藏族女性汉语诗歌意象的性别阐释

藏族诗歌伴随着历史的发展,逐渐由口传文学的形式演变为书面文学作品。而进入当代以后,藏族诗歌在母语书写的基础上又衍生出了非母语(主要是汉语)写作的形式,创作主体也由原先的上层贵族和僧侣扩大到了普通藏族人,一批藏族女性更是积极投身到了汉语诗歌的创作中,她们既传承着传统藏族诗歌中的意象表达,又从性别角度出发选择了新的意象给予阐释,这也代表了她们对藏族诗歌审美的独特理解。     

乡村旅游对民族社区女性的影响研究——四川甲居藏寨景区的调研

在开展乡村旅游的西部民族社区内,当地女性是旅游经济活动的重要参与者,是社区经济发展不可忽视的重要力量。乡村旅游的开展在给农村社区带来经济效益的同时,也产生了一系列的社会影响。本文以开展乡村旅游的社区藏族女性为研究对象,在四川省甲居藏寨景区进行田野调查的基础上,预先设定研究主题,选取社区女性代表进行深度访谈。通过对访谈资料的汇总分析,从女性个人认知的角度探讨乡村旅游发展对她们产生的社会影响,并提出若干建议。     

美学视野下的森姜珠牡与秦罗敷 ——兼论藏汉文化体系美学偏好

藏族民间史诗《格萨尔》中森姜珠牡与汉乐府诗《陌上桑》中秦罗敷都是文学史上较为突出和典型的美好女性形象.珠牡和罗敷形象存在一定共性,但同时也在角色塑造方式、角色性格、角色社会定位与形象评价等多方面存在差异.这说明藏文化体系与汉文化体系之间审美偏好存在一定差异,从美学角度对珠牡和罗敷进行比较分析,可得出藏汉文化审美观念的异同,进而探究游牧文明与农耕文明文化传统和建立在文化传统基础上的审美取向.     

美学视野下的森姜珠牡与秦罗敷——兼论藏汉文化体系美学偏好

藏族民间史诗《格萨尔》中森姜珠牡与汉乐府诗《陌上桑》中秦罗敷都是文学史上较为突出和典型的美好女性形象。珠牡和罗敷形象存在一定共性,但同时也在角色塑造方式、角色性格、角色社会定位与形象评价等多方面存在差异。这说明藏文化体系与汉文化体系之间审美偏好存在一定差异,从美学角度对珠牡和罗敷进行比较分析,可得出藏汉文化审美观念的异同,进而探究游牧文明与农耕文明文化传统和建立在文化传统基础上的审美取向。     

神灵世界的生存法则——解读藏族禁忌

丰繁的藏族禁忌作为藏民族集体意识的积淀 ,和藏族人的精神文化与物质文化世界相浸染。一定程度上说 ,藏族禁忌是藏族人宗教思想的体现 ,是藏族人试图解读和征服自然等外部环境的有用方法 ,是神灵世界的生存法则     

论藏族作家梅卓小说中的女性形象

梅卓作为一名藏族女性作家,她对小说中的女性人物形象进行了细腻的刻画。本文主要结合梅卓的小说文本和学界对其小说的研究成果,进一步对小说中不同年龄阶段的女性形象的性格特点进行了深入研究,以此展现藏族女性的魅力,揭示女性地位在社会中的变化,向人们展示作者笔下藏族女性的独特美。     

浅谈藏族民俗中的伦理和谐思想

藏族民俗文化具有浓厚的民族特色或地域特色,它涉及协调人与人、人与社会以及人与自然之间关系的各种道德规范,表现出了富有理性和兼容并蓄的文化精神,对藏族社会的发展起过重要的作用。本文限于篇幅,只对藏族民俗中蕴涵的伦理和谐思想作一简略探讨,让更多的人从藏民族的传统文化中认知藏族人如何通过传统文化来培养人格,体现民族传统文化中的和谐思想,从而促进现实生活中的传统道德建设,旨在为构建社会主义和谐社会提供一种道德支撑的参考与借鉴。     

论《格萨尔》对藏族民间信仰观念之体现

《格萨尔》作为一部曲折表现藏族人民认识世界、解释世界和改造世界的英雄史诗,承载了藏族民间的信仰文化,藏族人的真、利、善、美、圣观念在其中被体现得淋漓尽致,因而使其思想性和艺术性获得了高度的统一。也正是这种统一性,使得历史与现实的“真”和文学的“真”,通过以表现史诗主人公格萨尔金戈铁马一生所获得的现实的“利”与幻想的“利”的故事为载体,以善、美、圣为意义的支持而得以实现。文章从探讨存在于《格萨尔》中藏民族的真、利、善、美、圣观念及其相互支持、相互诠释、相互渗透、相互依赖的关系入手,企图从整体上考察藏族文化何以形成被社会各阶层普遍认同的凝聚力,何以有延续千年而不衰的活力。     

藏文在甘青藏区的使用和发展

藏文在甘青藏区的使用和发展安世兴藏文是藏族人使用的一种拼音文字，它创制于公元七世纪初。自古以来从官方到民间，在藏族的全社会、全民族中广泛地使用着这一文字，传播和交流先进民族的文化，促进了本民族的文明和社会历史的发展。在历史发展的长河中，藏族人民的先辈...     

近代以来格鲁派衰微的原因

佛教作为一种宗教文化现象传入西藏后,融合西藏本土的民间自然宗教和苯教的风俗、仪式,吸收其他多种文化,开始了一整套文化艺术形式,形成了一种独具特色的文化形态,影响民俗,熏陶民族性格,其某些基本教义也变成了大众的观念,改变了藏族人的文化心理状态。由于佛教在西藏传统文化中的特殊地位,植根至深,它的兴衰对藏族人民的心理有很大的影响。宗教社会学研究表明,特定宗教在社会中的地位及其延续发展的生命力强弱,是视其在社会中所发挥的功能及其文化传播手段而定。进入近代以后,随着各种矛盾加剧,西藏封建农奴制社会日益堕落…     

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.     

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。     

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.     

‘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.