民歌花儿的民间指涉和文本使用

民歌花儿是一种口头演唱艺术,其文本从口头向书面转化的过程中,经过了文人学者搜集、整理、改编、创制、出版等一系列的工序,这样写成的书面文本与花儿存活的真实图景之间的距离不断的拉大。本文采用回溯的方法,对历年形成的花儿书面文本进行追寻,旨在揭示花儿演唱的民间性及文本使用中呈现出来的特殊性。     

山谷中飘出奇异迷人的音乐——四川省雷波县彝族民歌一瞥

四川雷波彝族民歌是彝族人民在生产劳动和日常生活中创造和使用的口头音乐,具有口头性、集体性、流传变异性等特点．     

四川凉山彝族民歌的美学特征及其可持续发展战略——以凉山、楚雄两州的彝族民歌为比较对象

彝族主要聚居于四川凉山彝族自治州和云南楚雄彝族自治州。彝族民歌作为少数民族文化资源的一种形式,它的特征是较为复杂的,同时也是鲜明立体的。基于当前彝族文化呈边缘化、断代式发展的现状,彝族民歌的可持续发展正面临巨大挑战。因此,发展彝族民歌也应从物质、人本、媒介等多个方面予以考察研究。通过比较可见,云南楚雄彝族民歌的推广发展先行,为四川凉山彝族民歌发展提供了十分宝贵的经验。四川省文化界对少数民族文艺的发展观念十分高远,因此,凉山彝族民歌的可持续发展前景可期,大致可分为“点”“线”“面”三个层面的战略规划：推出“明星式”彝人歌手获取“流量”,重视新时代的彝歌基层教学、搜集整理、翻译和学术研究,以及利用现代传播形态体现彝族民歌的美学价值和社会价值。     

口头诗学视角下的维吾尔族达斯坦演唱传统

本文围绕维吾尔族民间叙事传统"达斯坦"的田野调查材料,从表演语境出发,分析其演唱人群体"达斯坦奇"的演唱特点。基于达斯坦的演唱,或依循口头传统规则,或基于书面文本范式,指出达斯坦民间艺人的演唱可分为纯凭记忆的创编性演唱和念诵文字抄本的定型演唱。虽然有些艺人不能归为"创造型"歌手,但"复述型"歌手也有其存在的合理空间。正是他们以各自不同的演唱方式与受众积极互动,让达斯坦口头叙事传统得以延续和发展,也使这宗濒危的口头艺术与时代接轨。     

民族口传文化研究整理和外译的价值——周艳鲜著《中国壮族谚语》英文版评介

历史上,每个民族都有自己的语言,但绝大多数并没有文字,没有形成书面语,口头语言是大多数民族传承自身历史文化的主要方式.而对于有文字传统的民族,口传文化也是其书面文化的重要补充.我国早就将有积极意义、形制相对固定的口传文化作品视作“口头文献”或“口碑文献”,与书写文献取得同等地位.口传文化是一个民族重要的文化基因.2014年9月24日,习近平在纪念孔子诞辰2565周年国际学术研讨会上说:“优秀传统文化是一个国家、一个民族传承和发展的根本,如果丢掉了,就割断了精神命脉.”在我国,口传文化与书面文化相辅相成,口传文化也是书面文化创作的主要来源和创新源泉.口传文化和书面文化都是我国的“精神命脉”,不可断裂、遗失.     

格萨尔藏戏传承实践及文化表征

格萨尔藏戏将口头诗歌中的“歌”化为具体的表演行为动态实践,集声音、舞蹈、仪式和群体互动等多种形式于一体,是历史悠久、别具特色的藏戏剧种。格萨尔藏戏表演通过对古典时代民族民间文化的重构与想象,构成格萨尔史诗更丰富宽广的表达。作为文化象征的表述符号,格萨尔藏戏是口头传统研究中的表演民族志,其歌舞形态为本的言说系统,更贴近格萨尔史诗说唱本体,并重新廓清格萨尔史诗口传与书写之间复杂的关联,还口头说唱以本原。格萨尔史诗戏剧化表演实践与创新中的复合性、融合性、新生性特征和带有实验性的探索,使格萨尔藏戏经历新的蜕变。     

小凉山彝族“二人转”

川西南的大凉山,承载着数千年的彝族文化,小凉山,更有无数彝族的传统文化孕育其中,彝族“说唱”便是其中之一,它被人们亲切地称为彝族“二人转”。彝族“二人转”产生于东汉以前,与东北“二人转”如出一辙,距今已有200多0年的历史,是深受人们喜爱的原生态民族文化。“不唱山歌冷啾啾,唱起山歌闹说唱艺人在表演凉州。好个凉州闹坏了,我的山歌才开头……”“各种柴火碰到一起了,就能生出熊熊的火焰。各种人聚在一起了,就会发出智慧的光芒……”就这样,“唱”了“说”,“说”了“唱”,你方唱罢我登场。彝族说唱多为两人表演,与东北“二人转”确…     

《格萨尔》史诗的口头传统接受问题

长期以来,藏族文学研究的对象都以书面文学为主,但书面文学并非藏族社会历史发展中文艺接受的主要形式。以听觉和视觉为主要传播载体的口头文艺传统才是广大藏族民众进行文艺创作、传播和接受的主要方式,其代表作为《格萨尔》史诗。《格萨尔》史诗的口头传统接受关系是双向的,既有古典学与口头诗学理论中业已论述的文艺接受过程,又存在不同类型受众的前理解构建出的史诗的多重身份。以《格萨尔》史诗为代表的中国口头传统研究足以参与口头诗学理论的构建。     

一个黎族民歌手身后的历史

黎族民歌海南历史的一面镜子海南民歌犹如浩瀚南海盛产的珍珠,熠熠生辉,采之不尽。海南民歌是海南历史的一面镜子,是海南人民生活的写照,其题材十分广博,内容极其丰富。历史人文、风光景色、劳动生产、时政世态、社会生活、婚恋情思、祭祖敬神、伦理道德、神话传说等,无不涉猎,无所不歌。在前不久公布的海南省第一批非物质文化遗产保护名录中,项目类别为“民间音乐”的共有4项,它们分别是:黎族民歌手王妚大民歌、崖州民歌、舂米舞和儋州调声。崖州民歌是起源、流行在三亚市及古崖州属地人民群众中的口头文学,是以口头传唱和手抄文本流传至今…     

白马藏族民歌演唱技巧及民族音乐特征

白马藏族民歌是国家级非物质文化遗产传承项目,也是白马藏族传统文化的重要组成部分。由于特殊的人文条件与自然环境,白马藏族民歌不仅具备整个藏族歌曲的共性,也表现出独特的民族音乐个性。本文根据实地调研收集整理的相关资料,就白马藏族民歌演唱的“颤”“擞”技巧与汉族民歌的演唱技巧进行了对比研究,发现白马藏族民歌的“颤”“擞”技巧区别于汉族民歌中装饰音“倚音”,音程关系表现得更为狭窄,具有独特的风格。此外,本文还分别从旋律调性、歌词内涵、文化特征等方面将白马藏族民歌与羌族、彝族民歌进行对比,探讨三者民歌的音乐特征和差异,发现不同的民族文化在民歌的演唱形式、曲调旋律等方面有不同的浸润和影响,三者在民歌演唱技巧和音乐特征上又有一定的交流与融合。最后提出新时代白马藏族民歌传播的可行性建议,以多维度保护与传承白马藏族民歌文化。     

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.