社会发展与社会学

文章以作者的亲身经历为线索，回顾了中国社会学的发展历史，向人们展示了学术生涯和社会发展的实际生活之间的辨证关系。在长达六十多年的时间里，作者运用社会人类学的方法，紧跟着社会发展的脚步，把研究主题从村，到镇，到城，最后一直延伸到区域经济发展方面。作者坚信，社会学离开了人们的生活实际将不会有什么新的发展     

乡村回族社区的权力结构及其功能--以宁夏南部的单家集村为例

本文以作者在宁夏南部单家集村所做的田野调查为基础,着重运用政治社会学的理论和方法,对回族村庄社区中的权力结构及其功能进行了初步分析.作者认为,回族村庄社区中至少存在着村干部、乡老集团和阿訇阶层三种权力,这三种权力的互动与运营状况不仅关系到村庄公共资源的配置效率和国家政策在地方社会的到达程度,而且直接影响着乡村回族社区的社会秩序和现代化进程.     

青阳乡约与明代泉州的文化整合

乡约及其所代表的“化乡”实践是探讨传统中国文化大一统的重要内容。明嘉靖年间,庄用宾等泉州缙绅在继承蔡清开创的学术传统之外,从京师带回新观念,尝试用自己的方式改造社会,青阳乡约应运而生。庄用宾基于当地盈塘水利和“朝天拜会”八堡轮流值社的传统,创造出乡约的组织架构,并增加新的礼仪实践,塑造乡贤谱系,将王朝礼法和地方传统融为一体,给本地文化注入新的内涵。正是通过诸多与青阳乡约相似的实践,以泉州为代表的兼有海内外多元文化传统的滨海地域社会以自己的方式融入中国文化大一统进程。这为深入理解中华文明突出的统一性提供了新的视角。     

醉美细杉--湖北恩施土家族苗族自治州鹤峰县铁炉白族乡细杉村探寻

有一道风景,让人留恋;有一处地形,让人惊叹;有一片产业,让人赞美;有一村家园,让人神往--这就是2013年被入列中国传统村落名录的湖北省恩施土家族苗族自治州鹤峰县铁炉白族乡细杉村,一个白族、苗族、土家族等民族聚居的美丽村寨。     

修路出真情，通路成新景——江西省民族地区公路建设写真

截止2009年底，江西民族地区完成了公路建设800多公里，实现了乡通县、村通乡公路建设大目标。     

“女婿村”见闻——访隆头乡亚鱼村上门郎

<正> 初秋,我来到湘西土家族苗族自治州保靖县,访问了土家族聚居的亚鱼村。该村座落在流经湘、鄂、川三省边境的酉水河边。从保靖县城出发,乘客船逆水而上,四小时便可到达。当我们乘坐的客船行驶到拔茅乡码头停靠时,一支迎亲队伍嘻笑喧哗,吹着唢呐,打着土家镏子,也搭上了我们这条客船。人们感到奇怪。迎亲?一样嫁妆也没有。小伙子们只拿了一些生产工具象以往社员出工一样单调。一位年轻后生的胸前挂着一朵红花,看得出他是新郎。新娘在哪里?迎亲没迎到新娘还有什么意义?人们在诧异地询问中才知原来这小伙是隆头乡亚鱼村从拔茅乡马吉村迎来的上门郎。近几年,远乡近村19个年轻后生被亚鱼村招郎。     

京郊顺义修建回民小学教学楼

京郊顺义县政府决定,由县、乡、村三级出资170 万元,在回族群众聚居的后沙、峪乡回民营村修建回民小学教学楼。这座建筑面积3500平方米,具有典型的伊斯兰风格和较先进的教学设施。顺义县是全国教育先进     

对绥化地区民族经济的调查与思考

1 绥化地区共有9个少数民族乡镇,78个民族村,其中满族乡镇5个,满族村44个,蒙古族乡3个,蒙古族村13个,朝鲜族乡1个,朝鲜族村19个,回族村2个。共有2400多户,111000人。分布在全区除肇东、肇州以外的10个市县。现有耕地65.6万亩,草原228万亩,水面12.6万亩。近些年来在各级党委、政府的关怀下,在有     

哈达连接中加情——加拿大基金青海扶贫纪实

2007年3月17日，早春的一场大雪悄悄降落在青海省化隆回族自治县支扎藏族乡正尕村的山间小路上。大清早，村里的老老少少穿戴着只有在过节时才穿戴的传统藏族服饰，聚集在通往村外的路口，仰首翘望着来自远方的客人。     

规范基层组织 谋划村级发展——恩施土家族苗族自治州鹤峰县民宗局开展“五帮五建”活动纪实

恩施土家族苗族自治州鹤峰县铁炉白族乡地处鄂西南边陲,是湖北省惟一的一个白族乡。由于地处偏远山区,交通不便一直制约着铁炉白族乡经济发展。在铁炉白族乡的12个行政村中,泉峪村就属鹤峰县24个不通公路的行政村之一。该村基础设施落后,无     

春蚕到死丝方尽——难忘钟师

自1 95 2年跨入位于和平门的北师大校门 ,得睹钟师风采 ,已整整半个世纪。先生去世的噩耗传来 ,我陷入了深深的悲痛与无尽的思念中。中国民协为先生准备的烫金封面的庆百岁寿诞专刊 ,也只好改成了灰色的悼念专刊。此情此景 ,怎能不勾起埋在我心底的难以忘却的往事 !四十多年前攻读民间文学研究生时 ,导师钟敬文先生指定的两本必读书 ,是我永志不忘的 ,一本是《马克思列宁主义经典作家的工作方法》 ,另一本是《列宁哲学笔记》。前者主要介绍马列导师们是如何汲取人类的先进文化成果 ,勇于探索 ,勤于创新 ,造福人类的 ;后者除了要我们学习革命…     

“Arabic is Not my Language…”: Debates over Teaching of Arabic in Irish Muslim Schools

Based on ethnographic fieldwork that took place in 2014 in two Irish primary Muslim schools in the Republic of Ireland, this article draws from both observations of Arabic classes from fourth and fifth classes as well as semi-structured interviews with teachers and parents. The research findings explore the content of and approaches towards the teaching of Arabic and the views held by participants towards the learning of Arabic as part of Islamic religious education. The study reveals the diversity of views that exist and questions the importance of learning Arabic, as part of formal religious education for young Muslims living in non-Muslim pluralist societies. The author concludes with some implications from the study and offers some direction for Muslim schools as it relates to teaching Arabic and, more broadly, to Islamic religious education of young Muslims in Western contexts.     

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.     

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.     

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。     

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.     

‘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.