阿细祭火——火文化的盛宴

<正>在人类进化史上,火无疑是一个决定性的因素,它照亮了人类通往文明的道路。"是火结束了人类茹毛饮血的历史,促进了人类智力的发展;是火给人类带来了温暖,使人类扩大了居住范围,开始了定居生活;是火给人类带来了光明,延长了日常生活的活动时间,减少了对黑暗的恐慌心理;是火让人类得以制造陶器,冶炼金属,     

我与台湾的第一次亲密接触

申请赴台历经了一番"磨难",台湾之行收获颇多,在岛内感受了其交通的便利,留下了对其大学的印象,进行了难忘的研讨会,领略了其学者们的风采,与台湾亲密接触了一回.     

寻访中国南长城

听说湘西发现了南长城,那是今年五月的事。身为湘西人,我们习惯了向往山外的世界,习惯了朝圣般地拜访名山大川、名胜古迹,对身旁的历史遗物却少了份认识,少了些关注。 南长城是不是同北方长城一般巍峨、雄伟?南长城到底分布在哪些地方?一连串的问题引发了我们的好奇心。于是,邀上两三个好友,背上相机,我们踏上了寻访南长城的旅途——     

湖北省人大副主任赵斌率调研组赴省道教协会调研

2013年3月12日,湖北省人大常委会副主任赵斌率调研组赴省道教协会调研道教工作。调研组实地察看了省道教协会办公楼,参观了武汉长春观,看望慰问了省、市道教协会负责人、道教界上层人士和部分道教教职人员,并与武汉市人大常委会、市民宗委、长春观等负责人进行了座谈。在听取了湖北省道教协会的     

论民族文化与校园文化和谐共生的实施与价值

为了顺应民族地区基础教育课程改革需求，湖北省近年来在民族地区中小学开展了以“民族文化进校园”活动为抓手的民族团结教育活动。为此，省民宗委、省教育厅专门制定了工作标准，并采取了典型示范、培训骨干等方式，促进了民族文化与校园文化的结合，推动了此项活动实践水平的提高。这项活动，弥补了国家课程设置的不足，传承了优秀的民族传统文化，凸显了校园文化的民族特色，推动了学校素质教育的不断发展。     

故乡的年味

刚进入腊月,我就嗅到了腊肉的香味,感受到了浓浓的年味。年味是什么?年味是沉淀了千余年的民风民俗,年味是世代相传的民族文化,凡事缺少了文化内核,也就变得空洞。     

担当历史使命的坚强领导集体

中国共产党第十八次全国代表大会选举产生了新一届中央委员会，党的十八届一中全会选举产生了新的中央领导机构，一批德才兼备、年富力强的领导干部进入新一届中央委员会和中央领导机构。选举结果体现了全党意志，反映了全国各族人民心愿，表明了我们党兴旺发达、充满朝气、富有活力。     

努力打造新时代民族团结进步示范区创建恩施模式

在中央民族工作会议上,习近平总书记发表了重要讲话,全面回顾了我们党民族工作的百年光辉历程和历史成就,深入分析了当前党的民族工作面临的新形势,系统阐释了我们党关于加强和改进民族工作的重要思想,明确了以铸牢中华民族共同体意识为主线推进新时代党的民族工作高质量发展的指导思想、战略目标、重点任务、政策举措,为做好新时代党的民族工作指明了前进方向,提供了根本遵循。     

五世达赖喇嘛对清初蒙古地区稳定的贡献

明末清初,五世达赖喇嘛取得藏传佛教教主地位,壮大了格鲁派,成为蒙藏精神领袖,获得了很高的威望,对喀尔喀、卫拉特诸部,产生了强大的政治影响力.五世达赖喇嘛对清廷的尊奉,也加强了喀尔喀、卫拉特诸部对清廷的向心力,稳定了蒙藏地区和平局面,为清朝最终统一北部、西部边疆做出了重要贡献.     

牵着“黑马”走向世界 访中央民族大学附属中学校长田琳

在首都北京,有这样一所学校,它用99载的时光记录了中国少数民族发展的光辉历程。在这里,诞生了少数民族第一个党支部,发展了少数民族第一批党员,出版了少数民族第一本革命刊物《蒙古农民》,走出了新中国成立后第一位少数民族党和国家领导人——乌兰夫……     

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.     

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.     

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。     

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.     

‘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.