慕容鲜卑民族共同体形成考论

慕容鲜卑是中国古代北方少数民族之一,迫于形势几经迁徙,并通过战争、婚媾等方式完成了东部鲜卑的内部整合,将宇文、段氏并入慕容部,同时吸纳了一些弱小鲜卑部落的民众,最终形成了慕容鲜卑民族共同体。     

鲜卑迁徙

魏晋南北朝时期是我国历史上民族大迁徙和大融合时期,其中鲜卑族迁徙的规模之大,路途之遥,影响之巨,是很引人注目的。鲜卑人居住于蒙古草原东北部,他们一批批地向南、向西南迁到黄河流域上下。在东起山东、西至新疆、南到江淮的大片土地上,到处都留下他们的足迹。“五胡”之中,鲜卑族是建立政权最多的一个民族。十六国时期,他们先后建立了代、前燕、后燕、西燕、南燕、西秦、南凉和吐谷浑八个政权。正是由于鲜卑族大量内迁和建立政权,他们与其他民族的融合也就最为迅速和彻底。到隋唐之后,鲜卑族已经基本     

民族融合的良性发展模式──论南迁拓跋鲜卑与汉族的融合

民族融合是多民族国家历史发展中的普遍现象,是民族共同体流动、发展、变化的典型特征和客观必然。本文就魏晋南北朝时期南迁拓跋鲜卑与汉族的融合问题展开了系统的探讨,认为民族迁徙、经济转型、语言转换、意识形态的趋同、统治集团内部的民族合流等一系列相关要素,为鲜汉民族融合的历史进程建立了一个有机的结构体系。南迁拓跋鲜卑与汉族以汉化为基本特征的融合模式代表了民族融合的一种良性发展方向,体现了历史时期北方游牧民族与中原农耕汉族相互关系中的主导倾向,符合历史发展和文明演进的客观规律,因而在中国古代民族关系史上具有一定的示范意义。     

鲜卑族的过去和现在

鲜卑族是一个历史悠久的民族,曾在历史上建立起多个国家,对中华各个民族的发展有着深远影响。鲜卑族发源于鲜卑山,是鲜卑族政权发展的起点,对其历史进行探索时,鲜卑族的过去一直是众多学者所关注的重点。本文结合相关的考古研究实例和历史记载对鲜卑族过去的发展方向、种群结构以及流向和现在的鲜卑族的现状等进行论述,说明鲜卑族对中国民族发展方向的影响,以供广大学者参考。     

东汉末年至曹魏初年鲜卑兴起的原因分析

东汉末年,由于政治越来越黑暗、国力不断衰弱,当时处于漠北地区的少数民族多迁离蒙古高原,还有部分迁入到汉族人居住的地方.在这种情况下,鲜卑民族占据了匈奴故地,为鲜卑部落联盟的建立奠定了良好的基础.再加之当时鲜卑人民加强了与中原地区经济文化的交往,将中原文化和手工业制作工艺带入到鲜卑居住地,有效地推动了鲜卑社会的快速发展.鲜卑民族长期以来的军事掠夺也使其获取了一定的财力和人力,这些都为鲜卑成为蒙古草原上的新霸主提供了先决的条件.     

魏晋南北朝时期宁夏多民族交融及其特点

魏晋南北朝时期是中国历史上第二次民族融合的高峰。由于地理位置的特殊性，宁夏成为众多少数民族活动的场所。匈奴、鲜卑、羯、氐、羌等民族借西晋王室衰微之机，以迁移、战争等方式在西北地区建立地方割据政权，不同程度控制宁夏地区，客观上促进了当地民族交融。这一时期，宁夏民族交融的方式主要有民族迁徙、民族战争、移民兴屯、统治者的自我革新和政治改革、经济文化往来，民族交融呈现出的特点主要为民族融合促使“夷夏之别”民族观念改变、民族融合推动宁夏政治经济发展、民族融合具有双向性。     

东汉末年至曹魏初年鲜卑兴起的原因分析

东汉末年,由于政治越来越黑暗、国力不断衰弱,当时处于漠北地区的少数民族多迁离蒙古高原,还有部分迁入到汉族人居住的地方。在这种情况下,鲜卑民族占据了匈奴故地,为鲜卑部落联盟的建立奠定了良好的基础。再加之当时鲜卑人民加强了与中原地区经济文化的交往,将中原文化和手工业制作工艺带入到鲜卑居住地,有效地推动了鲜卑社会的快速发展。鲜卑民族长期以来的军事掠夺也使其获取了一定的财力和人力,这些都为鲜卑成为蒙古草原上的新霸主提供了先决的条件。     

唐故游击将军穆泰墓志考释——兼论唐朝胡人汉化的问题

文章在考释近年出土的唐故游击将军穆泰墓志铭文的基础上,分析穆泰本人及其先人籍贯、家居、任职等情况,推测穆泰家族源自鲜卑,系北魏孝文帝改鲜卑(贵族)姓为汉姓辗转而来。文中对穆泰等人所任职务、任职地点等在前人相关研究的基础上多有订正和补充,澄清了若干唐史和民族史学界长期存而不明的问题,并以此揭示鲜卑人汉化的具体过程。就穆泰家族而论,因其多在都城西北诸民族势力活动之地,又以武职为显,其家族汉化较之进入内地核心区之鲜卑人汉化之例显有差别,其特征表现在:在融入儒家文化圈的过程中还保留着北方游牧民族文化的若干因子,在物质层面背后还寄托着本民族的某种精神情怀。     

吐谷浑迁徙的原因及影响述略

本文论述了吐谷浑迁徙的原因和影响。认为生产力的发展、战争、统治阶级内部的斗争以及内地的吸引力是吐谷浑迁徙的主要原因。吐谷浑的迁徙,加快了部落制的解体,促进了民族融合,发展了迁入地的畜牧业生产,同时经过多次迁徙,吐谷浑本身的文化习俗也发生了相当大的变迁,以后逐渐融入其他民族中。     

魏晋十六国时期鲜卑族向西北地区的迁徙及其分布

在中国中古史上,鲜卑族的迁徒是一个十分重要而且很复杂的问题。特别是魏晋十六国时期,鲜卑族迁徙的规模之大,路途之遥,影响之巨,在中国历史上都是很引人注目的。这种迁徒的主流,是居于今蒙古草原、东北地区的鲜卑一批一批向南、向西南迁入内地;东起山东,西至新疆,南到淮河、长江,到处都有他们活动的踪迹。由于鲜卑族大量的内迁,在五胡十六国时期,鲜卑先后在北方建立了代、前燕、西燕、后燕、南燕、西秦、南凉、吐谷     

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.     

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。     

‘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.