岭南民族融合与经济文化类型嬗变研究

民族融合是促进岭南经济文化类型嬗变的重要因素,不仅加速了岭南地区生态环境的变化,促进其生计方式的变迁,而且推动了岭南地区民族文化的发展。经济文化类型嬗变是吸引和加速岭南地区民族融合的物质基础。从岭南早期的渔猎文明、稻作文明到后来的商贸文明,都镂刻着民族融合的历史痕迹。经济文化类型嬗变加快了民族族内融合的力度,推动着民族族际融合进一步深化,形塑着岭南民族融合的基本格局。     

东夷、楚与南越的文化关系

东夷是新石器时代以后我国东南地区文化最发达的民族之一，楚是春秋战国时期南方势力最强大的民族，岭南越族是百越的组成部分。南越族留给后人最重要的文化成果之一，是今天流行在岭南地区的粤语。粤语是汉语在岭南地区的三大方言之一（其余两种分别为闽语与客家语），是古越语与古东夷语、古楚语及古汉语结合而产生的一种地方语言。在今天粤语的一些词汇、读音以及岭南的民俗之中，可以找到东夷与楚文化的痕迹。     

试论马援对古代民族地区的贡献

本文根据史实客观地论述了东汉伏波将军马援在古代民族地区的重要建树:治陇6年,镇抚边众,开渠引水,郡中乐业,开创了安抚少数民族、团结少数民族并与之和睦相处的羁縻政策,为后世封建民族羁縻制度的形成,提供了成功的范例;经略岭南3年,百越民众“奉行马将军故事”,马援是中国历史上第一个用法律形式巩固自己斗争成果的将军,有力地推动了岭南百越地区郡县制和封建生产方式的发展,为岭南地区社会进步和民族和谐,作出了杰出的贡献。     

试论唐朝在契丹族地区设立的府州

唐朝是契丹民族发展史上一个重要历史时期。由于唐朝的强大和民族政策的相对宽容,契丹与中原内地的经济文化交流十分频繁,有很多契丹人成为唐王朝的属民。为了加强对契丹人的管理,维护边疆民族地区的稳定,唐王朝对契丹人实行了设府置州、册封、赐姓以及和亲等一系列羁縻统治措施,进一步加速了契丹社会的发展,为契丹族的勃兴创造了条件。     

唐代岭南用兵与安边

古代岭南,地域上大致相当于今广东、广西、越南北部。自秦汉开始,岭南地区基本上是处于历代封建中央王朝的直接统辖之下。唐初,设立了岭南道,下分广州、桂州、容州、邕州和安南五管,进一步加强了对该地区的统治。唐代岭南,是少数民族聚居的地区之一,民族问题是一个比较突出的问题。在封建社会,民族矛盾总是不同程度的长期存在,有时甚至是很激烈的。唐代岭南地区,     

论西瓯、骆越文化与中原文化的关系

本文以古文字学和考古学资料为依据，论证商周时期的中原人称东南沿海及岭南地区使用斧形工具的土著民族为“”，并与“”族发生联系。“’就是春秋战国时期越、百越的前身。西瓯、骆越作为百越民族的两个不同支系，也很早就与中原文化有着密切交住。这就为后来秦统一岭南和秦汉时期岭南地区的民族融合奠定了基础。     

壮侗语民族在湖南地区的繁衍──壮侗语民族分布地域的考古学研究系列论文之四

历史上，湖南是越人活动的地区之一，后来也是壮侗语民族生活繁衍之地。无论是考古学 文化还是民族学及语言文化方面，都反映出湖南地区与岭南壮族地区有着密切的关系，说明湖南地区的壮 侗语民族是当地的土著居民，是由古越人发展演变而形成的。     

壮侗语民族在东南亚的繁衍——壮侗语民族分布地域的考古学研究系列论文之一

东南亚的越南、老挝、缅甸及泰国境内 ,居住着侬、岱、老、泰、掸等民族 ,与中国的壮族语言相近 ,习俗相类 ,彼此有着同源异流的亲密关系。考古资料表明 ,早在旧石器时代 ,岭南与东南亚已有了文化上的联系。到了新石器时代 ,岭南地区的有肩石器随着其居民的西迁而传入东南亚各地 ,形成了以有肩石器为特征的文化圈 ;青铜时代又形成了铜鼓文化圈。说明东南亚地区的壮侗语民族先民是历史上从岭南的广西地区渐次西迁的结果     

唐蕃之间的书函往来、对话与沟通

唐蕃关系是唐朝时期中原王朝与边疆地区民族政权关系史中极为重要的内容,它不仅直接影响吐蕃王朝自身的兴衰,而且也影响唐朝历史的发展轨迹,并对中国西部、西南部地区民族格局的形成以及元朝吐蕃纳入中央政府行政管辖之下产生了深刻的影响。本文依据藏汉历史文献,在吸收前人研究成果的基础上,试图对吐蕃与唐朝之间的对话、沟通及联系渠道等问题进行深入的研究,对吐蕃赞普与唐朝皇帝之间的书信往还及其主要议题,唐朝皇帝与金城公主的往来书信,唐朝皇帝与吐蕃宰臣将军书,唐蕃宰臣及统军将领之间的书函对话内容,双方使者的主要使命等进行分析,对唐蕃双方的对话、沟通与唐蕃关系的发展予以考察,从而揭示唐蕃关系演变发展的丰富内容。     

加强岭南民族经济史研究的思考

岭南民族经济史在我国民族史和岭南开发历史研究中具有重要的地位.几十年来,岭南民族经济史的研究领域逐步拓展,但真正从民族学的视角,从不同经济文化类型的依存和互动去论述各民族之间的经济关系,从经济与社会文化、生态环境的相互关联来研究少数民族经济发展及其制约因素的并不多,一些重大问题缺乏深入系统研究.加强岭南民族经济史的研究,为制订少数民族地区经济发展战略、政策和有关法律法规时提供科学的依据,促使中国少数民族经济史学科的形成和发展.     

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.