关于族名术语“Türk”

тюрк(и)一词起初是个政治术语,它来源于突厥语和蒙古语的türkün/t(o|¨)rkin/t r-gün/t rgin一词,意为“父母和妻子的亲属”、“有血缘关系的亲属们的家庭”。这个术语最早用来表示构成阿史那部落主要成分的草原贵族大家族的成员。türk(t(o|¨)rk)这一族名在俄罗斯学者的著作中有各种语音形式,而在科学出版物中则偏重于其中两种形式,即:тюрок和турок。在蒙古-鞑靼入侵期间(1240～1480年)和后来金帐汗国在俄国疆域统治的年代里,出现     

伪除法及其应用

本文利用伪除法很好地解决了有理系数多项式带余除法运算中出现分式系数的问题。可应用于求两个多项式的最大公因式并求满足丢番图方程(fx)u(x)+g(x)v(x)=((fx),g(x))的u(x),v(x)以及判断多项式(fx)有无重因式。     

土族语中b辅音的演变

语言的演变过程是极为缓慢的.不同年龄不同代的人们之间的语言渐变过程往往不引起人们的注意.以蒙古语中前化元音的前化过程为例,由morin(马),x(?)nin(羊)逐渐演变为m(?)ri,x(?)nǐ—m(?)rǐ,x(?)nǐ—m(?)r′,x(?)n′—moer′,xoen′—moer,xoen.又如,n(?)x(?)i(狗),gaxai(猪)等词逐渐演变为n(?)x(?)e,gàxàe—n(?)xoee,gàx(?)e—n(?)xoe;gàx(?):或noexoeǐ,g(?)x(?):.由于它们的演变是不知不觉当中点点滴滴进行的,以至操这些方言土语的人们也意识不到他们的方言土语里这些词究竟处在演变过程的哪一阶段.语音演变的又一个特征是它的变化的不平衡性.在一定的历史时期里,有些音变化很大,有些音则几乎没有什么变化.还是以蒙古语为例,从书面语形成时间到现在,“i”元音的变化很大,学术界常常提到“i”元音的几次转变,但是在同一时期里,“a”元音的变化就很小.     

葡萄平话名词后缀la33及宁远平话l(е)、t(е)本字考

广西葡萄平话的名词后缀la33及湖南宁远平话的名词后缀l(е)、t(е),语法意义与普通话名词后缀"子"的语法意义相当.本文结合汉语的内部材料及外部材料,对"子"字的上古音声母进行了探讨,认为"子"字上古音声母为复辅音,la33、l(е)、t(е)应是"子"字的上古音遗存.     

续娶离异,女方是否有被扶养权和财产分割权?

|编辑同志: 我的战友王某(蒙古族)之母三年前去世后,他们父子三人生活不便;其父于去年续娶,双方感情甚笃(女方在集体单位工作,有一男一女两个孩子,均未成家).今年以来,王某之弟与继母之子女不和,吵闹时有发生,以致双方子女多次坚决要求父母分离.王父与后妻为此多次调解无效,深感苦恼.王父无奈,     

基于单物流配送中心的VRPSTW问题求解

为求解物流配送过程中基于单配送中心的软时间窗车辆调度问题(VRPSTW),文章在标准Hopfield网络模型优化算法的基础上,融合了禁忌搜索算法与免疫算法,提出了求解VRPSTW问题的新型算法.验证实验表明,这种新型算法在求解基于单物流配送中心的VRPSTW问题中比传统的解决方法收敛速度更快、收敛精度更高.     

关于Diophantine方程x3-1=3py2

设p是奇素数,本文证明了:当p=3(3k 1)(3k 2) 1,其中k是非负整数,则方程x3-1=3py2无正整数解.     

94例蒙古族儿童乳牙滞留临床分析

随机抽取500名蒙古族6～12岁儿童,进行牙齿萌出情况调查.收集乳牙滞留病例94例(共126个牙位),结果显示,(1)儿童乳牙滞留率为19.4%,男女无差异;乳牙滞留在与其地区与民族之间具有显著性意义的差异(x2>3.84,P<0.05).此结果可能与经济发展的滞后性、健康教育水平等因素有关.(2)乳牙早期滞留的牙位分布,按构成比从高到低的排列顺序是下颌左和右第四牙位滞留最高,其次为:上颌左和右第四牙位,与其他地区资料明显不同(x2>3.84,P<0.05).(3)按局部和全身两大因素分类,乳牙早期滞留基本上都是局部原因所致.调查结果显示以扁桃腺炎、消化营养不良、不良习惯、根尖炎居高.     

景颇族民间用野牡丹解毒消肿

取野牡丹根(干品)熬水内服,每天1剂,分2次服用。如鲜品则剂量加倍。本方有解毒消肿、收敛止血的功效,亦可主治痢疾、肝炎、关节炎等症。C景颇族民间用野牡丹解毒消肿@祖秘全     

甜菜施肥和种植密度综合效应初探

应用多元二次肥料效应数学模型,根据种肥、追肥、密度和甜菜产量结果,得出粉沙壤土肥料密度综合效应方程y＝1954．524＋10．334x1＋31．890x2＋130．027x3＋68．925x1x2＋7．775x1x3＋26．700x2x3＋124．435＋41．082－124．811。用此方程估测甜菜产量和实际产量极为接近。     

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.     

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.     

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.     

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。     

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.     

‘Both an Arab and a woman’: gendered,racialised experiences of female Palestinian citizens of Israel

Following feminist and postcolonial discourses, this paper uses the concept of ‘everyday experience’ as a tool to trace the social world of educated Palestinian women in Israel. The term refers to the complex array of these women's experiences in racialised and gendered social sites, as well as within the class, religious, and ethnic contexts in the subordinated group and its relations with the dominant Jewish group. Based on 108 in‐depth interviews with Palestinian women citizens of Israel, the paper claims that educated Palestinian women are located in a ‘third place’ between cultural, gender, class, national and racial structures that generates a continual ambivalence. Within this marginal, ‘unhomely’ space women negotiate their own identities and challenge dominant social definitions. Women create various modes of interim spaces and multi‐dimensional, shifting identities for themselves. The ambivalent attitudes generated by the women's experiences expose the possibility of shedding categorising markers. The omnipresent existence of the gendered, racialised regime of knowledge makes every place a potential site of subversion and resistance.     

羌族宗教信仰与藏文化的关系考察研究

岷江上游羌族宗教信仰是多元混杂的,导致这种现象的产生,既有历史的因素,又有现实的因素.历史的因素可追溯到古羌人时代,从那里我们可寻羌族宗教信仰之渊源的一些踪迹;现实的因素可从羌族地处藏彝走廊,受汉藏文化影响的现状中去采撷一些实际的表现.本文拟就羌族原始宗教信仰中的藏文化因子,羌族天神信仰与藏族民间宗教信仰的渊源,羌族和藏族有关人类起源传说的相似与区分,羌族原始宗教信仰与佛教文化的糅合等方面对羌族宗教信仰与藏文化的关系作一较为深入的考察分析.     

Identification,the exercise of democracy and the fear of the Other – the June EU referendum in the UK

ABSTRACT

The focus is the oscillation among leave voters in the EU referendum from the exercise of rights - an act of dis-identification – towards the assertion of identity as members of a British community. This was mediated by voters acting in an association of citizens calling on the equalising agency of the British people whilst claiming membership of a locally circumscribed community, perceived as injured, through entanglement with the Other prominent among them Europeans. Hence the recovery of the injured community as the object of the denunciators’ desire for identity coupled with the fear of the Other. Predicated on this was the resumption of class, gender and ethnic roles reflected in division among voters. The denunciation of togetherness with Europeans served leave voters to substitute the exercise of rights with a longing for identity. Instrumental in this was the lack of deliberation in the plebiscite to articulate the will of individual voters through a general will. The ‘direct power’ exercised enabled many to cast away their role as citizen in an attempt to claim their privileges as members of a racially and culturally demarcated British community. Paradoxically, the voters’ unashamed disavowal of their agency as citizens by seeking to restore a divided social world as the source of their identity was represented as an exercise in democracy. To some playing on words was supplemented by the use of force removing the gap between the discursive exclusion of the Other and the continued physical presence of bearers of different races and culture.