再论仫佬族族称、族源及其与周边民族的关系

当前,国内学术界对我国南方壮侗语族侗水语支民族之一的仫佬族族称、族源和民族关系的认识仍然存在较大分歧.本文从历史学、民族学和语言学等学科角度重新论证和探讨上述问题,并提出一些新的观点.     

倒淌河蒙古村蒙古族族源考

聚居于海南藏族自治州倒淌河乡蒙古村的蒙古族 ,在这一藏族聚居区域内的蒙古族村落呈现出一种特殊的人文景观。本文试从民族学、历史学角度对该村蒙古族族源进行了考释。     

"祁连小月氏"族源新探

在"单一族源"论的影响下,历来史家都将战国秦汉间曾活动于河西走廊地区月氏及"祁连小月氏"视为同源民族.不过中外历史文献与实物资料表明,河西走廊地区月氏本由突厥、乌孙和羌所组成的一族三源民族."祁连小月氏"虽曾是河西走廊月氏的一部分,但其并不与西迁西域的大月氏同源于突厥族,而实际上则源于羌族.     

明代吐蕃十八族考

"西番十八族"曾长期活跃于宋、金、元、明等朝,是甘、青、川地区著名的吐蕃大族,对当地的政治、文化产生过较大的影响.宋、金、元、明时期的十八族有狭义与广义之分,狭义十八族是指具体的18个部落;广义十八族是一个笼统的称呼,它源于吐蕃六大姓氏之一的"董氏族姓".元代十八族与岷州包家族有密切关系.岷州包家族原本是秦州近边的丁家族迁移而来,不大可能是董氏十八部族的后裔,但这并不妨碍进入元代以后一部分包家族已融入了洮、岷十八族,并成为洮、岷十八族的实际统治者.元朝末年包完卜癿任十八族元帅府元帅,以及洪武年间岷州卫属下十八族军民千户所之千户与大部分百户均由包家族后裔担任便是极好的证明.洪武初年,洮州十八族在明朝的打击下消失了,十八族军民千户所也被中左千户取代,其土官身份也随之成为流官,这在明初西北"土流参治"体制中是一个非常特殊的案例.     

中华民族形成时代新考

从中华民族族称由来的考释入手,论述了中华民族形成于帝舜有虞氏朝的历史过程.其最早的族称得名于舜的名字"华".汉朝以后,又出现"中华"一词.近代,民族一词传入中国,始有"中华民族"这个近现代民族学的规范族称.但其族体的形成则在此前约五千年前.     

少数民族华侨华人与跨界民族区别刍议

少数民族华侨华人问题是一个涉及历史学、民族学、社会学、人类学、民俗学、考古学、语言学等多学科研究领域。长期以来,学术界对少数民族华侨华人的研究还不多,主要是学者们对其界定尚有不同看法,有的甚至不承认少数民族华侨华人的存在。本文在确认少数民族华侨华人的基础上,简要阐述少数民族华侨华人与跨界民族的区别。     

大象民族--壮族族称原义新探

从壮族的语言特点上进一步探究壮族对本民族的自称,能更准确地了解到壮族到底将自己的民族自称为什么民族.壮族的民族自称按壮语的表达习惯应为"陀族".壮族现有族称,是因为汉族按壮族人对大象称呼的语音,用汉语近似读音字来指认的,其原义为"大象民族".探明壮族族称原义,符合壮族的民族心理习惯,有利于增强民族自豪感和民族凝聚力,也有利于壮族人民正确理解党的民族政策,促进民族团结.     

日本华侨、华人的数量变化及其原因

华人移民的数量变化是国际移民学关注的首要问题 ,也是国际关系学和民族学应当关注的问题。华侨、华人的数量变化涉及中国与华侨、华人所在国的各种因素。中日两国的人口变迁、社会变迁以及中日民族关系的变迁等各种因素都会对日本华侨、华人的数量变化产生重要影响 ,在不同的历史时期这些因素有主次之分、大小之别。一、日本华侨数量的变化及其原因(一 ) 1 893年至 1 980年日本华侨缓慢增加的态势及其主要原因1 893年至 1 94 5年 ,日本华侨从 5343人增至 2 6 373人 ,6 0余年才增加 2 1 0 30人 ,增加的数量很少。影响华侨人数增多的主要原因…     

王希恩:民族过程、族性理论与当代民族问题解析

扎实的史学功底和深厚的民族学素养使得王希恩在民族基本理论和现实民族问题研究方面颇有建树。他对民族过程理论进行了中国化改造,深入探讨了全球化时代的民族现象和民族过程,并对一系列民族基本理论问题发表创见;以"族性"的视角分析了民族的发展,首创性提出"族性张扬"的概念,并将其作为当今世界民族过程总体特征的描述;从民族问题的概念入手,对中国民族问题的历史轨迹、内容与形式和发展趋势等提出独到的见解;密切关注马克思主义民族理论的发展和创新,积极参与现实民族问题和民族工作的建议应对,在民族理论研究领域起到了应有的学术引领作用。     

大学生族际交往研究综述

族际交往、或民族交往、抑或族际接触关系到民族关系,是构建和谐民族关系的基础平台。作为"知识分子亚群体"的大学生,他们间的族际交往对其学校生活有强烈的影响,应该得到关注。本文旨在从背景出发,通过梳理和分析已有的相关研究成果,了解和展现其中的研究现状和趋势,并从大学生族际交往特殊性、具体性和发展性给出研究展望。     

The Socioeconomic Attainments of Non-immigrant Cambodian, Filipino, Hmong, Laotian, Thai, and Vietnamese Americans

Using recent American Community Survey data, this study investigates socioeconomic attainments of six ethnic groups of Southeast Asian Americans. Findings show that the educational attainment of Filipinos, Vietnamese, and Thai is higher than that of whites, while the educational attainment of Cambodians, Hmong, and Laotians is lower than that of whites. Regarding earnings, Southeast Asian American women are generally not disadvantaged relative to white women, but Southeast Asian American men tend to have lower earnings than white men after controlling for education and other demographic factors such as age, metropolitan residence, and region. We conclude that Cambodians, Hmong, and Laotians are the most disadvantaged groups among Southeast Asian Americans and that most Southeast Asian American male groups tend to be at least slightly disadvantaged in the labor market at least after controlling for metropolitan residence and region.     

革命,民族,现代性——关于中共陕甘宁边区政府回族干部的考论

抗日战争时期,在团结抗日的目标条件下,群众团体成为中国社会各阶层的动员和组织的重要形式。在众多回族抗日群众团体中,成立于1938年的中国回民救国协会是影响深远的回族群众团体,为了更好地动员和团结各民族,1940年在延安成立了第一个少数民族抗日群众团体—延安回民救国协会,同年还成立了中国回民救国协会陕甘宁分会。通过对延安回民救国协会的观察和研究,以及对回族基层干部的关注,可以了解到回族基层干部主要是中共中央基层组织培养和教育的结果。本文以金浪白和马文良为例,研究他们的经历、参加中国革命的契机,以及他们在中国共产党回族政策中的作用。此外,通过对其他回族干部来源调查,研究中国共产党如何选拔录用回族干部,并与鄂豫皖根据地选拔与录用干部方式的加以比较,探讨回族干部选拔录取方式的特点,提出有关回族妇女干部的新观点。     

Islam,Moderation, Radicalism,and Justly Balanced Communities

If media outlets and political rhetoric are to be believed, then the way to counter “radical” Islam is through “moderate” Islam. Seemingly, “moderate” Islam is that which “radical” Islam is not. In appointing “moderate” Islam as an antidote to “radical” Islam, the implication is that, conceptually at least, the two terms are contradistinctive. Yet, while much is, perceivably, known about “radical” Islam, with its associated ills of an unequivocal Islamic worldview, very little attention has been afforded to this signifier, “moderate”. Inasmuch as this term is bandied around, even scholars of Islam will acknowledge that, within Islamic education, understandings of and debates on conceptions of moderation, and moderate Muslim communities, have been somewhat overlooked. What, therefore, is a “moderate” Islam? What is a “moderate” Muslim community and how would it act? What are the implications for a “moderate” community in relation to pluralist societies? And, can such a “moderate” community offer a practical response not only to “radical” Islam, but, perhaps, more importantly, to increasingly antagonistic, liberal contexts?     

Migration,masculinity, and family

Previous studies of migration, family, and gender have shown that migration is not only an event that changes family life, the change itself is a gendered process. How migrant women develop strategies to cope with challenges posed by either their own migration or their husbands’ migration has been widely studied. However, how migrant men adjust and change their care practices and domestic roles to accommodate challenges brought about by migration to their family lives has not been as extensively explored. Using interview data gathered from male rural-to-urban migrant workers in South China, this paper fills this gap by studying male migrants’ agency and masculinity through the concept of masculine compromise. Masculine compromise delineates how migrant men strive to respond to changing family circumstances triggered by migration while maintaining the gender boundaries that underpin their dominance within the family. As a concept, masculine compromise underscores the material impact of migration on gender practices and family life; and the limited effect it has on gender attitudes and identity. Masculine compromise provides a feminist lens to analyse the complex effect of migration on changing masculinity and gender relationships within the family.     

Bushfire catastrophe in Victoria,Australia: public record,accountability, commemoration,memorialization and heritage protection

In Australia, 7 February 2009 has become known as ‘Black Saturday’ because of the bushfire catastrophe that took 173 lives and devastated communities in the central parts of the State of Victoria. The paper considers how the 2009 fires have been recorded, how the issue of accountability has been dealt with, particularly in relation to the State and its agencies but also individual residents in the fire-devastated areas, and how bushfire deaths and other losses have been commemorated through remembrance events and museum collection projects and memorialized through the creation of new monuments and the protection of remaining physical structures as official heritage. Despite the major impact of bushfires on the State, to date few bushfire-related places have been protected. The former Cockatoo Kindergarten, which acted as a community refuge during an earlier catastrophic Victorian bushfire on Ash Wednesday, 16 February 1983, is an exception. Inscribed in 2012, the former kindergarten is the only bushfire-related place inscribed on the Victorian Heritage Register, in this case for its historical and social value as a place resonating with other communities affected by other bushfires and helping the broader Victorian public to come to terms with bushfire catastrophe. But, while bushfire commemoration activities and physical memorials, like those relating to war, help many societies remember individual and community pain and suffering, they can divert attention from the more fundamental questions of why they were there in the first place and what must be done to ensure the same catastrophe does not recur in the future. In this regard, the paper questions the oft-cited claim that bushfires are embedded in the Australian psyche, seeing links between the rhetoric around bushfire survival and Australian myth-making and nation-building.     

Race, Genetic Ancestry, and Health

Knowledge from human genetic research continuously challenges the notion that race and biology are inextricably linked, with implications across biomedical and public health disciplines. However, biomedical research continues to explore health and disease under a racial framework ignoring and at times confounding the identification of true biological and/or environmental risk factors. Within this article, we present a brief overview of the use of race in biomedical research and studies of human genome variation and how genetic ancestry may help us understand health disparities. We believe that the casual use of “race” to define groups in biomedical research has contributed to our limited understanding of complex disease etiology and risk factors driving health disparities.     

Colorful Reflections: Skin Tone,Reflected Race,and Perceived Discrimination among Blacks,Latinxs, and Whites

Race and Social Problems - How do Black, Latinx, and White people who believe they are mistaken as a member of another racial group perceive the amount of racial discrimination they experience, and...     

四个讲座一个启示——读《人类学的四个讲座——谣言、想象、身体、历史》

错过了精彩的讲座总是一件遗憾的事情,错过了四个精彩的讲座,更是令人懊恼。幸好有两位认真的翻译者,将这四个讲座及现场讨论翻译整理了出来,编成了这本《人类学的四个讲座———谣言、想象、身体、历史》①,这才让未能亲临现场的人也能有机会分享。仅是四场讲座及现场讨论就能成书,这或许更说明了这四个讲座的重要性。安德鲁.斯特拉森(AndrewStranthern)和帕梅拉.斯图瓦德(Pamela Stewart)这两个名字在中国人类学界还是比较陌生的,因为国内对这对人类学夫妻的介绍并不多,但这并不表示这两位学者不重要。正如王铭铭教授在开场白中所说的,…     

近同戈尔斯坦、查隆和比尔商榷

在戈尔斯坦、查隆和比尔最近发表的论文--<高海拔地区缺氧、文化和人类生育力或生殖能力的比较研究>(<美国人类学家>85:28-49,1983)中,作者试图说明,在喜马拉雅山脉以及阿尔卑斯山脉这样的高海拔地区,缺氧不会抑制人类的生殖能力.