亲属化:文化多元型村庄的自我整合机制——基于滇西北茨中村的考察

"亲属化"是滇西北民族村寨的一个普遍现象,除婚姻结合外,认寄和结拜也是其重要推手.亲属关系确定之后,仍要靠双方频繁的互动来维持.而亲属关系的构建和维持,不但能够帮助村民适应当地物质稀缺的现实状况,而且还可以润滑民族关系,并消弭宗教隔阂,从而实现村庄整合.     

7-9世纪回鹘(回纥)人亲属制之研究

图兰尼亚式亲属制曾在回鹘历史上存在过,并在7-9世纪回鹘人的社会生活中依然发挥作用.此时,回鹘人父权制家族的亲属关系虽然已经有了变化,然而却未能建立起一种新的亲属称谓制度.这一时期回鹘人亲属制类型是从二分合并式向二分旁系式发展的一种过渡形态.     

侗族亲属称谓与婚姻制度研究

摩尔根早在100多年前对亲属称谓制度进行研究时发现,亲属制度伴随着人类集群生活的开始而产生,它是具有血缘亲属系统和婚姻亲属之间称谓的一种社会规范。侗族亲属称谓制度有着特殊的社会基础和网络座标,它不单是一种口头的亲属关系的称呼,而是更多地体现了一种文化的现象。人类社会集团中的血缘关系、婚姻关系和制度文化,都可以从其亲属称谓制度中探究出来。     

基诺族亲属制比勘摩尔根图式刍论——兼谈马、恩著作有关亲属制问题

原始社会的亲属关系,反映了“社会制度的实质部分”,起过“决定作用”。而美国的民族学家摩尔根,则是研究亲属关系发生、发展的亲属制学说的创始者。一百多年前,摩尔根首倡的人类亲属制的“根本不同的两大类”——类别式和说明式,以及其中的基本观点,至今仍然是这一领域中的基石。但是,类别式中的马来亚图式,却未必是完美的定理。本文谨就基诺族亲属制与摩尔根马来亚图式比勘中发现的问题,提出用“五等五种血缘亲属制”取代摩尔根的马来亚式亲属制等拙见,敬希同志们指正。     

7-9世纪回鹘(回纥)人亲属制之研究

图兰尼亚式亲属制曾在回鹘历史上存在过,并在7-9世纪回鹘人的社会生活中依然发挥作用。此时,回鹘人父权制家族的亲属关系虽然已经有了变化,然而却未能建立起一种新的亲属称谓制度。这一时期回鹘人亲属制类型是从二分合并式向二分旁系式发展的一种过渡形态。     

试论赫哲人的亲属制度

表示亲属关系的亲属称谓的总和,称之为"亲属制度".这里所说的亲属,包括一个人的血亲和姻亲,因而亲属制度所表示的不是生物学关系,而是社会关系. 是美国著名的民族学家摩尔根在《古代社会》一书中,首次将"类别式亲属制度"和"叙述式亲属制度"这两个术语引入学术界的.根据摩尔根的观点,类别式亲属制度的典型特征是不论亲属们对"我"的关系的亲疏远近,都被分等、分类,凡是同一等、同一类的人     

嘉绒藏族的姓氏文化与村落社会的传统互助——以甘孜州沈村藏族为例

在嘉绒藏族的原生态文化中,独特的姓氏制度可以追溯每个家庭及其成员的父系来源,实现父系继承关系,这是姓氏制度的内在功能;以"房名"为血缘特征的姓氏文化和联姻形成的姻亲关系,成为村落社会中的二元亲属关系,通过亲属关系结成了村落社会的互助网络,这是姓氏制度的外在功能.在传统的村落社会中这些具有原生态的文化特征作为嘉绒藏族的文化认同现象,迄今保持不变.     

真曲河谷亲属称谓制探微

近 2 0年间 ,人类学家对藏族亲属称谓制度的研究方兴未艾。吴从众试图证明藏族的婚姻家庭包含着群婚残余 ,① 阿吉兹认为藏族的亲属称谓系统是一种双元制。② 这些研究只是开端 ,实际上藏族的亲属称谓制存在很多尚待揭示的东西。笔者在西藏调查期间 ,③ 收集到流行于真曲河谷的 36个亲属称谓 ,概括了 98种亲属关系。为便于行文 ,特将前者合称“真曲称谓制” ,将后者合称“真曲亲属制”。下面主要分析真曲称谓制 ,也涉及到它与真曲亲属制的关系。一、血亲的种类及其称谓真曲亲属制同任何一个民族的亲属体系一样 ,既包括血亲 ,也包括姻亲。血…     

夏尔巴人“骨系”认同下的亲属网络与社会组织

根据对中尼边境樟木镇田野调查资料的分析,论述了夏尔巴人的骨系观念、骨系认同下规定的婚姻与亲属关系,以及通过象征仪式形成的多层次亲属网络与社会组织。研究表明,骨系认同是夏尔巴社会人群结合的重要纽带,所建构的亲属网络与社会组织适应了中尼边境复杂的自然与社会环境,同时在全球化趋势下这一社会结构更表现为族群认同与地域认同而得以延续。结论对进一步探讨跨国界生存的夏尔巴人亲属网络与国家的关系、国家与边境社会等问题有着良好的铺垫。     

湘西土家族古老亲属制述论

1981年4至9月间,笔者到湖南省湘西地区调查土家族的历史时,通晓本民族语言历史的田荆贵同志热情地向笔者提供了一个保存于“哭嫁歌”之中的亲属制材料。这个亲属制的大部分称谓已在现实生活中消失了,少数称谓则继续使用,成为现行亲属制的组成部分。为了与现行亲属制相区别,我们称之为古老亲属制。古老亲属制在亲属称谓、称谓数量、所反映的亲属关系以及所属的形态等方面与现行亲属制不同。这是一个     

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.