拉萨市尼泊尔商人历史调查

在西藏建成社会主义市场经济,是西藏经济发展的必由之路。西藏的市场经济必须具有自己的特殊性,才具有生命力。为此,研究在拉萨市场中占一定地位的尼泊尔商人的历史状况就显得颇具现实意义了。本调查报告从拉萨市尼泊尔商人的历史概况,尼商贸易的历史沿革,尼泊尔商人与西藏地方政府的关系及其社会地位等方面提供资料和数据,以期对西藏的改革开放有所帮助。     

清代西藏与尼泊尔的贸易概述

尼泊尔是中国西藏南缘的一个小国，因与中国西藏接壤，同处喜马拉雅山地区，地域的相近性使其具有了文化上的共性。因此，自古两地便有了频繁的来往。自7世纪时，松赞干布迎娶尼泊尔的赤尊公主为妃，并为其随行带人的释迦牟尼像在拉萨修建了大昭寺始，由于共同的信仰使尼泊尔与西藏在宗教方面的往来不断。     

中国西藏文化·加德满都论坛综述

<正>2017年6月6日—7日,由中国藏学研究中心(以下简称藏研中心)、中国驻尼泊尔大使馆、中国西藏文化保护与发展协会、尼泊尔阿尼哥协会联合举办的"中国西藏文化·加德满都论坛"在尼泊尔首都加德满都召开。中国驻尼泊尔大使于红、藏研中心副总干事安七一、尼泊尔副总理兼财政部长马哈拉、尼泊尔前总理尼帕尔、尼泊尔阿尼哥协会主席塔姆、中国藏学家代表团、尼泊尔各界人士以及旅尼友好藏胞等共100余人参加了此次论坛。     

尼泊尔同西藏的贸易现状及前景

自古以来，尼泊尔同西藏就有了贸易往来，尼泊尔向西藏出口木材、药材、酥油、大米等，西藏向尼泊尔出口绵羊、牦牛、麝香、金、银等，边境贵易十分活跃。近年来，特别是1991年底，尼中边境口岸全面开放后，两国贸易呈现了新的景象。目前，尼中边境贸易主要有三种形式：1．尼泊尔同西藏之间，在30公里长的边民集中地带和17个通商口岸进行无许可证的传统贸易；2．1991年9月，两国签署贸易协定后，双边贸易70％通过物资，30％通过外汇交易；3．尼泊尔同第三国之间的交易。1986──1987财政年度，尼泊尔同西藏之间的贸易总额为3．022亿卢比；19…     

蕃尼古道及其历史作用

蕃尼古道是从我国西藏拉萨通往尼泊尔、印度和中亚的重要干线之一,也是丝绸之路的重要组成部分之一。该道自开通以来,一直是我国西藏和内地通往尼泊尔的干道,至清代形成了一张线路清晰、站点密布、主辅路交错的复杂路网。它不仅对西藏的政治、经济、社会和文化产生了重要的影响,而且也对元以来历代中央政府对西藏的治理、国家的统一和汉藏文化交流等方面都发挥了重要的作用,同时对中国与尼泊尔、印度和南亚诸国的交流也发挥了积极的作用。在新时期国家"一带一路"倡议下,这条古道的进一步开发和建设,对于西藏经济的腾飞和社会的稳定,以及中国与南亚诸国的合作,必将产生积极而又重要的作用。     

尼泊尔民族宗教问题对西藏南亚大通道建设的影响

西藏南亚大通道建设的提出,是西藏融入"一带一路"建设的重要表现,为中国与南亚相关国家的合作带来了新的机遇,具有重要的现实意义。但是西藏南亚大通道建设沿线国家和地区民族复杂、宗教多元,也面临着诸多民族宗教领域问题的挑战。尼泊尔在西藏南亚大通道建设中的地位特殊,民族宗教因素影响的重要性不容忽视。一方面,要充分发挥尼泊尔国内民族宗教因素的积极作用,助力西藏南亚大通道建设;另一方面,要有效应对和防范尼泊尔民族宗教问题给西藏南亚大通道建设在政治、经济和安全等领域带来的风险。     

国民政府化解尼藏战争危机的历史意义

近代史上,英国侵略我国西藏的图谋层出不穷,手段不断变换,1929年底和1930年初,尼泊尔与西藏因为某些细小事物发生纠纷,英国见有机可乘,暗中唆使尼泊尔入侵西藏,战争一触即发。国民中央政府识破了英国的图谋,派员入藏和遣使尼泊尔进行劝慰和调解,促成双方弭兵和解。通过此事,国民中央政府加强了与西藏地方关系,在无形之中,使英国侵略西藏的图谋,又一次破产,保护了西藏的安全,进一步密切了西藏地方与国民政府的关系。     

西藏与尼泊尔的早期关系(七——八世纪)

尼泊尔王国位于西藏的西南。在古代,西藏人称其为拍隅或洛拍.敦煌文献吐蕃史料记载:“猴年,赞普(吐蕃国王)夏季居住在拍波(尼泊尔)。”在洛钦·汤拉的记载中:“我们在洛拍(南部尼泊尔)是胜利者”。尼泊尔称西藏为蕃。在公元695年尼泊尔所颁布的古代历史文件中,称西藏为蕃、卫斯提。当时这一文件明白无误地宣称,吐蕃占领着波和达这两个地方。     

西藏地方与尼泊尔贸易试述

本文通过回顾西藏地区自吐蕃时期以来与尼泊尔的交往,侧重分析了两者在清朝及至当代的经济贸易。指出尼泊尔在穿越喜马拉雅的垄断地位一直保持到19世纪80年代。其后直至近代,尼泊尔作为西藏地方与印度等国贸易的中介地位日渐衰落。西藏和平解放后,尤其是1956年《中尼协定》签订后,西藏地方与尼泊尔的贸易有序恢复并日益发展。     

西藏西部佛教石窟中的曼荼罗与东方曼荼罗世界

近年来,我国考古工作者在西藏西部的东嘎、皮央等地调查发现了一批佛教石窟,这一发现不仅极大地丰富了西藏高原佛教艺术的宝库,也填补了我国石窟寺艺术在空间分布上的空白,引起国内外学术界极大的重视与关注。 西藏西部石窟壁画中有大量的密教美术题材,其中尤其是以东嘎洞窟所绘的大幅密宗曼荼罗图最为精美、最为丰富多彩。作为一种特殊的密教图案,曼荼罗在东方佛教美术世界中占有十分重要的位置,在南亚印度、尼泊尔等国以及东亚的中国、日本等国历史上都曾经一度甚为流行。但现存于世的曼荼罗图案,却仅在藏密系统的中国西藏、尼泊尔、拉达克,以及称之为“东密”的日本密教中得以保存流传至今。本文拟通过对于西藏西部石窟壁画中的曼荼罗遗存与这些地区密教曼荼罗图像的比较研究,揭示东方曼荼罗世界在表现形式与精神象征等方面的异同,进而探讨其文化上的相互关系。     

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.     

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.     

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.