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本文选自作者《伊斯兰教之传入中国及其发展》一书 ,该书于 2 0 0 3年夏季由伊朗东北部霍拉桑省省会马什哈德市阿斯坦·古都斯拉扎维伊斯兰研究基金会出版发行 ,共 36 3页。在此我要衷心感谢中国北京中央民族大学林松教授 ,他于 1 979年1 2月正值纪念赛典赤·赡思丁去世 70 0周年之际 ,在阿拉伯语杂志《中国建设》上发表了一篇题为《赛典赤·赡思丁———一位对中国边疆建设有巨大贡献的穆斯林》的文章 ,这篇文章由穆罕默德·阿里·侯赛尼从阿拉伯语译为波斯语 ,对伊朗和伊斯兰世界人民进一步了解赛典赤起到了重要作用。在这篇文章发表前 ,伊朗学者和研究家只能从拉施特·丁·法兹伦拉·哈玛丹尼的《史集》关于赛典赤的几段叙述中简略了解到在中国这片古老文明的土地上曾生活过一位与我们同根生的历史伟人。今年 3月云南大学与伊朗马什哈德菲尔多西大学和拉扎维伊斯兰大学在伊朗伊斯兰文化联络组织和伊朗驻华大使馆的协助下联合举办赛典赤国际学术会议 ,本人将译作献给大会 ,希望各位专家学者斧正 相似文献
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上 一部分我们谈到的东干族著名学者穆罕默德·亚斯佐维奇·苏尚洛、尤素卜·杨哈叶维奇·杨善新、老姐儿·塔伊洛夫娜·沈洛、哈桑·尤素洛维奇·尤素洛夫开创了东干本民族学者研究东干文化的先河。(《西北民族研究》 2 0 0 1年第 4期 )他们的研究范围主要是在东干族历史学、民族学及语言学方面。此外 ,他们还积极帮助吉尔吉斯斯坦、哈萨克斯坦的东干族学校编写教科书 ,培训东干语教师。在他们的努力和带动下 ,从 50年代后期开始 ,东干学进入蓬勃发展的新时期。特别是 50年代末东干文报纸《十月的旗》的发行及吉尔吉斯斯坦国家出版社一系列… 相似文献
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民族问题理论民族冲突与联合国 斯蒂芬·瑞安艾石译6·(1)语言沙文主义 〔美〕彼得·法布巩惠昌译5·(19)发展中国家少数民族语言的地位 〔苏〕K·B·巴赫尼扬陈吉林译1·(11)中亚民族政治情势 〔苏〕贾纳·洛加绍娃赵龙庚摘译3·(1)论西伯利亚和远东当代民族问题的根源 〔苏〕A·IO·扎瓦利申初详译1·(i)苏联民族关系的激化—关于1989年人口 普查初步结果的思考 〔苏〕M·H·鲁特克维奇 于洪君摘译2·(15)苏联民族关系危机是一整套问题 〔苏〕A·尤苏波夫斯基 初祥译5,(1)经济文化类型研究的一些问题 〔苏〕M·0·奥斯曼诺夫 昊家多译… 相似文献
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20 0 3年 1 0月 2 8日 ,秘鲁共和国总统夫人、人类学家埃利亚妮·卡尔普·德·托莱多 (ElianeKarpdeToledo)博士和秘鲁驻中国大使等秘鲁客人在中国社会科学院副院长高全立、全国妇联副主席赵少华、民族学与人类学研究所所长郝时远等的陪同下到中国社会科学院进行访问 ,托莱多博士并同民族学与人类学研究所等单位的学者进行了学术交流。在学术交流会上 ,托莱多博士做了题为《秘鲁土著人民的处境 :资源丰富与极端贫困》的讲演。托莱多博士指出 ,中国和秘鲁有很多相似之处 ,其中最主要的就是两国都属于文化、生物多样性的国家。中国和秘鲁都… 相似文献
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《西藏研究》2004,(1):119-120
政治西藏跨越式发展与政府体制创新......……,..................·····……郑亚玲2003.1.1720世纪美国西藏政策述论·····一李哗2003 .2 .1 十六大专栏全面贯彻十六大精神,努力开创我区哲学社会科学事业新局面··················……本刊编辑部2003 .1 .1认真学习十六大精神,深刻领会“三个代表”重要思想 ...……,.....................·····……顿珠2003.1.4把握宪法价值,推进政治文明—纪念我国现行宪法颁布20周年·..··.·..···················,····……巴桑罗布2003 .1 .1… 相似文献
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白寿彝先生和中国历史文献学科建设关系密切.他从事学科创建时间早,历时久,成就突出;构建学科体系理论缜密完善,影响深远;提出新的学科研究大纲,为学科建设指明了方向.白先生是中国历史文献学科当之无愧的创建者之一. 相似文献
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韩天衡是新时期中国篆刻界的领军人物,他对中国篆刻的继往开来起到了很大的作用。他的篆刻以胆心、腕力、心力相参,大刀阔斧、雄浑厚重,在刀法、布局、线条及边款诸方面都形成了自己鲜明的特色。 相似文献
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林仲明是源远流长的沙甸林姓之佼佼者,少有志于留学,以宏造就。在留埃期间,他积极投入抗日救国宣传工作,颇有成绩,颇多贡献,受埃及朝野人士赞赏;勤奋学习伊斯兰文化,成绩显著;学成归来服务祖国,为中阿文化交流和阿拉伯人才培养作出毕生贡献。 相似文献
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罗长裿是清末中层官吏中不多见的干练之材,他以传统士子而投笔从戎,体现了时局对传统读书人价值取向的影响。他不图安逸,勇于任事,坚持安民和众的治边方略,在当时无疑具有高出同侪的眼光。文章梳理了其一生主要事迹,澄清了某些史实,并以筹边西藏为中心,对他作出了较为客观的评价。 相似文献
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关于吐蕃赞普达玛禁佛的两个问题之探讨——对"禁佛"之正名与达玛之评价 总被引:1,自引:0,他引:1
达玛(或称达磨、朗达玛)是统一的吐蕃王国的最后一个赞普,其在位时间仅短短四年,后代史书中关于他的记载多与他在位时推行的“灭佛”政策有关。关于达玛禁佛一事,本文认为有两点问题有必要进行讨论:首先,达玛时期推行的是“禁佛”政策,而非大部分藏汉史籍中所载的“灭佛”政策;其次,对于达玛禁佛的评价应该尽量摒除佛教典籍中带有宗教情感的偏见对我们的影响,从当时吐蕃王国的历史背景及禁佛政策造成的历史影响给予达玛以客观公正的评价。 相似文献
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The post-Victorian anthropologist Baldwin Spencer was the first to investigate the central and northern aboriginal tribes of Australia. His ethnographic works in this area have greatly in-fluenced related disciplines and studies in fields such as kinship, totem worship, and primitive reli-gions. In the field of classics and anthropology, Spencer’s academic heritage has received wide-spread respect and recognition, and has made sub-sequent academic discussion possible. In order to present Spencer’s personal experiences and aca-demic ideas clearly and comprehensively, it is nec-essary to return to the post-Victorian context, and comb Spencer’ s life history and academic history. Taking important clues from various times an e-vents in his life, the paper introduces three peri-ods:Spencer’s early training in the discipline and his epistemic background, his medium-term eth-nographic investigations and works, and the later investigations of Tierra del Fuego. Textual study, based on Spencer’s life history and academic histo-ry, is very useful to understand his ethnographic investigations. Sir Walter Baldwin Spencer ( 1860 -1929 ) was born on 23 June, 1860 in Lancashire, Eng-land. Spencer was educated at Old Trafford School and at the Manchester School of Art. His interest in art and sketching was lifelong, and would reveal itself in his competence as a scientific draftsman and illustrator ( D. J. Mulvaney,1990 ) . Entering Owens College ( Victoria University of Manchester) in 1879, Spencer intended to study medicine. In-spired by Milnes Marshall, a disciple of Darwin disciple, he became a committed evolutionary biol-ogist, soon abandoning conventional religion. He entered the University of Oxford in 1881 to study
science under Professor H. N. Moseley, who com-bined an enthusiasm for evolutionary biology with ethnological interests. Spencer grasped Oxford ’ s diverse opportunities, which included lectures by Ruskin and E. B. Tylor. In 1887, Spencer ar-rived at Melbourne University . With his colleague Professor David Masson, Spencer helped to trans-form university standards and they co-operated as entrepreneurs of Australian science. Spencer was recruited as zoologist and photog-rapher in the 1894 Horn scientific exploration ex-pedition to central Australia. His anthropological interest was rekindled when he met F. J. Gillen, the Alice Springs postmaster, during the expedi-tion. In 1896 Spencer joined Gillen for the most intensive fieldwork then attempted in Australia. The Native Tribes of Central Australia ( 1899 ) , which resulted, was to influence contemporary theories on social evolution and interpretations of the origins of art and ceremonial practices. Spencer and Gillen drove a buggy from Oodnadatta to Borroloola in 1901-02 . Their research resulted in The Northern Tribes of Central Australia ( 1904 );Haddon had written that the names of Spencer and Gillen are familiar to every ethnologist in the world, and probably no books on ethnology have been so wide-ly noticed and criticized as have The Native Tribes of Central Australia and The Northern Tribes of Central Australia (A. C. Haddon ,1902). To assist the Government of the Common-wealth, Spencer was appointed Special Commis-sioner for Aboriginals in the Northern Territory, and also their Chief Protector. He also led three other scientists, including J. A. Gilruth, on the 1911 Preliminary Scientific Expedition. Native Tribes of the Northern Territory of Australia (1914)
described his ethnographic observations and the ex-tensive collections made on the expedition. At the government ’ s request, Spencer visited Alice Springs and Hermannsburg in 1923 . He published The Arunta: A Study of a Stone Age People ( 2 vols, 1927 ) to respond to the criticisms derived from Carl Stretlow and defend his work. A popular rewrite of previous books followed—Wanderings in Wild Australia ( 2 vols, 1928 )—this time under his sole authorship. Spencer retired as emeritus professor in 1919 . His nerves and his judgments were impaired from the strain of continuous overwork, the virtual disin-tegration of his marriage, and he was finally hospi-talized in 1921 . His health improved and within two years he resumed anthropological activities and rebuilt his art collection. He sailed to Tierra del Fuego together with Jean Hamilton to undertake anthropological studies early in 1929. Spencer, with an unrivalled record of anthropological field-work in Australia, undertook this journey to fill a gap in our knowledge, and compare very different and remote races of mankind (A. C. H. ,1931). However, his gallant attempt was prematurely frus-trated by his death from angina pectoris, at which point he had been only two months in the field. His notes were organized and published as Spencer’s Last Journey (1931). His achievements were recognized. Elected as a fellow of the Royal Society in 1900 , he was ap-pointed C. M. G. in 1904 and K. C. M. G. in 1916 . Manchester University conferred him with an honorary doctorate of science, while Melbourne a-warded him a doctorate of letters. Exeter College, Oxford, elected him to an honorary fellowship in 1907 , and stained glass in its hall commemorates his contribution. James Frazer’s letter to Spencer in 1899 was prophetic: books like mine, merely speculative, will be superseded sooner or later ( the sooner the better for the sake of truth) by bet-ter induction based on fuller knowledge;books like yours, containing records of observations, will nev-er be superseded ( John M. Cooper, 1932 ) . Therefore, the sense and value of reading and un-derstanding Spencer and his books today goes with-out saying. 相似文献
science under Professor H. N. Moseley, who com-bined an enthusiasm for evolutionary biology with ethnological interests. Spencer grasped Oxford ’ s diverse opportunities, which included lectures by Ruskin and E. B. Tylor. In 1887, Spencer ar-rived at Melbourne University . With his colleague Professor David Masson, Spencer helped to trans-form university standards and they co-operated as entrepreneurs of Australian science. Spencer was recruited as zoologist and photog-rapher in the 1894 Horn scientific exploration ex-pedition to central Australia. His anthropological interest was rekindled when he met F. J. Gillen, the Alice Springs postmaster, during the expedi-tion. In 1896 Spencer joined Gillen for the most intensive fieldwork then attempted in Australia. The Native Tribes of Central Australia ( 1899 ) , which resulted, was to influence contemporary theories on social evolution and interpretations of the origins of art and ceremonial practices. Spencer and Gillen drove a buggy from Oodnadatta to Borroloola in 1901-02 . Their research resulted in The Northern Tribes of Central Australia ( 1904 );Haddon had written that the names of Spencer and Gillen are familiar to every ethnologist in the world, and probably no books on ethnology have been so wide-ly noticed and criticized as have The Native Tribes of Central Australia and The Northern Tribes of Central Australia (A. C. Haddon ,1902). To assist the Government of the Common-wealth, Spencer was appointed Special Commis-sioner for Aboriginals in the Northern Territory, and also their Chief Protector. He also led three other scientists, including J. A. Gilruth, on the 1911 Preliminary Scientific Expedition. Native Tribes of the Northern Territory of Australia (1914)
described his ethnographic observations and the ex-tensive collections made on the expedition. At the government ’ s request, Spencer visited Alice Springs and Hermannsburg in 1923 . He published The Arunta: A Study of a Stone Age People ( 2 vols, 1927 ) to respond to the criticisms derived from Carl Stretlow and defend his work. A popular rewrite of previous books followed—Wanderings in Wild Australia ( 2 vols, 1928 )—this time under his sole authorship. Spencer retired as emeritus professor in 1919 . His nerves and his judgments were impaired from the strain of continuous overwork, the virtual disin-tegration of his marriage, and he was finally hospi-talized in 1921 . His health improved and within two years he resumed anthropological activities and rebuilt his art collection. He sailed to Tierra del Fuego together with Jean Hamilton to undertake anthropological studies early in 1929. Spencer, with an unrivalled record of anthropological field-work in Australia, undertook this journey to fill a gap in our knowledge, and compare very different and remote races of mankind (A. C. H. ,1931). However, his gallant attempt was prematurely frus-trated by his death from angina pectoris, at which point he had been only two months in the field. His notes were organized and published as Spencer’s Last Journey (1931). His achievements were recognized. Elected as a fellow of the Royal Society in 1900 , he was ap-pointed C. M. G. in 1904 and K. C. M. G. in 1916 . Manchester University conferred him with an honorary doctorate of science, while Melbourne a-warded him a doctorate of letters. Exeter College, Oxford, elected him to an honorary fellowship in 1907 , and stained glass in its hall commemorates his contribution. James Frazer’s letter to Spencer in 1899 was prophetic: books like mine, merely speculative, will be superseded sooner or later ( the sooner the better for the sake of truth) by bet-ter induction based on fuller knowledge;books like yours, containing records of observations, will nev-er be superseded ( John M. Cooper, 1932 ) . Therefore, the sense and value of reading and un-derstanding Spencer and his books today goes with-out saying. 相似文献
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马德新(1794-1874),清朝后期享誉云南的回族大阿洪,完成朝觐功课的哈吉,同时也是一位赫赫有名的大学者。他开创了经堂教育云南一派;在咸同年间领导云南东南回民起义;后与政府议和,投身学术,著有数十部阿拉伯文、波斯文及汉文伊斯兰教著作,为中国伊斯兰教和回族的文化、教育亨业作出很大贡献。本篇论文以历史事实为基础,以流播于口头、记录于文字中的多种评析为参照,以人物历史活动为引线,以人物著作为基础,全面阐述马德新的政治思想和学术思想。 相似文献