从考古资料看西汉以前新疆与祖国东南沿海地区的交往

从考古资料看西汉以前新疆与祖国东南沿海地区的交往张玉忠西汉张赛“凿空”西域前，古代新疆地区已同祖国中原大地存在十分久远的历史联系，不仅在先秦文献中有所反映，同时也被一系列的考古新发现证实。①新疆同祖国东南沿海地区的联系最早发生在何时，是通过何种途径发...     

中华文化多元一体格局：时空维度下织锦绣文化演进论

五千年中华历史所造就的中华文化,复杂性、完整性和发展性凝聚成了中华民族的根与魂。本文的研究对象——中华织锦绣文化,是中华文化的重要组成部分,包括了我国56个民族不同的织锦绣文化。从空间维度俯瞰其历史演进脉络,各民族织锦绣文化的差异性总体上展现出“多元”的表征,在族际的交往、交流、交融进程中,熔铸于共同的中华文化而成为“一体”,其发展轨迹清晰地表现出由“各美其美”到“美美与共”的逻辑演进历程。换而言之,基于不同层次文化结构的各民族织锦绣文化间的交往、交流、交融,中华民族织锦绣文化同时呈现出“你中有我,我中有你”“多元”与“一体”的辩证统一。其中,“一体”是主线,“多元”则是内含元素。研究发现,中华织锦绣文化“多元一体”格局的融成,对于厚植中华文化沃土和铸牢中华民族共同体意识均具有重要意义。     

五凉时期河西文化综论

“五凉文化”是十六国时期生长于今甘肃一带的具有其自身独特性的地域文化。因其受中原混战的干扰较小,“永嘉之乱”后部分中原文士进入该地区,带来中原正统的文化韵律,与河西本土文化及西域文明融会贯通,发展出其鲜明的河西文化风格。五凉政权多崇儒倡文,开明的政治环境为众多文人学者提供了良好的创作条件,五凉文化中西兼容,文学、艺术、以及儒学等迅速发展,成为当时北中国文化盛地。     

新疆:如何保护民族传统体育项目

新疆古称西域,是古丝绸之路的重要通道,现已成为第二座"亚欧大陆桥"的必经之地。凭借特殊的地理位置,新疆吸收各国文化并兼容中原文化之优,成为欧亚大陆文化交融的摇篮。     

多元文化背景下少数民族的认同困境及其应对思考

目前,“多元文化主义”已发展成为一种政治思想,在如何看待文化、政治和民族等方面都有着自己的观点.少数民族遭遇多元文化主义,将在民族文化与国家文化、民族自治与国家治理、民族身份与公民身份的关系等问题上产生认同困境.何以应对？核心理念是坚持“尊重多样,包容差异”原则.本文以中国为例尝试了深入的剖析.具体而言,党和国家需注重中华文化的内涵发展、自治权利的法律实践和公民身份的科学构建等议题的探讨,通过消解少数民族认同上的困境,提升中国各民族的中华文化认同、中国政治认同和中华民族认同,加强社会凝聚力、民族向心力和国家统合力.     

源自中原的本土宗教 新疆古代道教文化遗存小记

道教是具有深厚中华文化底蕴的中国本土宗教,形成于东汉晚期,距今已有1800多年历史。从考古发现来看,道教至少在魏晋南北朝时期就已传入西域,当时主要在中原人比较集中的吐鲁番、哈密等地区传播。东汉末年,特别是魏晋南北朝时期,随着大量中原人士迁移到西域,中原的先进生产方式和思想文化也随之而来。北魏时期,吐鲁番地区相继出现阚、张、马、麴四姓豪门建立的地方政权,道教也因此在这里迅速传播和发展起来。     

新疆和祖国的历史关系

新疆从前汉时代起,一直是祖国疆域的一个组成部分。从汉至清都称作“西域”,正如顾炎武:《天下郡国利病书》第二十四册《西域》所述,即东接玉门关,西至葱岭的西部地区之总称。这个地区,“唐、虞、三代、汉、后汉、自魏及晋、唐、宋、元、皇明”都是中国的一个部分,即所谓“西域土地内属”,也就是说,西域是国家的西部疆土。清乾隆时设伊犁将军及付都统领队大臣等官,留西征军驻防,改称新疆。光绪九年(1883年)改设行省。新疆即新设的直辖行政区域或行省之谓。新疆境内各兄弟民族,有的很早就住到当地,有的     

先秦时期西域地区胡巫研究

巫作为先秦时期一个特殊的群体,是知识的掌握者,更是文化的传播者。先秦时期中原与西域的文化交流与传播,学界大多认为是通过商人、部族迁徙及战争中的士兵等实现的,很少有学者论及胡巫这一群体在西域与中原文化交流中所起的作用。本文将根据西周遗址中出土的蚌雕人头巫像和胡巫“西王母”,周穆王西行的向导、翻译、使者河伯栢夭,以及阴山岩画与《山海经》的关联论述胡巫在西域与中原文化的传播与交流中所起到的先导和开启作用。     

马克思文化交往理论视域下新疆各民族文化与中华文化多元一体关系探析

文化是人类共享实践活动的成果,这是马克思唯物史观视域下文化交往理论的基本观点。通过相互交换、占有、融合和利用,不同文化之间互通有无,不断推进人类文明发展进步。文化交往作为推动人类社会前进的重要动力,表现出时间性和空间性等特征。研究新疆各民族文化应当以文化交往的历史追溯作为认识的基础和出发点,新疆各民族文化的形塑发展,始终扎根中华文明沃土;新疆各民族文化的繁荣与发展丰富了中华文化,成为中华文化不可或缺的组成部分。正确认知新疆各民族文化,既要立足新疆各民族文化发展史,更要以中华文化作为大背景和大视角;既要着眼于新疆有文字记载的两千多年的历史,更要放眼中华文明上下五千年的发展史;既要看到新疆各民族文化丰富了中华文化,更要看到以中原文化为核心的中华文化对新疆各民族文化的凝聚。     

生命树

2010年11月摄于新疆博物馆《人与生命》展厅古代西域曾盛行生命树崇拜这种文化现象,蕴含着一个深刻的道理——人与自然,犹如孩子与母亲、民族与祖国,永远是不可分割的整体!     

西部多元民族文化与教育发展

中华民族的文化是多元一体的文化,西部多元民族文化的传承和发展对于整个中华民族文化的发展具有重要意义。西部教育的改革和发展必须适应西部多元民族文化的特点,西部多元民族文化的传承和发展也要依赖于教育。处于教育与文化互动状态中的西部教育必须按照现代民族文化的生成条件和方式去配备相应的教育教学设备,选择和运用适应民族文化传播的教育教学手段、方式、运行机制和实施方法,从而根本上保证现代民族文化的有效传播和教育自身的健康发展。     

中伊合璧,文脉不绝——回族文化的核心理念探析

回回民族是诞生于中华大地且文化起点较高的一个年轻民族。回族文化吸纳和融合了伊斯兰文化和中华文化的精粹,底蕴深厚,义理深邃,内涵丰富,特色鲜明。回族文化不仅塑造了回回民族的民族精神和民族性格,而且丰富了中华民族的文化宝库,是中华文化的宝贵财富。全面研究回族文化,进而深入探究回族文化的核心理念,准确把握回族文化的基本精神,不仅有利于回族人民实现文化自觉,增强民族自豪感和凝聚力,而且有助于建设中华各民族和而不同、和合共生的和谐文化,促进民族团结,构建和谐社会。     

内蒙古草原文化研究综述

草原文化以其浓郁的北方少数民族生活文化气息,体现着北方游牧民族豪迈的精神文化特质和文化理念,成为中华民族文化研究的重要领域.近10年来,内蒙古草原文化研究取得了一系列突出的理论研究成果,呈现出前所未有的繁荣景象.内蒙古的草原文化研究不仅为兴区富民构建着文化智慧和历史底蕴,而且成为我国乃至世界蒙古学界研究草原文化的重要资源.     

论少数民族文化发展与民族关系和谐的互动

我国是一个多元文化的国家,少数民族文化是中华文化的重要组成部分。少数民族文化的繁荣发展对于社会主义民族关系的健康发展以及和谐社会的构建具有重要的作用和意义。十七届六中全会提出了"文化强国"战略,少数民族文化的发展对于中国经济社会建设的作用愈发凸显。厘清少数民族文化发展繁荣与社会主义民族关系构建的关系,明确少数民族文化的大发展大繁荣对于中国经济社会发展的重要作用和意义,规划发展繁荣少数民族文化的有效措施,将是我们当前民族研究工作的重要内容之一。     

中国四大传统文化说

学术界一直认为中国有三大传统文化:儒家文化、释家文化、道家文化,笔者认为中国历史上有四大传统文化,即除了以上三大传统文化之外,还有帝王文化。帝王文化的思想源流是春秋战国时期的法家,自晋之后是历代皇帝的独断思想。帝王文化即有自己的社会基础、自己的文化典籍、自己的文化符号和自己的文化结构。当然,帝王文化和儒家文化、释家文化、道家文化进行了充分的融合,互相汲取,从而形成了中国特有的多元文化。帝王文化对其他文化进行了两千多年的整合,形成了中国特有的专制文化传统。     

地域文化与国家政治融合互动——以柳宗元神灵形象与文教圣贤形象的建构为例

在传统中国的复杂社会系统中,地域文化与国家政治的融合互动奠定了地方社会与国家政治运行的基础。二者的双向融合互动,主要是以地方社会的主动参与为主,使地域文化与国家政治贯通起来,并随国家意识形态需要不断创新,保障了社会机制内部的脉络畅通。实际上,这种融合互动代表了传统中国社会"文化政治"的一般性运作机制。本文从柳宗元神灵形象与文教圣贤形象建构的视角出发,长时段考察地方社会与国家政治间存在的民间化--升华的双向融合互动,从下而上地对中国政治文化传统予以上溯,管窥其中蕴含的传统政治智慧与社会运作机制,以期为完善当前的社会治理体制机制提供一些借鉴。     

红色文化增进铸牢中华民族共同体意识的多维向度解析

红色文化是中国革命建设征程的历史凝结,补钙壮骨,通今溯源,与中华民族共同体意识有着严密的耦合逻辑。在政治上,红色文化有利于坚定中国共产党的领导,明晰铸牢中华民族共同体意识的政治前提;在经济上,红色文化彰显社会主义市场经济的民族互惠指向,夯实铸牢中华民族共同体意识的经济基础;在文化上,红色文化标注社会主义先进文化建设的中国底色,聚合中华民族共同体建设的文化动力;在社会上,红色文化促进各民族交往交流交融,提升铸牢中华民族共同体意识的社会认知;在生态上,红色文化有助于建立人与自然交响协奏的生命共同体,筑牢中华民族共同家园的生态底线。     

远古时代的西羌部族与关陇文化

关陇地区以老官台和大地湾为代表的前仰韶时代文化,共同催生了陕甘地区的仰韶文化,这一文化就是炎帝西羌集团的遗存。从距今6000年前后起,炎帝西羌集团一些支族开始向四方迁徙。其中,一支向东北迁往山西汾河与晋冀桑干河流域,与黄帝部族融合后又返回中原,形成炎黄集团;一支迁往西北甘青地区,与当地土著融合,产生了马家窑文化。炎帝部族留在关中故地的又与此后回流的部分炎黄族民构成姜炎部族。本文结合考古材料和文献记载,对夏商时代关中的姜炎文化和先周文化、陇右的姜羌文化和羌戎文化的来源、演化,及其与关陇部族的分合流变进行了探讨。     

中国岩画的文化坐标

中国的岩画因其历史文化背景不同,在内容和形式上与西方原始岩画有很大差别.从本质上讲,中国岩画文化是独立于中原农耕文化之外,并与之平行发展的少数民族混合经济文化与游牧经济文化的产物.     

民国时期天山北麓东路城市多民族居民生活的变化

Although the Republican era of China did not last very long, it was a significant period in which China transformed from an agricul-tural to an industrial era, and from a traditional so-ciety to a modern one. During this period, not only did the politics and economics change dramatical-ly, but also the lives of urban residents. Although Xinjiang is located in the western frontier area of inland China, since the Qing dynasty, its politi-cal, economic and cultural connections with inland China gradually increased. Xinjiang is not an iso-lated region, it actually is located in the central ar-ea of Asia. So, its openness is very pronounced. Even though during the Republican era, inland China was gripped in the chaos of war, Xinjiang’s political, economic and cultural connections with the inland were never broken. Although sometimes the central government’s control in Xinjiang was not so strong, the central government’s policies had always impacted strongly on Xinjiang. In addition, due to the continuous migration of the inland popu-lation ( especially intellectuals, and political and military people) into urban areas, such as Dihua in Xinjiang during the Republic era of China, the politics, economics and culture of inland China had a big impact on the lives of Xinjiang urban res-idents. Moreover, Xijiang is neighbors with Rus-sia. Since the middle of the 19th century, Russia, whose industrialization and modernization occurred earlier and faster than China’s, often made political and military invasions, as well as cultural infiltra-tion, into Xinjiang. After the founding of the Sovi-et Union, its influence on the cities of Xijiang gradually increased. Especially during the period when Sheng Shicai managed Xinjiang, the influ-ence of the Soviet Union on Xinjiang was the stron-gest. In addition to political influence, economic and cultural influences became more pronounced, and numerous industrial and cultural products made in the Soviet Union were imported into Xin-jiang. This had a dramatic impact on the urban residents of Xinjiang. As a political, economic and cultural center of Xinjiang, Dihua was alive with many Russians who engaged in political, economic and cultural activities. Hence, their direct or indi-rect influence on the lives of Dihua residents was stronger than in other cities. At present, the research on Xinjiang during the Republican era of China mainly focuses on the political and economic domains , and less attention is paid to its urban life. However, the changes of modernization are not only reflected in the aspects of politics and economics, but also in the field of social life. Hence, to strengthen the research on the changes in social life in urban areas of Xinjiang during the Republican era of China is significant. The Republican era of China was an important pe-riod for Xinjiang society. Although if we compare it with the urban areas along the eastern coastal ar-ea of China, the impact of western culture on the lives of urban residents in Xinjiang during this pe-riod was not so strong, and the changes in social life also reflected multi - ethnic characteristics. The changes in urban life in Xinjiang were also an important part of the changes following China’s modernization. It reflected a both generalization and a diversity of the urban changes created by China’s modernization. In addition, one should note the impact of the changes in Xinjiang’s urban life during the Republican era on that of Xinjiang during the latter half of the 20th century. Thus, it is very necessary to conduct a research on the lives of Xinjiang’s urban residents during the Republican era of China. Xinjiang has been a multi-ethnic area since ancient times, a fact which contributes the ethnic diversity that characterizes the social life of Xin-jiang cities. During the Republican era, the mate-rial life of the various ethnic groups living in Xinjiang’s cities changed successively due to the impact of external cultures, and the wave of mod-ernization. However the changes to the material lives of the various ethnic groups were different. The content of material life is very broad. General-ly speaking, it comprises people’s daily life, inclu-ding clothing, food, shelter and transportation, all of which are regarded as basic essentials for peo-ple. In a period of scarcity of goods and materials, material life became the most important thing for most of the public. Hence, changes with regard to material life, to a large extent, is reflected in the changes in the social lives of urban residents. Generally speaking, compared with the situa-tion in the Qing dynasty, the clothing in Xinjiang cities such as Dihua exhibited a big change. How-ever , this change displayed multi-ethnic and diver-sified characteristics. Concerning the food culture of Dihua urban residents during the Republican era of China, it reflected more open, inclusive and mutually influential features. In other words, the existence of a diversified food culture and diverse development was an important characteristic of the time. Concerning shelter during this period, a big change in Dihua’s urban style was that some mod-ern buildings co-appeared alongside traditional style buildings, no matter whether it was in the pri-vate space or public space. Moreover, the trans-portation mechanisms also changed during this pe-riod. Roads for cars appeared in Dihua, which opened the gate for Xinjiang’s automobile age. During the Republican era of China, most ur-ban residents in Xijiang’s cities, such as Dihua, kept their traditional customs. However, there were also some changes due to the influence of ex-ternal cultures—these changes were presented as the characteristics of pluralism, diversity and a mixture of the old and new. Multiple ethnic groups concentrated in an area in the eastern zone line of the northern foot of Mount Tianshan. During the process of history, the different ethnic groups formed their own cultures and religious beliefs. In the Republican era of China, the various ethnic groups lived in harmony most of time, and the plu-ralism and inclusiveness of cultures gradually in-creased. Generally speaking, the lives and cus-toms of the Han in Xinjiang cities, such as Dihua during the Republican era of China, were almost same as those of the Han in inland China. On one hand, they kept many of their traditional customs;yet, on the other hand, they also gradually accept-ed some new ones from external cultures. The eth-nic minorities, such as the Uygur and Hui, were deeply influenced by Islamic religious culture. Their religious cultural life exhibited almost no change during the Republican era of China, and they, for the most part, maintained their tradi-tions. During this period, in keeping with the gradual consciousness of ethnic equality, although various ethnic groups kept their own traditions, and they did not reject each others’ traditions, and instead, there was some mutual exchanges among them. This made the urban culture more diversi-fied . Not only were the festivals of the Uyghur pop-ular among themselves, the Han were also invited to participate in them. Moreover, the Han’s festi-vals, especially the Spring Festival, Lantern Festi-val and others, were also gradually accepted by other ethnic groups, and, for example, the Uy-ghur, Hui, Mongolian and Kazakhs, and others all participated in these festivals. In the middle and latter period of the Republican era, the urban cul-ture of Xinjiang exhibited a sense of openness. Within the basis of maintaining their own ethnic cultural traditions, each ethnic group showed an opened attitude to new cultures, and, hence, ur-ban culture became more diversified and rich. During the time when agriculture was more dominant , traditional cities lacked of public cultur-al spaces. Hence, Buddhist monasteries, Taoist temples and mosques became the sites for organi-zing public cultural activities in the urban areas. Since modern times, the public cultural spaces in urban areas have experienced a great change. Parks, as a new mode of public space, began to appear successively in some important cities. At the end of the Republican era of China, the public cultural space of Dihua had been further expand-ed. In 1948, there were four such kind of public cultural sites in Dihua, such as Zhongshan Park, Hongyan Lake, Shuimo River, and Wulabai. In addition to these, the cinema also played a very important role in the new entertainment life of the urban residents of Dihua. In 1944, Dihua had three movie theaters which were run respectively by the government, a businessman and a Russian. Movies had a very direct impact on the residents’ vision and mind, especially on the youth. A new movie sometimes would change some people’s view of life or the rules of their behavior. In short, the Republican era was a dramatic period of change during which China transformed from a traditional agricultural society to a modern industrial one. Following the changes in politics, economics and culture, people’s material life and cultural life were also changed. Due to the vast territory, and uneven political and economic devel-opment of China, the changes differed in various regions. Xinjiang is a frontier area in western Chi-na. Its communication with the outside world was not so convenient. Hence, compared with the east-ern coastal region, the degree of change in Xin-jiang was lower, and the speed of change was also relatively slower. However, this kind of change ac-cumulated over several decades, so, with time, the changes also became very noticeable. Howev-er , due to the uneven regional development in Xin-jiang, the changes in some cities were slow while in some they were fast. Compared with other places of Xinjiang, the changes along the eastern line of the northern foot of Mount Tianshan, and taking Dihua as the center, were faster and more obvious in the Republican era. On one hand, Di-hua was more strongly influenced by the politics, economics and culture of inland China; and, on the other hand, Dihua was also influenced more di-rectly by the politics, economics and culture of the Soviet Union With the combined role played by the both sources, the material life of the urban resi-dents of Dihua, including clothing, food, shelter and transportation, as well as the customs, and cultural entertainments, changed dramatically. This change was not only similar to that of inland cities, but it also reflected regional characteristics of Xinjiang—the characteristics of ethnicity and di-versity wee more pronounced. In addition, com-pared with Tibet which is also in the western fron-tier of China, the changes brought by the urban modernization in Xinjiang was more dramatic. This was directly connected with Xinjiang’s geographical location, natural climatic conditions, as well as its political, economic and cultural development. Al-though Xinjiang lies in the western frontier of Chi-na, its transportation connections with inland Chi-na and the outside world were more convenient than those in Tibet. During the Republican era, the railways, highways and aviation routes devel-oped relatively well, the Xinjiang’s economic, and cultural connections with both inland China and the Soviet Union were also relatively close. In addi-tion, an important natural condition which also created good conditions for the opening up of Xin-jiang is that the elevation of most areas of Xinjiang is not high—the average elevation is around 1000 meters. Hence, the natural geographical conditions promoted a population flow between Xinjiang and inland China, as well as between Xinjiang and the Soviet Union. Moreover, after the settling of Xin-jiang province at the end of the Qing dynasty, the feeldings and unity with inland China were ensured from an institutional aspect. It was just under such kind of background that the lives of the urban resi-dents living in the eastern zone of the northern foot of Mount Tianshan experienced a dramatic change, and presented a characteristic of ethnic diversity, pluralism and mixture of old and new.