何谓长调

我国的蒙古民族,自古以来就以能歌善舞闻名于世。蒙古族人民在辽阔的故乡摇篮里,在漫长的历史风月中创造了绚丽多彩的音乐文化。其中、民歌最令人瞩目。她滥觞久远,纵贯古今,姹紫嫣红,成就卓著,影响显赫,种类奇多,曲调独特。深入研究蒙古族民歌的曲调类型划分,仔细?..     

何谓藏传佛教

藏传佛教是佛教重要流派之一,最初形成并流传于我国藏族地区。公元7世纪中叶,佛教自今尼泊尔和我国中原两个方向传入藏区。吐蕃赞普松赞干布信奉佛教,曾建大小昭寺,并请印度人俱萨罗、尼泊尔人向达尔及汉人大天寿和尚等开始翻译佛经,倡行佛教,乃佛教“前弘期”的开端。赤松德赞(742—797)时期,大力推行佛教,兴建寺院,建立僧伽制度,并组织译师译出密乘经典数十部。还曾召集佛教徒与苯教徒进行辩论,以抑苯兴佛;又举行南僧与汉僧的辩论,以统一信仰。到了赤祖德赞(806—841)时,以强力手段维护佛教利益。由于当时佛教还局限在吐蕃王朝上层,而在民众中尚未扎下根来,且僧侣集团的地位又过分提高,促使与贵族集团的矛盾进一步尖锐化。公元9世纪中叶,赞普朗达玛在贵族势力的支持下兴苯灭佛。至此佛教前弘期终止。佛教在藏区一度沉寂,达100多年之久。     

Multicultural nationalism? National identities among minority groups in Scotland’s census

This paper uses data from a new question in the 2011 UK censuses of population to investigate national identities among ethnic and religious minorities. It focuses primarily on Scotland, while presenting comparative data for England and Wales. A robust comparison of national identities between different minorities in Scotland and with similar groups in other nations of Britain has previously not been possible because ethnic and religious minority groups represent a small proportion of Scotland’s population and are weakly represented in sample surveys. The new census question on national identity therefore offers an unprecedented opportunity for this kind of analysis. The analysis is used to critically evaluate previous claims of the existence of multicultural nationalism in Scotland and previous research that has suggested that Scottish identity is relatively inclusive of people in minority groups. The findings suggest that while Scottish national identity is relatively inclusive of minorities in some respects, the conclusions of previous research should be treated with some caution.     

Are we all constructivists now? Exploring the impact of nationalism studies among Slovakia’s secondary-school teachers

ABSTRACT

This paper focuses on the impact of current nationalism studies on national narratives disseminated through secondary education. The paper draws on interviews and focus group discussions with 31 teachers in Slovakia as a case study and asks to what extent these teachers’ understandings of national identity reflect primordialism, constructivism or ethno-symbolism. It also explores the teachers’ awareness of these mainstream paradigms. The findings defy the straightforward categorisation of the teachers’ views into these paradigms and suggest that nationalism studies have a limited impact, as the teachers’ understandings remain unchallenged. The paper concludes with the implications for educational research and practice.     

Devout Muslims or tough highlanders? Exploring attitudes toward ethnic nationalism and racism in Europe’s ethnic-Chechen Salafi communities

This is the first article that systematically deconstructs the idealised, widely shared view and formal self-representation of Salafis as a de-culturalised group of Muslim believers who are solely devoted to the idea of a uniform Muslim identity and are indifferent to the notions of ethnic nationalism and racism. Drawing on unique interviews with EU-based ethnic-Chechen émigré Salafis, the article illuminates the ways they draw boundaries and consequently construe their ethnic and racial identities as superior and opposed to Muslims stemming from the Middle East and Central Asia. Below the surface of coherent ideologically shaped self-representations, the diaspora Salafis’ identities reflect the idea of Chechnya’s mountainous topography being conducive to a superior ‘national mentality’, racial purity, and cultural uniqueness. Intriguingly, the diaspora-Chechen Salafis’ attitudes toward Middle Easterners and Central Asians employ a rhetoric which entails similarities with the notion of imagined geographies and to some extent resembles Western Orientalist discourse. In stark contrast to leading Salafi scholars’ statements emphasising a united Muslim identity, which are routinely echoed by outsiders, this article points out the maintenance of strong ethnic-nationalist and racist resentments amongst individual members of this religious community.     

何谓“鄂尔吉”(olji)?

根据《满洲实录》和《满文老档》等满语文献记载,在努尔哈赤从周边地域迁徙的居民中,除了“户”(boigon)外,尚有称为“鄂尔吉”(olji)者。举个例子,如1607年攻略赫席赫等三个地方获得二千个鄂尔吉,1610年攻入雅兰地方带回一万鄂尔吉。在这些文献中,由于“鄂尔吉”与“户”一起出现的例子几乎没有,因而这些词便被认为是作为相同意义来互相替用的。可是,在《满洲实录》癸丑年(1613年)正月条中,当谈到在灭掉乌拉之时,努尔哈赤所采取的措施,却是明显地把“鄂尔吉”与“户”加以     

Ideal liberal subjects and Muslim “Others”: liberal nationalism and the racialization of Muslim youth in a progressive Danish school

Drawing on an ethnographic case study of Muslim youth in a Danish lower secondary school, this article explores teacher talk about Muslim immigrant students and how teachers engaged liberal ideals of respect, individualism, and equality in ways that racialized immigrant students. I consider moments of vacillation in teacher talk to explore tensions between teacher’s desires to assimilate immigrant students to national norms of belonging and their desires to be perceived as inclusive and ‘open.’ In doing so, I ask how visions of liberal schooling impose ideas of what a ‘normal’ citizen should be and how teachers produce ‘ideal’ liberal subjects in their talk and in the everyday practices of schools. I argue that teachers engage the ideals of abstract liberalism to establish a colorblind discourse of non-racism. While educators described the school as an idealized space where students are encouraged to freely express themselves, to develop unique individual outlooks, it was clear that this vision of ‘openness’ did not include Muslim students’ attachments to religious and cultural identities.     

‘The orange was dried up and shriveled’: oranges and the crisis of nationalism in Ghassan Kanafani and Smilansky Yizhar

The year is 1948. Palestinians, the majority of whom lived in or near the coastal areas extending from Acre to the northern part of Gaza, were dispossessed of their land. The loss of coastal areas, characterised by the abundance of orange-groves and the citrus industry, is represented in Palestinian and Israeli post-nakba literature. Whilst Kanafani and Yizhar use the orange symbol to link between land, memory, belonging and the necessity of Palestinian/Jewish return, I offer a quintessential comparison between both writers who also employ this symbol to problematise the presence of Arab nationalism and to build an image of Zionism-in-crisis.     

喜乎?怪乎?

孟宪友同志是一个普普通通的乡村农金员。他尽心尽力地帮助贫困户脱贫致富,为大家办了那么多好事,却从未想得到点滴报答;做了许多自己份外的事,却总觉得尽得是一个共产党员的本份。这本来是正事、喜事,可是,有人竟觉得他“怪”?!     

为什么看不惯?

编辑同志:你刊关于壮族歌圩的讨论,使我对如何正确对待少数民族的风俗习惯,有了一个较为正确的认识。现在,问题的是非看来已经很清楚了。但是,我感到有个问题还需要向你们反映一下。     

牧民?农民?市民?——浅议三江源生态移民社会角色的特殊性

文章通过对当前三江源生态移民有牧民身份之名没有牧民之实这一社会角色的特殊性的介绍,用社会角色理论对这一现实问题进行了分析,并从就业、保障、社区这三个不同的角度提出了解决移民角色认同的危机的办法.     

什么是民族?什么是民族差别?

民族是指人们在历史上形成的一种具有共同语言、共同地域、共同经济生活以及表现在共同文化上的共同心理素质的稳定的共同体,如汉族、蒙古族、基诺族等。民族是人类社会发展到一定历史阶段的产物,有其产生、发展、消亡的过程和规律。     

我们从哪里来?我们是谁?我们到哪里去?--牧区体悟

重访藏族牧区 ,使我想起初看高更的油画作品《我们从哪里来 ?我们是谁 ?我们到哪里去 ?》。画面给我的第一感觉是有一股童趣味道和原始幻象感 ,一种生命的蓬勃 ,一种与世无争的平和 ,一种无拘无束的自由和超然的意境精神 ,它们悄然无声地穿入我的心扉 ,我由不得不去仔细品读。我坐定细看画面时 ,发现它跟文艺复兴时期其他绘画艺术大师讲究线性透视和极强的远近空间 ,以及固定光源下精细严格的环境人物造型的作品不同。它没有线性透视 ,见不到地平线 ,更没有远近空间明暗的变化 ,人物造型轻松洒脱 ,明快的原色与平面的形交相辉映 :塔希提岛 (…     

论表见代理的构成要件——单要件说?双要件说?抑或区别说?

以是否应当包括本人具有过错为标志,表见代理的构成要件有单要件说与双要件说之争。合同法第49条究竟采纳何种学说,在学术上尚有疑问。然而,无论是单要件说还是双要件说,两者在论证自己的观点时均以是否符合公平正义和保护交易安全的需要为出发点。因此,本文也自此入手分析表见代理的构成要件,认为:私法有民法和商法之分,表见代理也必有民法上的表见代理与商法上的表见代理之别。基于民法与商法的价值取向不同,前者应采双要件说,后者则应采单要件说。两者不分。无论是认为表见代理应采单要件说还是应采双要件说,均有失妥当。     

制度如何思考?

纪念玛丽.道格拉斯The Lele of the Kasai(1963)Purity and Danger:An Analysis of Concepts of Pollution and Taboo(1966)Pollution(1968)Natural Symbols:Explorations in Cosmology(1970)I mplicit Meanings(1975)Evans-Pritchard(1980)The World of Goods(1979)with Baron IsherwoodRisk and Culture(1980)with Aaron WildavskyIn the Active Voice(1982)HowInstitutions Think(1987)Missing persons:a critique of the social sciences(1988)with Steven NeyRisk and Blame:Essays in Cultural Theory(1992)Thought…     

沙漠为何而鸣?

沙漠为何而鸣？文／曲直图／李辉你知道沙漠为什么会发出奇怪的声响吗？鸣沙现象是罕见的沙漠自然现象吗？我国沙漠及地理学的专家们通过大量的文献资料研究和沙漠地区的实地考察，向人们揭示了沙漠之声形成的秘密。世界自古多鸣沙我国是世界上沙漠分布较广的国家。沙漠西...