当代藏族妇女人口状况分析

当代藏族妇女人口状况分析南文渊一对藏族妇女状况的研究，包括对女性地位、身体素质与文化素质、婚姻状况及宗教信仰状况的研究，是藏学研究领域中的重要方面。不少学者从社会学、文化人类学、民族学等学科角度进行了广泛的研究，本文拟从人口学角度对当代藏族妇女状况作...     

明代甘青川藏族地区的政治述略

明朝对藏族地区的政策，主要依靠对藏族僧俗首领封授官职，通过他们管理地方的政教事务，同时通过和藏族僧俗首领之间的贡赐关系，以及控制藏汉之间的茶马贸易，以政治上和经济上的利益维系和保持藏族各地僧俗首领对明朝的归附。有明一代，明朝没有在藏族地区采取过重大的军事行动，但是藏族地区对明朝的从属关系一直延续下来。在甘青川藏族地区，明代也是一个比较平静的时代，故而这一时期的历史资料留存下来的不多，而且零星分散在《明实录》等著作中，因此我们只能对明代甘青川藏族地区的历史作一个简略的描述。一、明代的甘青藏族地区甘…     

清代康区藏族妇女生活探析

藏族妇女是藏族地区社会发展的重要力量,清朝时期,她们不仅在社会经济与家庭生活中相当活跃,而且在政治生活中也显露头角.此文基于对清代康区为主的藏族妇女生活的汉文史料研究,旨在探析她们在藏族社会发展中做出的重要贡献.     

《格萨尔》中的藏族妇女地位浅析

有关史诗《格萨尔》中的妇女地位，学术蜀有人认为史诗中藏族男女的地位是平等的。本文作者通过对史诗的疏理，认为妇女在某些领域虽然具有一些权利，但是从经济地位、婚姻家庭等方面分析，妇女的地位明显低于男性。     

晚清甘青藏族地区基层社会诉讼机制及其特点

晚清甘青藏族地区基层社会的纠纷解决,基本遵循呈控受理、证据认定、调解评议、审讯具结、敦促执行等主要程序,体现了与内地诉讼机制相类似的一般程式。然而,在具体的司法实践中,基于对甘青藏族地区特殊社会生态与土俗民情的现实考量,清政府贯彻“因俗而治”的施政理念,在律例规程、法律适用、审理判决等方面注重变通协调与灵活处理。在官方、部落、寺院等多种权力的博弈、让渡与重新分配中,进一步加强了对甘青藏族地区的法律控制,维护了边疆社会稳定,强化了民众的国家认同。     

西藏农牧区妇女接受教育培训需求状况调查分析

藏族妇女教育和社会化发展水平不高,其制约因素主要是西藏长期传统社会消极女性观的普遍存在及特有禁忌和习俗的束缚,使得许多农牧区妇女文化程度处于文盲或半文盲状态.随着社会的发展,许多妇女对教育已有了新的认识.从西藏农牧区妇女接受教育培训需求的现状来看,尽管政府在这方面先后做了许多工作,但是仍存在西藏农牧区妇女对接受教育培训的认识不足、不求上进等问题.针对这些问题提出合理科学的建议,可以鼓励农牧区妇女提高自身素质,切实保障西藏农牧区妇女在国家政治、经济、文化、社会和家庭生活中的平等地位和各项权利,充分发挥其在社会发展和建设各方面中的应有作用.     

宋代甘青藏族人口的发展及其原因

本文拟对宋代甘青藏族人口问题进行探索,认为两宋时期甘青藏族人口大约达到了九百万人,兼分析当时人口发展的原因。这里只是提出一个值得引人注意的问题,要想得到肯定无疑的结论,尚望同行们一起来研讨。     

明代丝绸对藏区的输入及其影响

丝绸一直在汉藏艺术交流中占据着重要地位,明代丝绸通过官方赏赐和民间贸易大量输入西藏及其他藏区,被广泛运用到藏族的宗教活动和社会生活中,不仅改善了藏族人民的物质生活,而且对其精神生活也产生了显著影响,这在藏族金属工艺、佛经装帧、绘画、雕刻等艺术上得到体现。     

论藏族妇女的地位

藏族妇女的地位问题,是研究藏族妇女生活史一个十分重要的方面。在目前虽然已取得了一定的成果,但仍是一个薄弱环节,主要表现在:国内的研究论著或论文尚属少见,而国外的研究往往深入不够,确切些说,大都缺乏历史地考察与深入的分析。当然,这里有一系列客观上的障碍需要克服,正象研究藏族古代史、藏族文化史及藏传佛教等问题一样,需要廓清迷雾、正本清源,才能看到事实的真相。以笔者之浅陋自不能     

略述藏族妇女传统的婚育习俗和存在的问题

略述藏族妇女传统的婚育习俗和存在的问题巴桑卓玛藏族妇女是青藏高原迎风斗雪、傲然怒放的雪莲花。受藏族古老传统文化的熏陶，藏族妇女既有东方女性温柔、淳朴、勤劳之美德，又有高原女性特有的粗犷、坚韧、洒脱之个性。在整个藏族社会历史发展过程中，藏族妇女对改善藏...     

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.