《道连·葛雷的画像》：自我建构的诉求

拉康关于自我建构的精神分析理论扩展了文学批评的视野。王尔德的小说《道连·葛雷的画像》较好地体现了自我建构的主题：主人公道连自我认同的失真和俄狄浦斯情结过渡的失败导致了他无法确立主体性,死亡成为在想象界与象征界间徘徊不定的他之最终解脱;作者王尔德采用自画像的原理创作该小说,以他者的形式呈现自己,借此进行另类的自我建构。道连与王尔德安身立命之根本都是在探寻“我”之真相。     

浅析宋代宗室女 ——以宗室身份为中心

宋代宗室女是宗室的重要组成部分,拥有天潢贵胄的身份和地位,在政治上享受不同于普通女性的优厚待遇,即使无官而有食禄,出嫁得到加封和嫁资,遗孤宗女享受政府救济;在法律上有独立的司法体系,宗室女犯法往往得到宽待处理.宗室女享受政治法律优待的同时,在选择婚姻对象、出行活动等人身自主权受到严格的限制.     

中缅边境城镇缅甸籍人员生计方式与生活空间——基于云南瑞丽的调查

Against the background of good border trade policies and the prosperous economy of China, and in addition to the ethnic groups who have lived along the border for generations, a large number of Burmese nationals have entered the Sino-Burmese border area, seeking opportunities to work, trade and live. Among the population of for￣eigners living in China, Burmese nationals take fourth place. They are mainly distributed in the Si￣no-Burmese border areas. Based on an in-depth investigation of the Burmese nationals who have crossed the border and live in the Ruili National Development Experimental Zone, the paper points out the structural differences between those Bur￣mese nationals who belong to Cross-border Ethnic Groups and those who are cross-border migrants and who concentrate in and ethnic enclaves. It also specifies their different means of livelihood, living spaces and religious practices.
The survey shows that the Burmese nationals who belong to Cross-border Ethnic Groups can be traced back to the official border demarcation of the two countries in 1960 , when they migrated to towns and farms in Ruili, mainly through mar￣riage, and made their living by engaging in tradi￣tional agriculture, selling petty commodities, trading agricultural products, opening traditional restaurant/guest houses, offering tourism services or starting family handicraft workshops. They mainly speak their ethnic minority language, and are able to understand some Chinese. They are bound together by the same religious beliefs inside and outside of China. According to the investiga￣tion, since the marriage registration for Sino-Bur￣mese Border Area in 2006 , at the end of 2014 , there are 2331 registered transnational couples in Ruili City, all of whom are Burmese nationals who live along the border. Except for some Han People who married other ethnic peoples, the rest of the ethnic groups were endogamous. According to my field survey, which was confirmed by local woman cardees, the number of cross-border marriages in Ruili is actually much higher than this statistic. This is because, for a variety of reasons, a sub￣stantial number of couples did not go to the regis￣tration office.
As for the Burmese who are cross-border mi￣grants and who concentrate in ethnic enclaves, they are mostly Burman, Sino-Burmese, Burmese Indians and Burmese Pakistanis, and Arakanese. Since China’s 1992 policy to open the border, the Jiegao Bridge connecting China and Burma was built, and this group of people began to enter Chi￣na. In recent years, with the industrial transforma￣tion and development in the Ruili area, as well as the better social environment, more and more Bur￣mese nationals have crossed the border and settled down in Ruili, making a living by buying( or ren￣ting) houses, selling raw materials for jewelry and jade, processing Rosewood, and working as factory workers, construction workers, waiters and wait￣resses, and peddlers, etc. They mainly speak Bur￣mese ( Sino-Burmese are bilingual ) . Influenced and dominated by government policies, their choices of living areas are related to their ethnic i￣dentity, religious beliefs and economic power. The city of Ruili has undoubtedly left its mark.
In summary,although the “human migration”of a“Transnational class” under the background of globalization, including -immigrants, migrant la￣borers, and migrant businessmen, “Transnational social space” has been constructed in various meg￣alopolis like Beijing, Shanghai, Guangzhou and Shenzhen, a more complicated means of livelihood and living space has been constructed by those Burmese nationals “who belong to Cross -border Ethnic Groups”, and those Burmese nationals who cross the border as migrants and live in ethnic en￣claves in the border cities and towns of Yunnan and Burma.     

羌族刺绣中云纹符号的文化内涵与审美特征

阿坝州羌族文化艺术中的羌族刺绣,作为第二批国家级非物质文化遗产保护名录之一,承载着独具羌族特征的文化信息与艺术审美特征,羌族刺绣中的云纹符号既反映出羌族人民本真的生活写照,同时也体现了羌族文化特质与艺术审美特征.云纹作为最具特色的羌族传统纹饰,变化最为丰富、功能特色最多、对人们日常生活影响最大,在我国的传统纹饰艺术中占有重要的位置.它的文化内涵更多的是一种民族情感的表达方式,变幻无穷的云朵带给人们无限的想象空间,而人们将这种变换无穷的形态总结归纳为云纹,并应用在社会生活的方方面面,从而实现人对原始宗教、原始观念的情绪表达,并产生吉祥、平和、美好的意义,成为代表羌族文明的文化符号象征.本文选取典型的云纹纹样进行比较,研究云纹的造型种类、色彩、构图和表现手法,分析羌族刺绣中云纹的艺术特征,并进行系统的理论阐述,进一步探究云纹所蕴含的民族文化与精神内核.