彝汉文化交融下的贵州十二生肖地名

地名属非物质文化遗产,在我国分布较广的生肖地名是我国地名文化遗产的重要组成部分,我国十二生肖地名最集中的省份当属贵州。贵州全省6个地级市3个自治州均有生肖地名,这个现象在我国省级政区里独一无二,特别是把生肖动物名用于标记农村集市贸易日期、集市贸易地点,进而成为地名,构成十二生肖系列地名,“生肖名+场”字地名是彝汉文化交流融合的产物,是彝汉共同的民族文化遗产,为中国地名文化增添了一道亮丽的地名景观。通过对贵州全省行政区划地名以及乡村聚落地名、社区地名进行全面系统的梳理,展示贵州省十二生肖地名的完整面貌,为地名文化遗产的研究与保护提供经过整理的基础数据和宝贵资料,增强文化自信,提高文化自觉意识。     

壮语地名的分类--壮语地名的语言文化研究之二

从语言文化的角度给壮语地名分类有语言分类和命名法分类。语言分类有构词类别和造词类别。构词类别有单纯词地名、复合词地名和词组地名。造词类别有原生地名和非原生地名。命名法分类有描述性地名、记叙性地名、寓托性地名。     

自媒体语境下的地名文化遗产保护 ——以福建省为例

快速城市化进程中,许多传统地名伴随着拆迁、重建而消失,有的被洋地名所替代,地名的文化内涵随之流失,地名文化保护迫在眉睫.以微博、微信为代表的自媒体的快速发展则为保护地名文化提供良好的契机与平台.论文以福建省为例,探讨地名文化遗产保护问题.通过在微博、微信两个自媒体平台中搜索关键词"福建地名""福建地名文化",梳理自媒体语境下福建地名文章推送的频率、账号主体及内容类型特征,分析其文化内涵.在此基础上,提出应注重地名文化的数字化采集、视觉化传播及发挥青年同辈群体作用等地名保护措施,希望能够为福建省及其他区域的地名文化保护提供有益参考.     

论西藏地名中的情感色彩

地名是人们对不同方位、范围的个体地理实体赋予的专有名称,它与人类的生产、生活息息相关.在地名形成过程中各种情感因素的融入,使地名附着或隐含着各种情感色彩.通过分析西藏地名中的情感色彩,可以展现地名文化的多样性,同时地名情感色彩的研究对西藏地名的进一步挖掘整理,以及今后新地名的命名或更名工作也具有重要的现实借鉴意义.     

自媒体语境下的地名文化遗产保护——以福建省为例

快速城市化进程中,许多传统地名伴随着拆迁、重建而消失,有的被洋地名所替代,地名的文化内涵随之流失,地名文化保护迫在眉睫。以微博、微信为代表的自媒体的快速发展则为保护地名文化提供良好的契机与平台。论文以福建省为例,探讨地名文化遗产保护问题。通过在微博、微信两个自媒体平台中搜索关键词"福建地名""福建地名文化",梳理自媒体语境下福建地名文章推送的频率、账号主体及内容类型特征,分析其文化内涵。在此基础上,提出应注重地名文化的数字化采集、视觉化传播及发挥青年同辈群体作用等地名保护措施,希望能够为福建省及其他区域的地名文化保护提供有益参考。     

壮语地名及其研究--壮语地名的语言文化研究之一

壮语地名是用壮族人的思维方式命名、体现壮族文化内涵的地名.守土性、混合性、壮汉对应复杂性是壮语地名的特点.通名和专名是壮语地名词汇系统的重要内容.对壮语地名的研究,有民族学、人类学、农业史、语言学诸多方面的意义.     

湖南民族地区地名文化价值评估、保护与传播研究

民族地区地名是少数民族文化传承的重要资源,具有丰富的文化价值、社会价值和经济价值,但是目前面临评估标准难以统一、保护制度不完善、开发利用手段单一等问题。基于湖南民族地区地名特征的分析,构建定性和定量相结合的湖南民族地区地名文化价值评估体系,为地名文化价值评估提供参考。提出政府主导、社会组织合力、公众参与进行地名保护。探索地名经济、文化和社会价值的传播对策。     

由《辽史·地理志》看辽代地名命名方式及其特点

<辽史·地理志>向来以其粗疏为学者们所诟病,故前贤考证、订补的论著甚多.而笔者在阅读中发现其对辽代的建置有很丰富的地名渊源解释且有一定规律可寻,可据其从整体上探考辽代地名的命名方式及特点.这一课题尚无人进行系统研究,本文从辽代地名通名、辽代地名专名、辽代的侨置与沿袭地名、辽代的美愿地名与重复地名四个方面对这个课题作了初步探讨.     

数字故事地图的历史人文内涵

研究数字故事地图的历史人文内涵,是将纸介故事文本中的民俗要素作资料整合,编制数字故事地图,开展故事民俗和民众精神文化研究的一种途径.数字故事地图建立在故事类型理论基础上,从故事文本中提取故事地名作为主要的制图要素,通过故事节日等相关联民俗要素取得史料联系和历史联系,采用计算机技术,进行故事地名、历史地名、节日地名、今地名等不同类型地名之间的转换,以此整合民间文艺资料.     

地名所反映的多民族交往交流交融史——新疆多种语地名语义考

西域地名语言背景是多方面的,许多地名的来源涉及吐火罗语、汉语、蒙古语、维吾尔语、粟特语、塞语、梵语、波斯语、伊朗语、藏语等多种语言。目前学术界对于地名与西域历史之间的关系已经有了一些论述,但鲜有专门以特殊地名为视角的论述出现。现以此为视角,通过田野调查、文献研究等方式,分析研究新疆地名所反映的多民族交往交流交融的一个侧面。文章认为,新疆地名的横向和纵向结构中不仅能反映出多民族交往交流交融史的历史依据和普遍性背景,而且还能以此为研究切入点,为深入挖掘地名所蕴含的中华文化符号提供新的研究启示。     

略述《康輶纪行》的史料价值

<康輶纪行>系姚莹二次从成都入藏,记其沿途见闻撰成.是书记载了姚莹两次由蜀入藏及从不同地区进入西藏的道里行程;记述了沿途蕃民的衣食住行及丧葬、节日习俗等风土人情;并对僧侣服饰、哈达之制、蕃人礼佛与诵经方式等予以了生动详细的叙述;记载了清朝对藏区实施的民族政策及管辖措施,有关藏医药、罂粟花的种植、贩烟通道、茶制作与包装、青稞酒的酿造等资料尤为珍贵.     

民国时期天山北麓东路城市多民族居民生活的变化

Although the Republican era of China did not last very long, it was a significant period in which China transformed from an agricul-tural to an industrial era, and from a traditional so-ciety to a modern one. During this period, not only did the politics and economics change dramatical-ly, but also the lives of urban residents. Although Xinjiang is located in the western frontier area of inland China, since the Qing dynasty, its politi-cal, economic and cultural connections with inland China gradually increased. Xinjiang is not an iso-lated region, it actually is located in the central ar-ea of Asia. So, its openness is very pronounced. Even though during the Republican era, inland China was gripped in the chaos of war, Xinjiang’s political, economic and cultural connections with the inland were never broken. Although sometimes the central government’s control in Xinjiang was not so strong, the central government’s policies had always impacted strongly on Xinjiang. In addition, due to the continuous migration of the inland popu-lation ( especially intellectuals, and political and military people) into urban areas, such as Dihua in Xinjiang during the Republic era of China, the politics, economics and culture of inland China had a big impact on the lives of Xinjiang urban res-idents. Moreover, Xijiang is neighbors with Rus-sia. Since the middle of the 19th century, Russia, whose industrialization and modernization occurred earlier and faster than China’s, often made political and military invasions, as well as cultural infiltra-tion, into Xinjiang. After the founding of the Sovi-et Union, its influence on the cities of Xijiang gradually increased. Especially during the period when Sheng Shicai managed Xinjiang, the influ-ence of the Soviet Union on Xinjiang was the stron-gest. In addition to political influence, economic and cultural influences became more pronounced, and numerous industrial and cultural products made in the Soviet Union were imported into Xin-jiang. This had a dramatic impact on the urban residents of Xinjiang. As a political, economic and cultural center of Xinjiang, Dihua was alive with many Russians who engaged in political, economic and cultural activities. Hence, their direct or indi-rect influence on the lives of Dihua residents was stronger than in other cities. At present, the research on Xinjiang during the Republican era of China mainly focuses on the political and economic domains , and less attention is paid to its urban life. However, the changes of modernization are not only reflected in the aspects of politics and economics, but also in the field of social life. Hence, to strengthen the research on the changes in social life in urban areas of Xinjiang during the Republican era of China is significant. The Republican era of China was an important pe-riod for Xinjiang society. Although if we compare it with the urban areas along the eastern coastal ar-ea of China, the impact of western culture on the lives of urban residents in Xinjiang during this pe-riod was not so strong, and the changes in social life also reflected multi - ethnic characteristics. The changes in urban life in Xinjiang were also an important part of the changes following China’s modernization. It reflected a both generalization and a diversity of the urban changes created by China’s modernization. In addition, one should note the impact of the changes in Xinjiang’s urban life during the Republican era on that of Xinjiang during the latter half of the 20th century. Thus, it is very necessary to conduct a research on the lives of Xinjiang’s urban residents during the Republican era of China. Xinjiang has been a multi-ethnic area since ancient times, a fact which contributes the ethnic diversity that characterizes the social life of Xin-jiang cities. During the Republican era, the mate-rial life of the various ethnic groups living in Xinjiang’s cities changed successively due to the impact of external cultures, and the wave of mod-ernization. However the changes to the material lives of the various ethnic groups were different. The content of material life is very broad. General-ly speaking, it comprises people’s daily life, inclu-ding clothing, food, shelter and transportation, all of which are regarded as basic essentials for peo-ple. In a period of scarcity of goods and materials, material life became the most important thing for most of the public. Hence, changes with regard to material life, to a large extent, is reflected in the changes in the social lives of urban residents. Generally speaking, compared with the situa-tion in the Qing dynasty, the clothing in Xinjiang cities such as Dihua exhibited a big change. How-ever , this change displayed multi-ethnic and diver-sified characteristics. Concerning the food culture of Dihua urban residents during the Republican era of China, it reflected more open, inclusive and mutually influential features. In other words, the existence of a diversified food culture and diverse development was an important characteristic of the time. Concerning shelter during this period, a big change in Dihua’s urban style was that some mod-ern buildings co-appeared alongside traditional style buildings, no matter whether it was in the pri-vate space or public space. Moreover, the trans-portation mechanisms also changed during this pe-riod. Roads for cars appeared in Dihua, which opened the gate for Xinjiang’s automobile age. During the Republican era of China, most ur-ban residents in Xijiang’s cities, such as Dihua, kept their traditional customs. However, there were also some changes due to the influence of ex-ternal cultures—these changes were presented as the characteristics of pluralism, diversity and a mixture of the old and new. Multiple ethnic groups concentrated in an area in the eastern zone line of the northern foot of Mount Tianshan. During the process of history, the different ethnic groups formed their own cultures and religious beliefs. In the Republican era of China, the various ethnic groups lived in harmony most of time, and the plu-ralism and inclusiveness of cultures gradually in-creased. Generally speaking, the lives and cus-toms of the Han in Xinjiang cities, such as Dihua during the Republican era of China, were almost same as those of the Han in inland China. On one hand, they kept many of their traditional customs;yet, on the other hand, they also gradually accept-ed some new ones from external cultures. The eth-nic minorities, such as the Uygur and Hui, were deeply influenced by Islamic religious culture. Their religious cultural life exhibited almost no change during the Republican era of China, and they, for the most part, maintained their tradi-tions. During this period, in keeping with the gradual consciousness of ethnic equality, although various ethnic groups kept their own traditions, and they did not reject each others’ traditions, and instead, there was some mutual exchanges among them. This made the urban culture more diversi-fied . Not only were the festivals of the Uyghur pop-ular among themselves, the Han were also invited to participate in them. Moreover, the Han’s festi-vals, especially the Spring Festival, Lantern Festi-val and others, were also gradually accepted by other ethnic groups, and, for example, the Uy-ghur, Hui, Mongolian and Kazakhs, and others all participated in these festivals. In the middle and latter period of the Republican era, the urban cul-ture of Xinjiang exhibited a sense of openness. Within the basis of maintaining their own ethnic cultural traditions, each ethnic group showed an opened attitude to new cultures, and, hence, ur-ban culture became more diversified and rich. During the time when agriculture was more dominant , traditional cities lacked of public cultur-al spaces. Hence, Buddhist monasteries, Taoist temples and mosques became the sites for organi-zing public cultural activities in the urban areas. Since modern times, the public cultural spaces in urban areas have experienced a great change. Parks, as a new mode of public space, began to appear successively in some important cities. At the end of the Republican era of China, the public cultural space of Dihua had been further expand-ed. In 1948, there were four such kind of public cultural sites in Dihua, such as Zhongshan Park, Hongyan Lake, Shuimo River, and Wulabai. In addition to these, the cinema also played a very important role in the new entertainment life of the urban residents of Dihua. In 1944, Dihua had three movie theaters which were run respectively by the government, a businessman and a Russian. Movies had a very direct impact on the residents’ vision and mind, especially on the youth. A new movie sometimes would change some people’s view of life or the rules of their behavior. In short, the Republican era was a dramatic period of change during which China transformed from a traditional agricultural society to a modern industrial one. Following the changes in politics, economics and culture, people’s material life and cultural life were also changed. Due to the vast territory, and uneven political and economic devel-opment of China, the changes differed in various regions. Xinjiang is a frontier area in western Chi-na. Its communication with the outside world was not so convenient. Hence, compared with the east-ern coastal region, the degree of change in Xin-jiang was lower, and the speed of change was also relatively slower. However, this kind of change ac-cumulated over several decades, so, with time, the changes also became very noticeable. Howev-er , due to the uneven regional development in Xin-jiang, the changes in some cities were slow while in some they were fast. Compared with other places of Xinjiang, the changes along the eastern line of the northern foot of Mount Tianshan, and taking Dihua as the center, were faster and more obvious in the Republican era. On one hand, Di-hua was more strongly influenced by the politics, economics and culture of inland China; and, on the other hand, Dihua was also influenced more di-rectly by the politics, economics and culture of the Soviet Union With the combined role played by the both sources, the material life of the urban resi-dents of Dihua, including clothing, food, shelter and transportation, as well as the customs, and cultural entertainments, changed dramatically. This change was not only similar to that of inland cities, but it also reflected regional characteristics of Xinjiang—the characteristics of ethnicity and di-versity wee more pronounced. In addition, com-pared with Tibet which is also in the western fron-tier of China, the changes brought by the urban modernization in Xinjiang was more dramatic. This was directly connected with Xinjiang’s geographical location, natural climatic conditions, as well as its political, economic and cultural development. Al-though Xinjiang lies in the western frontier of Chi-na, its transportation connections with inland Chi-na and the outside world were more convenient than those in Tibet. During the Republican era, the railways, highways and aviation routes devel-oped relatively well, the Xinjiang’s economic, and cultural connections with both inland China and the Soviet Union were also relatively close. In addi-tion, an important natural condition which also created good conditions for the opening up of Xin-jiang is that the elevation of most areas of Xinjiang is not high—the average elevation is around 1000 meters. Hence, the natural geographical conditions promoted a population flow between Xinjiang and inland China, as well as between Xinjiang and the Soviet Union. Moreover, after the settling of Xin-jiang province at the end of the Qing dynasty, the feeldings and unity with inland China were ensured from an institutional aspect. It was just under such kind of background that the lives of the urban resi-dents living in the eastern zone of the northern foot of Mount Tianshan experienced a dramatic change, and presented a characteristic of ethnic diversity, pluralism and mixture of old and new.     

关注中国 聚焦民族:2011年国内十大民族热点问题评析

援新疆定规划:务求取得扎实成效;重发展变方式:推动西藏实现跨越式发展和长治久安;重部署定目标:促进内蒙古又好又快发展;育人才寄厚望:总书记对少数民族学生寄以殷切期望;抓重点促传承:繁荣发展少数民族文化事业;讲团结促繁荣:希望少数民族作出更大贡献;谋协作共发展:武陵山区经济协作模式拉开序幕;集学人发高论:共同关注民族宗教问题;扬文化振精神:通过少数民族传统体育运动弘扬民族精神;解民渴见成效:我国五大民族自治区民生亮点掠影等,堪称是本年度国内民族十大热点问题。     

新疆城市百年巨变:数量与规模

20世纪是一个巨变的世纪,新疆城市在这百年间发生了巨大变化。20世纪以来,新疆城市出现快速的发展,首先是城市数量大幅度增加,北疆的城市无论在数量方面,还是在规模方面都超过了南疆;其次是城市规模扩大,城市规模扩大,一方面表现为人口规模的扩大,另一方面表现为城市建成区规模的扩大,乌鲁木齐成为特大城市,并以此为中心形成了天山北路城市带;一大批在20世纪之初仅为数千人的小城镇经过百年发展成为数十万人的大城市或中等城市。随着西部大开发和新丝之路战略的实施,新疆城市又迎来了新的发展机遇,新疆城市不仅要在数量方面有大发展,而且还需要优化城市结构,提升城市发展质量,带动区域走出一条可持续发展的新型城镇化道路。     

新疆少数民族“双语”教育体制和多种“双语”教学模式的构建

在新疆地区加强“双语”教学,实现“民汉兼通”,为新疆地区培养“双语”人才,是长期以来党对新疆发展少数民族教育的一项重要工程.只有根据新疆少数民族地区特点,科学规划、明确目标,细化措施、采取灵活多样的教学方式积极推进民汉教育的融合,构建与完善新疆少数民族“双语”教育体制和多种“双语”教学模式,才能从根本上提高新疆少数民族...     

新疆民汉语互学现象的由来和发展

本文从民族迁徙、通婚、经商、入侍、屯田诸方面入手,通过大量民汉接触的史料,对新疆民汉语互学现象产生的基础和条件,对民汉语互学现象的发展过程以及民汉语互学现象对新疆社会经济产生的影响,进行了较为系统的论述,客观地反映出两千多年来汉族与当地民族密切交往的历史以及共同为新疆社会经济发展所做的努力.     

从中国回族的形成看新疆伊犁回族的源流问题

中国回族历史悠久,族源成分复杂。本文以元明清三朝为时间跨度,以中国及新疆为研究空间,结合新疆及相关历史资料,探讨伊犁回族源流的问题,认为伊犁回族主要源于内地。     

文化润疆铸牢中华民族共同体意识的三个基本维度

文化润疆是习近平新时代中国特色社会主义思想在新疆的生动实践,是新时代党的治疆方略的重要组成部分。厘清文化润疆的理论要旨,不仅是推进中国特色社会主义文化强国建设的内在要求,是提升新疆基层文化事业发展的客观需要,更是铸牢新疆各族群众中华民族共同体意识的向往诉求。探赜文化润疆的实践路径,强调文化法治、深化文化浸润、提升文化底蕴、着眼文化认同,将文化润疆融入铸牢新疆各族群众中华民族共同体意识的全过程各领域,切实推进新时代党的治疆方略守正创新。     

社会舆论对南京国民政府治新政策之评论与反思——以1933年新疆“四·一二”政变为中心

1933年4月12日,新疆发生政变,致使全疆局势糜烂。是时,社会舆论对中央政府统合新疆政策之反应主要围绕三个问题展开：一是中央政府对新疆宣慰之举措的热议;二是对事前中央政府与新疆地方关系的检讨;三是对远景的新疆治理的探讨。就社会舆论总体而言,此期社会各界对中央政府统合新疆之结果不甚满意;就一般论者的意见与建议而言,其中亦不乏灼见。     

新疆少数民族婚姻家庭的法律问题探析

新疆少数民族婚姻习俗及伊斯兰习惯法与国家现行婚姻法之间存在着基本原则、婚姻成立的实质要件和形式要件等方面的冲突。解决这些问题,必须让国家制定法与伊斯兰习惯法对接,充分协调好国家现行婚姻法律制度及新疆维吾尔自治区补充条例与伊斯兰习惯法的关系,减少或消除二者之间的冲突。