论13世纪蒙元帝国在再造中华大一统伟业中的贡献

从成吉思汗建立的蒙古汗国到忽必烈称帝建立大一统的元王朝 ,人们简称为蒙元帝国。它在再造中华大一统的伟业中曾树立起一座威震欧亚的历史丰碑。长期以来 ,贬低或歪曲蒙元帝国历史地位的种种论调 ,曾在国内外学界产生过消极和不良影响。本文在讲述蒙元帝国再造中华大一统的历史进程和开创中华一体的新纪元的评论基础上 ,又从开拓疆域、促进民族融合、革旧创新、政治经济科技文化建树、促进中西交流诸方面 ,深入具体地论证了蒙元帝国对中国和世界历史的突出贡献。     

正蓝旗 龙兴之地 草原都城

正蓝旗历史悠久文化灿烂,这里曾是元朝的龙兴之地,元世祖忽必烈在这里建立了第一座草原都城——元上都。 这里还是蒙元文化的发祥地，是中国蒙古语音标准基地和昔日皇家奶食的供应地，是国家重要的绿色畜产品基地。     

论蒙元以前西南地区边疆要素积累及边疆产生

秦汉时期在西南所设郡县所及范围便成为统一中国的一部分,奠定了中国疆域的格局,但这时云南地区还不存在"边疆"问题,因为没有境外政权作为边疆产生的相对参照.蒙元以前,云南边疆处于边疆要素的历史积累过程,积累的内容主要有民族文化归附力的历史作用,客观自然地理条件因素及其连带选择,等等.蒙元时,境外相对强大政权的建立使云南产生国家关系互动意义体系下的边疆.     

试论忽必烈时期蒙元政权对汉文化的吸收及其影响

忽必烈时期是蒙元政权吸收汉文化的一个非常重要阶段,在汉族儒臣和忽必烈本人的共同推动下,蒙元政权从文化主导思想、典章制度、教育制度等角度全面吸收、利用汉文化的成果,这对此后元朝统治的安定和理学的兴盛、元杂剧的繁荣都产生了重要影响。     

蒙古国书与蒙元史学

本文从传统史学的传播、经史书籍的译刊、国史的修撰等几个方面论述了蒙元时期蒙古国书与蒙元史学的关系,进而指出蒙古族入主中原以后在吸纳外来文化的同时对本民族传统的继承与坚守,而这种坚守对其民族文化的保存与发展是有着重要意义的。     

东西文化交流在元代蒙古族服饰中的体现

蒙元统治者建立了横跨欧亚的大国后，贯通南北大运河，开辟海运航线，设置遍布全国的驿站，使交通运输出现了前所未有的发达景象。虽然钦察汗国与伊儿汗国逐渐独立，但仍然与元政府保持着政治、经济和文化的联系。元政府也通过钦察汗国与今克里米亚和欧洲各国建立贸易关系；通过伊儿汗国与阿拉伯国家建立贸易关系，     

元代高丽贡女与蒙古族以外的其他民族通婚状况考述

元代高丽贡女制度是伴随蒙元帝国与高丽王国之间宗属关系逐渐确立而形成的高丽王国向蒙元帝国献纳本国女子的一种特殊政治行为 ,是中韩文化交流史上在特定历史阶段所产生的一种特殊政治现象和社会文化现象。本文论述的是见于记载的入元高丽贡女同蒙古民族以外的汉、回回、畏兀儿、钦察、吐蕃等民族的通婚状况     

关于敦煌第465窟断代的几个问题

莫高窟465窟的断代,根据笔者目前收集到的资料,共有四种说法:(1)谢稚柳和金维诺教授将此窟定为唐吐蕃窟;(2)敦煌研究院将465窟确定为元窟;(3)北京大学考古系教授宿白先生推断此窟为蒙元或元窟;(4)敦煌研究院杨雄先生认定此窟为二辈噶玛巴噶玛拔希建立的蒙元窟。     

论科学技术与蒙元帝国的崛起

蒙元帝国时期是中国科学技术发展史上的一个重要历史时期。科学技术的发展,为蒙元帝国的崛起创造了条件。     

阿勒坦汗信仰藏传佛教的原因

阿勒坦汗选择信仰藏传佛教标志着继蒙元之后,藏传佛教在蒙古地区的再度弘传。文章从阿勒坦汗皈依藏传佛教的过程分析,认为阿勒坦汗信仰藏传佛教的动机在于他与藏传佛教互动中的自身信仰,同时还在于蒙藏传统及其文化共性。     

纳失失与元代宫廷织物的尚金风习

纳失失是蒙元时代加金织物在技术和艺术成就上最具代表性的精品,原为西域所产,通过纳贡、商业贸易、籍括工匠设局生产等途径传人中原。主要用于皇室贵族的服饰器用、宫廷祭祀和丧葬仪式,以及朝廷赏赐。元代宫廷织物尚金风习与蒙古贵族所处的社会环境、自身的民族特性和文化传统有直接关系。     

帖木哥斡惕赤斤家族之盛衰

帖木哥斡惕赤斤是一代天骄成吉思汗最小的弟弟,处处受到兄长们的爱护和关照.特别是长兄成吉思汗对他更是备加关爱.他分得的领地之广,属民之多,为东道诸王之最.当成吉思汗出征时,委以重任,让他监国处理军政大事.然而盛气凌人的斡惕赤斤及其子孙,在蒙元时期几经叛乱,屡遭镇压.从而其势力日趋衰败,到明末清初很难寻觅到他们家族的踪影.     

百年来党的中华民族共同体意识历史逻辑与铸牢路径研究

铸牢中华民族共同体意识是党的十九大写进党章的重大决策,是党和国家与时俱进的政策创新,并有其深刻的历史与现实的众多根据。而在这众多根据的背后是中华民族共同体的根本利益。在中国共产党为中华民族的伟大复兴而团结奋斗的百年以来的各个阶段,始终伴随着中华民族共同体的政策利益与政策认识的互动的逻辑:横向表现为中华民族共同体政策利益的物理空间与政策认识的思维空间的辩证统一,纵向表现为政策利益与政策认识为一致的自生、共生至同生的交叉并存的历史特征与趋势。这种历史特征与趋势在新民主主义革命、社会主义改造和探索、反右扩大化和文革、社会主义建设等时期得以逐步完善,并发展成为习近平新时代中国特色社会主义思想的民族政策新战略。为实现民族政策新战略,应从人民本位上把握中华民族共同体的根本利益,从政治团结上构建中华民族共同体的利益联结,从经济合作上健全中华民族共同体的利益互动,从文化交融上促进中华民族共同体的利益实现。     

察合台汗国的伊斯兰化

察合台汗国伊斯兰化过程大约经历了三个时期：初期（汗国形成—1260年）出现了统治者倾向伊斯兰教的现象，为萌芽时期；中期（1260年—1334年）陆续有可汗皈依伊斯兰教，为发展时期；末期（1334年—1370年）西部突厥化蒙古贵族和东部秃忽鲁帖木儿以后诸汗皆信奉伊斯兰教，为完成时期。本文还就察合台汗国伊斯兰化萌芽、发展和完成的主要原因进行了论证。     

Icons vs satirical inversions: Islamic rule and the ‘death of the author’ – the murder of the Charlie Hebdo cartoonists in Paris

The satirical inversions of the images of the Prophet Muhammad by the Charlie Hebdo cartoonists that brought the wrath of two gunmen to their authors, projected a world in which the reader is recognised as an autonomous subject. Consequent on this autonomy is the restricted power of the author who used to derive it from the re-enactment of sacred Truth. Multiple and diverse readers, on the other hand, owe their authority from the right of the individual to reason and judge independently, which places them at arm's length from the author. The inverted images drawn by the cartoonists represented a departure from the Prophet's traditional iconic images whose resemblance to the referent left little room for variation among their faithful viewers driven to identify with the Messenger of Allah either by desire to imitate or for fear of punishment. The fixed iconic ‘reading’ by the faithful was mediated by the homogeneous Muslim Community (Umma) whose members were unable to use words to objectify among an association of citizens their internal sense of injury as an excess. As a consequence, this injury caused by the readers operating outside the Community called for the use of force by its members in retaliation (qisas) for the infidels’ reading as sanctioned in the sacred text. The more entrenched the membership of the Umma, largely the product of reading the sacred text – where the author retains his traditional power – the more inclined were the members to resort to brutal force to restore the traditional power of the author.     

读《三国志·倭人传》--曹魏与日本列岛诸国的往来

历史上,中国与日本的交往,大体以三国曹魏为界线。其前较少,中国正史对日本记载仅寥寥几笔;其后多起来。陈寿撰《三国志》首次为日本立《传》,当是重要证据。该《传》记载由中国前往日本的路线、里程,女王国的结构、物产、法制,日本人的服饰、发式、婚姻、丧葬习俗等,同时还记载了倭女王与曹魏6次使者交往及礼品、赏赐等。《倭人传》中某些记载需考证、辨别,但毕竟是研究早期日本及中日关系史的宝贵资料,在中日史学界都具有较高的学术地位。《倭人传》史料,大体来自王沈《魏书》和鱼豢《魏略》,前者为官修,故有条件使用大量官方史料。偌多官方史料源头,系曹魏赴日使者的两个《报告》和日本来华使者的提供。     

城市界面下的回族传统文化与现代化

本文以兰州、银川、西宁和西安的回族社区为个案,运用都市人类学和城市社会学的理论和方法,在城市的宏观生态背景下分析了西北城市回族社区的不同层面的变迁,提出面对城市的挑战,以文化自觉的方式实现自身传统的现代化是城市回族穆斯林发展的必由之路。     

“Arabic is Not my Language…”: Debates over Teaching of Arabic in Irish Muslim Schools

Based on ethnographic fieldwork that took place in 2014 in two Irish primary Muslim schools in the Republic of Ireland, this article draws from both observations of Arabic classes from fourth and fifth classes as well as semi-structured interviews with teachers and parents. The research findings explore the content of and approaches towards the teaching of Arabic and the views held by participants towards the learning of Arabic as part of Islamic religious education. The study reveals the diversity of views that exist and questions the importance of learning Arabic, as part of formal religious education for young Muslims living in non-Muslim pluralist societies. The author concludes with some implications from the study and offers some direction for Muslim schools as it relates to teaching Arabic and, more broadly, to Islamic religious education of young Muslims in Western contexts.     

Social construction of national identity: Taiwanese versus Chinese consciousness

The struggle to break away from the parent state and claim independence often results in political unrest, terrorist activities and even ethnic cleansing. Understanding the nature of the secessionist movement does not only preserve national unity, but can also avoid conflict and violence, and maintain peace. Irredentist and secessionist advocators generally defend themselves in terms of common blood, race or culture. None of them regards the issue from the human agency theory, namely Weber-Thomas-Berger's social construction theory. This paper uses phenomenological analysis to explain the origin of national identity and hence the emergence of a nation. It argues that social construction of national reality originates from everyday life experience taken for granted during socialization. Individuals make sense of the external world. Experiences taken for granted become the actor's stock of knowledge. A common scheme of knowledge shared by the community serves to differentiate in-group (nationals) and out-group (foreigners). Collective consciousness thus defines national identity and hence a nation. Unless people (both in-group and out-group) interact with and learn from each other, different stocks of knowledge taken for granted will create political conflict. This theory is applied to the Taiwan Strait conflict. People in Taiwan are searching for national identity, manifested in the processes of Sinicization and Taiwanization. The struggle between Chinese and Taiwanese consciousness is the underlying cause of conflict within Taiwan and across the Taiwan Strait. The growing tendency of Taiwanization and diminution of Sinicization in Taiwan render the Cross-Strait relation vulnerable. The paper concludes that Cross-Strait exchanges and communication provide opportunities for people to understand each other and re-define their national identity, hence resulting in a peaceful political resolution between Taiwan and mainland China.