试论回族文化的基本精神

文章在吸收前人研究成果的基础上对回族文化的基本精神进行了概括和分析.作者通过对回族历史文化相关文献资料和回族经济社会活动的交互分析,将回族文化中所包含的基本精神浓缩为四种基本观念,即两世吉庆、和而不同、刚健自强、爱国有为.回族文化的基本精神既是回族历史文化遗产的结晶,也是回族人民走向未来的支点,对回族的文化传承能力和创新发展能力具有重要影响.     

回族传统文化中的民族精神探析

本文从四个方面分析、展示了回族传统文化中所蕴含的回回民族的民族精神 ,即回族的爱国主义精神、勤劳勇敢的开拓进取精神、自强不息的拼搏奋进精神和爱好和平、团结一致的民族友好精神 ,对于研究回族民族性格有积极的意义     

回族文化的根本性特征

伊斯兰教是以商业文化为特征的宗教,中国回族继承了这种特征,以至形成了以商业为根本的民族文化,形成了清真寺、市场、回回社区三者相联系的空间格局。而回商不仅善于运用社会资本,理性地处理获得的财富,而且也是文化的载体或主体之一。     

浅谈藏族丧葬文化

藏族在漫长的历史过程中,先后存在着火葬、石葬、墓葬、天葬、塔葬、灵葬、树葬以及水葬等丧葬形式.由于受到历史、地理与宗教的交互作用,藏族的丧葬仪式逐渐发生变化,形成了有别于其他民族的、独具高原特色的丧葬文化.     

维吾尔族的丧葬文化

维吾尔族的丧葬习俗均与伊斯兰教教义有密切的关系。这种丧葬制度是由维吾尔穆斯林对待死亡的观念所决定,是经过长期发展逐步形成的。 伊斯兰教的教义和丧葬习俗对维吾尔族的丧葬制度的形成起了决定性作用。维吾尔穆斯林的丧葬习俗包括哭丧、报丧、洗尸、亡礼、埋葬仪式、服丧等一系列程序。     

试析临夏回族文化

被称为“中国小麦加”的临夏．其回族文化和伊斯兰文化具有典型性和代表性。研究临夏回族的文化,可以较深入地了解回族的生活状况、思想状况和社会状况。     

回族文化中的心理健康思想初探

通过对回族文化内涵的探索,从内部调节和外部适应两方面分析支持回族人民保持心理健康的内在动力。回族人民对世界观、生死观、及宗教信仰的理解调节了内部的平衡;而人际交往的观念以及对金钱观、成败观的理解则支持了外部的适应,这些都为本民族保持良好的心理健康状态起着重要的作用。     

浅淡回族文化

本文系根据作者在宁夏吴忠市"回族文化与区域和谐发展论坛"上的发言加工补充而成。包括回族文化系世界两大文化——伊斯兰文化与中华文化的和合,回族传统文化系中华传统文化的一部分,回族文化的本质特征、回族文化的当务之急之一是弘扬文化自觉、文化自信与文化自强等方面的内容。     

《回族语言文化》序

占武同志的新作<回族语言文化>出版,这是一件可喜可贺的事.他请我为之序,我愉快地答应了.一则,我自己长期从事回族历史、文化的研究,为回族学研究这样一个新的收获感到由衷地高兴;二则,我与占武同志熟识,了解他的为人和研究志趣,为读者作一些介绍,大概不会有应景之嫌.     

当代回族文学创作的审美特征

当代回族文学作为中国当代文学重要的组成部分,它的创作与发展既体现着中国当代文学的某些共性因素,同时也呈现出它所独有的一些民族审美文化内蕴,从而补充和丰富了中国当代文学的创作领域。     

回族装饰艺术审美风格略论

回族装饰艺术以其鲜明的宗教性、民族性体现了回族文化的内蕴,特别是其在伊斯兰图案艺术、阿拉伯书法艺术、精美的雕刻艺术等方面的追求,呈现出了独特的民族审美情趣和审美风格。     

浅析回族民间叙事长诗《紫花儿》

文章从故事情节、人物形象及其所反映的民俗风情这三种角度,对回族民间叙事长诗《紫花儿》进行了分析。认为《紫花儿》堪称回族民间叙事长诗中具有代表性的一部佳作。     

刘震寰王连芳领导的渤海回民支队

1937年7月卢沟桥事变爆发,日本帝国主义发动全面侵华战争,中华民族面临着严峻的考验。中国共产党及时提出建立抗日民族统一战线、以民族革命战争驱逐日本帝国主义出中国的主张。全国各族人民面对日军对国土的践踏和对中国人民的屠杀,结成广泛的统一战线,共同反对日军的侵略,广大回族同胞也积极团结和行动起来,建立自己的武装开展抗日斗争,成为全国抗日力量的重要组成部分,为打败日本侵略者、争取中华民族的解放作出了贡献,谱写了现代史上回族人民的光辉诗篇。本文对刘震寰、王连芳领导的渤海回民支队的创建、发展和战斗经历作了简单的介绍。     

回族在抗日战争中的历史贡献

本文概述了抗日战争时期不同党派、不同领域、不同阶层的回族人民,在反对日本帝国主义侵略,争取中华民族解放的斗争中所作出的巨大贡献。     

从中国回族的形成看新疆伊犁回族的源流问题

中国回族历史悠久,族源成分复杂。本文以元明清三朝为时间跨度,以中国及新疆为研究空间,结合新疆及相关历史资料,探讨伊犁回族源流的问题,认为伊犁回族主要源于内地。     

宁夏南部山区回族妇女早婚习俗调查与分析--以同心县预旺乡张家树村为个案

本文依据田野作业的有关资料,以宁夏同心县预旺乡张家树村早婚现状为个案,探讨了宁夏贫困山区回族妇女早婚原因,同时对早婚危害、早婚治理作了进一步的分析。     

新疆俄罗斯族葬俗文化探析

本文以翔实的第一手资料,比较全面、真实地记录了俄罗斯族的传统葬俗及其细微变化。     

贵州喀斯特墓葬与民族地区的殡葬改革

Funeral and interment reform is a social revolution of changing customs and tradi-tions, which is conducive to promoting the con-struction of the socialist material, spiritual and ec-ological civilization. The replacement of burial with cremation is the direction of China’s reform on fu-neral and interment traditions. The reform itself is put forward by aiming at the disadvantages of the Han people’s traditional burial custom, however, Guizhou is a typical karst region in China, in which several forms of karst burial have existed throughout history, such as cliff coffins, cave tombs, and sarcophagi, and these customs have been continued to some certain degree up to now. Therefore, how to manage the relation between cre-mation and karst burials has a significant meaning to the respect of the ethnic minorities’ customs and promoting the funeral and interment reform in eth-nic regions. The Binzang guanli tiaoli ( Funeral and inter-ment management regulations) issued by the State Council in 1997 stipulates that “ the objective of the funeral and interment management is to carry out cremation, reform burial, save the interment land, abolish undesirable customs related to the fu-nerals and interment actively and methodically, and advocate civilized and thrifty funerary prac-tices”. That is to say, the original intentions for promoting cremation in the funeral and interment reform for many years include the advocating of thrifty funerals, reducing the burden of funerals on the masses, changing the people’s concept of luxu-rious burials, and saving the cost of funeral in the aspect of economy;banishing superstitions, getting rid of bad habits, and opposing the feudal dross in the aspect of culture; and saving resources and protecting limited cultivated land in the aspect of ecology. In general, the abolition of burial and im-plementation of cremation has become the reform direction of China’s funeral and interment system. Guizhou is a typical karst area in China. There are various forms of cliff-burying, rock tombs, sarcophagi, and cave tombs etc. , especial-ly the cave-burial which is still popular among the Waishu Miao at Taohua village in Qibo township, Pingba County and among the Qing Yao at Yaolu village in Libo County, and sarcophagus burial which is still popular among the Li clan of the Waishu Miao at Xinyi village in Guangzhao town-ship, Qinglong County. These structures reflect the karst characteris-tics of Guizhou tombs, and have an important eco-logical value. The funeral and interment reform is put forward by aiming at the drawbacks of the tra-ditional burial practices of the Han, so if the cliff burial or sarcophagus tombs which have ecological value had been forced to be replaced with crema-tion in the funeral and interment reform, it will lead to an embarrassing situation which is contrary to the original intention of the reform no matter if we consider it from cultural, economic or ecologi-cal viewpoints. Firstly, it will cause a dilemma at the cultural level. We must consider the characteristics of the funeral customs of the ethnic groups during the process of reforming the funeral and interment cus-toms in the ethnic minority areas, in other words, respect the funeral customs of ethnic minorities, as it is an important content of the CCP and the state’s policy for respecting the customs and habits of eth-nic minorities. Due to the differences in geograph-ical environment and social economy, the ethnic minorities have different funeral customs with their own characteristics. These funeral customs, as a part of ethnic culture, help to construct a ritual with a kind of ethnic identity;it is the mark of na-tional culture, which embodies ethnic emotions and maintains ethnic consciousness. The ‘univer-sal application’ in the funeral and interment sys-tem reform doubtlessly make the disappearance of karst characteristics in Guizhou’s burial culture, the diversified burial way has been replaced with single cremation, and that is not good for the pro-tection of cultural diversity. Secondly, it will cause an economic dilemma. One of the purposes of the funeral and intermentre-form is to save funeral costs, and change the con-cept of organizing luxury funerals. The traditional burial custom contains a set of complex funeral cer-emony, which is organized in a very luxurious way, spend a lot of money and increase the people’s economic burden. In contrast, cremation can save costs. However in today’s rural areas, af-ter cremation, the ashes are still buried after being put into a coffin, so it not only increases the eco-nomic burden of the people, but also does not meet the purpose for farmland conservation, hence, it is contrary to the original intention of the funeral re-form, and also causes dissatisfaction among the people. Therefore, compared with cremation, sar-cophagus and cave burial which are still popular in Guizhou are actually a more economic practice. Thirdly,it causes an ecological dilemma. The purpose of funeral reform is to save resources and protect the limited farmland. The traditional burial practice uses coffins and pile graves, which wastes wood, occupies farmland, and also pollutes the en-vironment. Therefore, the environmental protection is the premise and ultimate goal of the funeral and interment reform. Cave burial in Guizhou uses the natural caves, and does not occupy farmland; sar-cophagus burial does not use wooden coffins, so both of them belong to ecological burial practices. However, the implementation of cremation in the areas which used to conduct cave or sarcophagus-burials has created an embarrassing situation. Cave burial and sarcophagus tombs in Guizhou karst areas contain rich ecological ideas, which not only have positive social and practical significance for the protection of the ecological en-vironment of the area, but also have an important reference meaning for the promotion of “ecological funeral” or green funeral in China. Different ethnic groups and different areas have different forms of funeral customs, which have their own justifications. Therefore, the Fu-neral and Interment reform should adapt to local conditions, and take into the consideration the characteristics of the karst region in the case of Guizhou, and fully draw on the rational factors of ethnic burial. The present funeral and interment reform can take reference from the following three aspects from the ethnic burial culture of Guizhou:The first is to delimit some appropriate burial zones and maintain properly some burial customs which has ecological value. We advocate various forms of burial in these specific burial zones, for instances, tree burial of the Basha Miao in Con-gjiang country, deep burial of the Chang-clan Yao in Libo county, and sarcophagus tombs of Li-clan Waishu Miao in Qinglong County. These forms of burial with ecological protection value not only play an exemplary role for the ecological protection in ethnic regions, but also will help for the ethnic cultural inheritance. The second is to make full use of the natural characteristics of the karst area, and properly en-courage cave burial which does not take up the cul-tivated land. In this way, not only can the cave burial custom of the Yao in Libo and the Washu Miao in Pingba be kept, but also the cliff burial custom which does not take up the cultivated land could be encouraged among the residents in the karst region. This kind of cliff burial not only re-duces the waste of cultivated land, but also re-stricts the superstitious activities in the funeral. The karst area in Guizhou is very extensive, so it has a unique advantage in conducting cave burial. The funeral and interment reform can take the local conditions into consideration, and play up the ad-vantages of natural environment. Instead of empha-sizing cremation blindly, we should take the cave burial into practice. The third is to convert karst caves into ceme-tery for placing ashes so as to change the tradition-al way of building a cemetery on the hill for placing ashes in the cremation areas. In the karst area, if an area is delimited as a cremation zone, then the burial of body or burial of bone ash coffin should be prohibited. Generally, ashes should be deposi-ted in sepulchral chapels or buried in cemeteries. Although most cemeteries are built on barren hills or land, they still occupy land and waste land re-sources. The use of cement and stone materials creates white pollution. Meanwhile, the construc-tion of cemeteries destroys the mountain and causes soil erosion. Therefore, the cemetery is not the di-rection of the funeral and interment reform in the long run, and also does not meet the original inten-tion of the reform.