瑞吉纳特夫妇等。他们留下的游记中有关玉树州历史文化的珍贵记载。     

明代对西北地区实行的僧纲制度

明代对西北藏区实行的僧纲制度是其管理藏区事务的一部分,也是明代对汉传佛教采取的僧官制度在西北地区的扩延,明把西北地区看作是经营整个藏区的示范区,不少政策首先是在这里推行后才向藏地纵深地带延伸的,因此,研究它在安多地区实行的僧纲制度对研究明代藏族史有一定特殊作用。     

藏地朝圣研究述评

本文从游记、民族志、文献、历史、民间信仰五个层面,对国内外关于藏地朝圣研究成果进行了梳理和总结。认为学术界对藏地朝圣的仪式性、实践性等层面的讨论已较为充分,但还存在进一步深入研究的空间。指出目前对藏地朝圣研究方面所依据的理论模型,主要来自于国外的研究成果,其分析对象是国外所能观察到的圣地文化现象,而真正属于藏区的和有较强说服力的朝圣文化理论还尚未成熟,因此对藏区所凸显的诸多新问题,其理论模式无法准确地解读和涵盖。     

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.