清季民国杨柳青理教信仰及其组织西延

清末杨柳青人随西征军营生至新疆,使杨柳青理教信仰及其组织西移。津门理教信仰成为连结津青与其西帮乡亲、商人的重要文化基核。在民国新疆,津青商帮无同乡(天津或直隶)会馆之处,理教公所实际代替着同乡会馆的功能。即内地汉帮与其移民以乡缘社群信仰而连为一体,这是同一主体跨地域象征联结的极佳案例。Влодимирплопп的传说形态学《MорфологияоРазказе》,以文本的地域变化解说社群形态结构变异,但未及同一主体跨时空的象征连结。笔者在此补充,予以观照人类学研究由"他者"转向自身的范式。     

清季民国杨柳青理教信仰及其组织西延

清末杨柳青人随西征军营生至新疆,使杨柳青理教信仰及其组织西移。津门理教信仰成为连结津青与其西帮乡亲、商人的重要文化基核。在民国新疆,津青商帮无同乡(天津或直隶)会馆之处,理教公所实际代替着同乡会馆的功能。即内地汉帮与其移民以乡缘社群信仰而连为一体,这是同一主体跨地域象征联结的极佳案例。Влодимирплопп的传说形态学《MорфологияоРазказе》,以文本的地域变化解说社群形态结构变异,但未及同一主体跨时空的象征连结。笔者在此补充,予以观照人类学研究由"他者"转向自身的范式。     

天山嫩水 同胞情深——随省达斡尔族亲人回访团访问记事

今年,是世居黑龙江的达斡尔族同胞入疆二百二十二年,我省于八月下旬组成以沙革同志为团长、由三十一位达斡尔族亲人组成的回访团赴新疆塔城市回访。回访团抵塔城后,先后走访了四个乡、九个村,与近千名达斡尔族父老乡亲兄弟姐妹广泛接触,所     

新疆蒙古族藏传佛教节日

(一)新疆蒙古宗教性传统节日,是新疆蒙古民间文化的一个重要组成部分。其表现形式多样,内容包罗万象,包含着丰富多彩的古老文化。它是新疆蒙古族经济、生产、生活、信仰、文化艺术、社会交往、民族心理等的综合反映。新疆蒙古族宗教性传统节日有两类,一类是藏传佛教节日,一类是与藏传佛教有密切关系的民间宗教节日。     

微信使用对中蒙边境马鬃山口岸蒙古族社会关系的影响

本文运用线下实地调查和线上田野调查相结合的方法,考察微信使用对中蒙边境马鬃山口岸蒙古族社会关系的影响。研究表明,马鬃山口岸蒙古族借由微信构建基于血缘、地缘、性别角色、业缘、趣缘等多种关系的微信群,其社会关系呈现出层次化结构。在微信使用的日常情境中,马鬃山口岸蒙古族通过共享优秀传统文化、参与线上互动、明确微信村落群边界等方式维系其族内关系,通过族际亲属关系缔结、经济交往、互助互惠等方式拓展其族际关系,促使其社会关系显现出由现实到虚拟、由单一到多元的转变,有助于促进各民族交往、交流、交融,保障边境社会的安全、稳定、健康发展。     

近年新疆研究专题概述(下)

新疆研究是一个综合性研究领域,本文对近年相关新疆研究做综合性略述。包括国外新疆研究与国际交流,国内新疆研究重要项目及其学术交流,国内新疆历史研究、新疆族际交往关系研究、新疆宗教信仰研究、新疆社会文化与经济研究,新疆族属语言及其文化研究。     

近年新疆研究专题概述(上)

新疆研究是一个综合性研究领域,本文对近年相关新疆研究做综合性略述。包括国外新疆研究与国际交流,国内新疆研究重要项目及其学术交流,国内新疆历史研究、新疆族际交往关系研究、新疆宗教信仰研究、新疆社会文化与经济研究,新疆族属语言及其文化研究。     

城市哈萨克族的宴请活动与多元文化

本文从城市哈萨克族的人口规模入手,探讨了城市哈萨克族宴请活动的目的、模式、共时性质、历时变化,由此得出结论城市哈萨克的宴请文化和其他民族宴请文化一起,共同构成新疆独特的文化资源优势,研究它旨在努力将它转化为开发项目,以便在开发大西北战略目标实施过程中,逐步将其转化为新疆人民的共同财富。     

新疆多元地缘性与地域性文化演变

本文论述新疆文化的多元性与其地域性和地缘多元性之关联,探讨西域多元文化的结构过程,主张新疆文化的四元极说,讨论汉文化与新疆族属文化互动低弱的政治历史原因,认为结构与历史互为动态。指出,历史上的南疆绿洲文化与北疆行国文化,迄今仍是新疆农耕与游牧两大生态文化系列。其次,在南疆绿洲文化区,因分别与中亚和内地的地缘关系,形成以喀什与库车为中心的西南疆伊斯兰教文化圈、以吐鲁番为中心的东南疆汉佛和穆斯林文化交融圈;北疆因近代俄罗斯的侵入,使俄罗斯文化与蒙哈文化并行。再次,晚近及现代大批汉人随军或兵团与中央企事业入疆,逐渐形成新疆主要族体,汉文化与穆斯林文化及俄罗斯文化并存,形成有别于内地汉文化的新疆汉文化特征。近年,当地汉族又显现出基于认同当地的老新疆汉人与认同家乡的现代入新汉人之别。     

达斡尔族民间传统音乐的探寻与珍视

达斡尔族民间音乐题材广泛,内容丰富,艺术表现形式多样.它记载了该民族生存、繁衍的历史,反映了达斡尔族人勤劳质朴的品质和勇敢无畏的性格,展现了该民族生生不息的发展血脉;对达斡尔族民间音乐的继承与发扬,有利于展现中华民族音乐的多样性与丰富性,有利于促进北方少数民族文化的交流与传导,更有利于拓展达斡尔族自身文化的发展空间,具...     

台湾排湾族头饰特征及文化内涵

Among Taiwan’s aboriginal tribes, the Paiwan has the most exquisite decorative adorn￣ments on their costumes. In addition to the decora￣tions of their clothing, they also give importance to the decorations on their headdress. Every group designs different headdresses according to social status— this also reflects the cultural identity of the group. The headdress is an external marker of ethnic culture, the carrier of ethnic customs and aesthetic consciousness, and it helps to transmit and promote traditional culture.
The Paiwan people have various forms and shapes of headdresses which are designed freely according to the designer’s artistic inspiration. However , the snake form can only be used by trib￣al leaders. The headdresses are mainly made from natural materials, such as eagle feathers, animal hides, animal teeth, horns, flowers, grasses, seeds, colored glazed beads, shells, ceramics, metal, etc. However, eagle feathers, animal hides, animal teeth, horns, and colored, glazed beads can only be used by leaders and nobles;common people are strictly forbidden to use these materials.
The social organization of the Paiwan and their festivals and sacrificial ceremonies determine their various headdresses. The headdresses and head bands of the Paiwan are made mainly from black or red flannel; the shape and the use of the materials reflect hierarchical differences. Head￣dresses can be divided into those of leaders, no￣bles, warriors and commoners.
The form of the Paiwan people’s headdress consists of strong layering;each is decorated with a variety of materials, creating a three-dimensional effect. The decoration of a moulded cottonmouth snake on the head band reflects the people’s snake worship, and also the group’s aesthetic conscious￣ness and worship of ancestors.
The decorative expertise and complex working process reflect the Paiwan people’s superb skills in weaving. The materials used for the headdresses of Paiwan people are mostly derived from nature, and strongly reflect regional characteristics.
Totem worship is characteristic of Paiwan reli￣gion, and it is a form which combines the worship of nature and ancestors. The forms of animals re￣flect the psychology of Paiwan people’ s original worship in which they depended on getting along with nature, and in which they placed their hopes in Totem worship.
The Paiwan have many myths, which is one of the characteristics of their culture. The forms of the sun and cottonmouth snake, which decorate the headdresses of the leaders, reflect that the sun is the creation of life. Chamilia beads are regarded as a class symbol by the Paiwan people, and have a protective function.
The first child of a Paiwan family, no matter whether it is a boy or girl, has the right to inherit property of his/her paternal or maternal home. One should also notice that the colors, materials, and forms of the headdress of Paiwan man and woman in the same class are the same.
In summary, the shapes and forms of the Paiwan people’s headdresses vary. They reflect the Paiwan people’s unique aesthetic consciousness, and embody the Paiwan people’s excellent tech￣niques in traditional decorative handwork. The use of colors represents the Paiwan’s optimistic attitude towards life. Materials are derived from nature, which reflects the group’s harmonious relationship with the nature. Headdresses are not only an exter￣nal form of decoration, but they also have profound cultural connotation and national consciousness. The class system, taking nature as beauty, worshi￣ping ancestors, their myths, and the equality be￣tween men and women reflected in the headdresses of the Paiwan people indicate the Paiwan people’s inheritance of tradition, natural worship and pur￣suits in life. The study of the artistic features and cultural connotation of the headdress of the Paiwan people can help to protect Paiwan traditional adornment technique, and enrich the requirement of diversity in headdress design.     

Promoting majority culture and excluding external ethnic influences: China’s strategy for the UNESCO ‘intangible’ cultural heritage list

ABSTRACT

China’s enthusiasm for having many World Heritage–listed sites is well-known as a national strategy of cultural soft power, economic development, and incorporating minority groups into the Han-dominated Chinese state. Relatively understudied are China’s efforts related to UNESCO’s lists of ‘intangible’ cultural heritage, which inscribe people’s living culture – such as dances, costumes, and songs – as world heritage. This study focuses on how some ethnic groups’ intangible culture has been objectified for the World Heritage Lists by the Chinese state. This study argues that by enlisting ethnic minorities’ culture under the name of Chinese state, the state can reinforce state borders that often run across ethnic and cultural boundaries, reducing external influences on minorities from their trans-border ethnic or cultural kin. Concomitantly, the majority’s cultural prominence is further entrenched in this process by the emphasis placed on minorities’ folklore in contrast to the Han’s culture of civilization.     

20世纪50～60年代西藏墨脱县珞巴族老照片与民风民俗

珞巴族属于我国28个人口较少民族之一,主要分布于我国藏东南的珞渝地区,那里山高谷深、交通闭塞,长期以来很少进入外界的视野。冀文正同志在墨脱工作了16年,他拍摄于上个世纪五六十年代的珞巴族民俗图片,记录了当时尚处在原始社会末期珞巴族的民风民俗及信仰＂万物有灵＂的原始宗教祭祀活动,十分珍贵;经过半个多世纪的风雨历程,这些珍贵的历史资料更具有民族学、人类学和历史学研究价值。这些年代久远的老照片,能够使外界了解珞巴族的过去,关注他们的现状,帮助珞巴族在未来更好地发展。     

北方市镇与“商域宗族”——兼论“圈层格局”

宗族是汉人社会研究的核心论题。本文以清季民国北方商镇杨柳青为个案,提出商域宗族论说,认为商号是市镇的空间与记忆符号、基本组织形式,商绅是市镇宗族的类型与核心圈层,宗族及其延伸组织不仅为农人且为商人所有,宗族作为商人天然的内层信任机构具有商营功能。它扩大了宗族类型研究,由此引发出圈层格局对差序格局的补充。     

夏尔巴族源与迁徙历史再探

夏尔巴人在我国境内尚属于未识别民族。在以往的研究中,夏尔巴人的族群单一化,其迁徙路线也具有模糊性。吐蕃政权征服木雅,击退党项拓跋部,以"木雅"(弥药)命名党项故地,后又以"木雅"指代西夏王朝和康藏地区。结合相关藏族史料可知,在与綠厮政权、蒙古军队发生战争期间,处于不利地位的西夏党项部族渐次南下康藏地区,与吐蕃政权时期便居住于此的藏族董氏相融合,形成一个新族群"董弥药"。13世纪,该族群进行南迁,于16世纪中叶进入尼泊尔,随后又以索卢昆布为中心向东、西迁徙,形成夏尔巴人如今分散居住在我国境内及尼泊尔、印度等地的格局。     

The praxis of ethnic studies: transforming second sight into critical consciousness

This article focuses on a youth participatory action research (YPAR) program called the Social Justice Education Project (SJEP) that fostered young people of color’s critical consciousness. Their critical consciousness emerged through praxis (reflection/action) while focusing on preserving ethnic studies in Tucson, Arizona. Because the SJEP home was in ethnic studies, the youth also struggled to keep their program alive. The Arizona Department of Education claimed the program bred ‘radicals’ who wanted to overthrow the government and therefore lobbied the state legislature to ban K-12 ethnic studies in public schools. In January 2012, the ban went into effect, shutting down ethnic studies classes as well as the SJEP. Young people’s qualitative research on their struggle led to action to save the education that gave them hope for a more equitable and just world. The article addresses the praxis of YPAR, which sparks a thought process leading to the drive to take action. Observing and documenting educational injustices inspire the need to seek radical change of Self and schools. Through the reflection and action facilitated by YPAR, young people of color construct a message about the importance of ethnic studies for individual as well as social transformation.     

Into the groove: experiencing difference in the Perth nightclub scene of the 1980s

ABSTRACT

This article examines nightclubbing in Perth in the 1980s. The specific focus is on the ways ethnicity and race related to which nightclub people went to, and the kinds of music played in the nightclubs. The article is based on interviews. The article focuses on three specific clubs, Hannibal’s, where the Italo-Australians and other southern Europeans went, Palladium, where Italo-Australians mixed with white Australians, and Jules, where Anglo-Indians and Anglo-Burmese, who self-identified as black, would go. The clubs for Australians, white Australians, were Pinocchio’s and Gobbles. Official multiculturalism was established during the 1980s and helped legitimise the cultural diversity found in Hannibal’s, Palladium and Jules. Likewise, the gradual termination of the White Australia policy enabled the presence of people identified by many Australians as non-white, who thought of themselves as black and identified with African Americans and their music. When the American navy ships docked in Fremantle, the African-American sailors went to Jules. In 1990 Hannibal’s, Palladium and Jules all closed. It was the end of an era.     

关于怒江傈僳族社会“直接过渡”的认识

20世纪50年代中叶,“直接过渡”是怒江傈僳族社会历史的重要阶段。在党和政府的下,傈僳族从生产小组、互助组到合作社,完成了所有制的转变,“直接过渡”到社会主义社会。通过考察怒江傈僳族原有的社会形态、社会性质,并分析“直接过渡”的由来、步骤及相关要求,指出“直接过渡”不仅反映所有制形态的改变,还有群众观念的更新及管理体制的变化。傈僳族的“直接过渡”典型地反映了某些少数民族在进入社会主义社会时的“千百步走”与“一步走”之间的关系。     

新农合对四川藏区的减贫效应分析

The New Rural Cooperative Medi-cal System ( hereafter NRCMS) in Tibetan areas of Sichuan was started in Wenchuan in 2005 , and by 2008 covered all of the province’s Tibetan areas. This paper studies the effects of the NRCMS on im-proving the health of and alleviating poverty for farmers and herdsmen in Tibetan area of Sichuan. Most parts of the Tibetan areas of Sichuan are located in high altitude districts. Thirty two coun-ties of these areas are classified as “National Pov-erty Counties”. Poverty and disease go hand in hand in these regions. Kashin-Beck disease and hydatid disease are the major endemics in the pas-toral and agro-pastoral areas of Sichuan. Endemic, infectious and chronic diseases are widespread in Sichuan’s Tibetan areas. More than 70% of pa-tients are workers from 20 to 60 years old. Disea-ses are more prevalent in women than in men. Kashin-Beck disease and hydatid disease are cur-rently incurable. Patients suffer from health prob-lems, which leads to a decrease in their income and the heavy burden of medical expenses. The new rural cooperative medical system alleviates the negative effects of farmers’ falling into, or back in-to poverty due to disease. However, the existing medical compensation mechanism is not sufficient to solve the problem. The greatest impact of NRCMS on the farmers and herdsmen in Sichuan’s Tibetan areas is that the system has gradually changed local people’s medi-cal behavior, as well as their underlying ideas a-bout medicine: they begin to believe in hospitals. In particular, more pregnant women are choosing to give birth in hospitals, which reduces the rate of infant mortality and postpartum diseases, and im-proves the health of women. Since the full coverage of the NRCMS in 2008 , the number of people participating in the system has reached the overall average level of Si-chuan province. By analyzing the data before and after the implementation of this system, and meas-uring the impact of the system on people’s health, it can be found that the NRCMS’s role in serving the vulnerable population, such as the elderly and infant children, is more marked. Since the implementation of the NRCMS, all administrative villages in Sichuan Tibetan areas have established village clinics, which solved the problem of a shortage of medicines and doctors in those areas. Farmers and herdsmen have conven-ient access to medical treatment, enhancing the ac-cessibility of medical service. After the implemen-tation of the NRCMS, the health of the elderly population in rural areas has improved. Infant mor-tality rates have dramatically fallen. The implementation of the NRCMS improved the medical service capacity of township hospitals and village clinics. And the NRCMS has brought the township hospitals and village clinics into its scope of compensation, which greatly promotes the utilization of primary medical services in Tibetan areas. The poverty reduction effect of the NRCMS can be analyzed from two aspects:Firstly, the im-
provement in health leads to increased income, be-cause good health can promote labor productivity. Meanwhile, the increase in income will in turn im-prove the overall level of health. Secondly, the in-patient and outpatient compensation rate is raised year by year, which reduces the medical fees of farmers, and prevents them from falling back into poverty.     

鄂伦春民族教育现状调查与发展对策研究

鄂伦春族实现新跨越的关键在教育;通过教育适度超前发展,努力提高鄂伦春族人口素质和自我发展能力,进而实现鄂伦春族的全面振兴。