寻找心灵的家园──读白玛娜珍小说《拉萨红尘》偶感

白玛娜珍,藏族,生于拉萨一个知识分子家庭。父亲曾任新华社西藏分社副社长。母亲为西藏第一代藏语播音员,藏汉文翻译,并从事藏文文学创作。白玛娜珍曾就读于解放军艺术学院、中国新闻学院。曾从事舞蹈、记者、广播电视栏目编导、主持等职业。现在西藏作家协会工作。著有诗集《在心灵的天际》、散文集《生命的颜色》、长篇小说《拉萨红尘》。     

从情感角度浅析唐传奇中的女性形象——以《莺莺传》《李娃传》和《聂隐娘》为例

以女性人物为主题的唐传奇中,爱情总是占有一席之地.通过对于爱情的描述,使女性形象塑造变得更为鲜明.贵妇、大家闺秀、侠女等不同身份的女性都在爱情中获得了成长,克服了封建礼教,最终实现对爱情的领悟.本文选取了《莺莺传》《李娃传》和《聂隐娘》三部作品为例分析唐传奇中的女性形象.     

声乐作品《庐虹高原》的演唱诠释

《庐虹高原》是贵州省毕节市威宁县板底流传的彝族民间歌曲,是彝族著名歌手李永才根据他的家乡板底的出嫁歌旋律改编曲,由邵智贤配伴奏.《庐虹高原》以彝族民歌的优美旋律抒发了彝族人民赞美家乡以及感谢中国共产党和毛主席的情怀,这首歌曲的艺术价值非常高,在当地广为流传.本文以声乐作品《庐虹高原》为研究对象,从《庐虹高原》的文化背景...     

《红楼梦》作品中的女性意识分析

《红楼梦》在我国世界文学史上具有不可替代的地位.从人物描写来看,这部小说其实就是以女性为中心且为女性树碑立传的小说.在这部作品中,作者塑造了非常多较为生动、鲜明而又多样的女性形象.通过作品,可看出作者对女性的尊重、关爱、同情,同时也包含了对女性的赞赏.毫不夸张地说,《红楼梦》就是一部描写女性的赞歌,但也是一首悲歌.以守望者的角度来看待女性,更能够清晰了解女性当时的社会地位.这部作品的产生对后世影响非常深远.     

从《阿金》看鲁迅对现代性的反思

《阿金》是收录于鲁迅《且介亭杂文》中的一篇杂文，文中呈现的女性阿金“摇动了”鲁迅“三十年来的信念和主张”。这个穿行于上海巷弄中的女仆是一位都市漫游者与后现代女性。她的闲逛与涣散式的张望展现出身为漫游者对于现代性的反抗态度；从后现代女性主义的角度进行解读，阿金能够以女性具体的生活方式反对惩戒凝视，拆解性别形象构建的表演性实质。对于以现代启蒙话语为基点展开对现代性的反思的鲁迅而言，阿金无疑是超越其反思现代性思想内容的存在，鲁迅对阿金的复杂感受体现了鲁迅反思现代性的限度所在，对于当下从现代化大都市文化和后现代主义视阈反思现代性也有着启发性意义。     

电视剧《梦华录》中的女性记忆与想象

电视剧《梦华录》改编自关汉卿元杂剧《赵盼儿风月救风尘》，收获高收视率的同时也引发了人们的热议。《梦华录》呈现了女性相互欣赏、互帮互助的媒介形象，展现了女性的生存困境，注入了女性主义思想，从而引起女性的独特共鸣。文章从《梦华录》中的人物形象塑造着手，分析女性主义视角下电视剧中的女性记忆与想象，探讨电视剧中精神内核层面的女性意识。     

敦煌藏文写卷P.T.972文本考释及内容对勘

敦煌藏文写卷P.T.972号最早由噶尔梅·桑木丹所关注,成为论证吐蕃时期“■”是一个普遍的宗教信仰的论据。之后,石泰安、沙木等学者对此文本的性质,以及其中出现的“外道苯”(■)所指提出疑问,石泰安更是将其定性为译自汉文的疑伪经。但以上学者均未关注P.T.972号写卷的传世本《圣树木经》。在总结前人研究的基础上,梳理历史上藏族学者对《圣树木经》疑伪问题的讨论,并将其与敦煌藏文P.T.972和P.T.950号写卷进行对勘,可知P.T.972应是译自汉文的疑伪经,其中“■”应是汉文语境中“邪师”或“占卜师”的对译,而不是当时与佛教对立的外道苯,不能用其论证吐蕃时期“■”是独立于佛教之外普遍存在的宗教信仰。这也是《圣树木经》未收入《甘珠尔》任一版本,而编入《陀罗尼经集》的原因所在。对勘发现,从敦煌本到陀本中的《圣树木经》,文本发生了变化,后期增补了部分内容,这种不稳定性也是其作为伪经的特征之一。     

《圣经》与西方文学——从《圣经》视野解读西方文学研究之一

《圣经》与西方文学存在着根深蒂固的关系,但由于意识形态和文化心理的种种原因,我国在从《圣经》视野解读西方文学方面仍是一个薄弱环节.忽略《圣经》视野,致使在西方文学理解上出现了诸多误读.从《圣经》视野解读西方文学可从《圣经》知识、《圣经》象征、《圣经》观念三方面着手.     

《新结婚时代》中女性地位比较研究

由于女性群体所处的阶层不同,从同一个历史阶段来看,会有各种不同地位的女性群体,而电视剧《新结婚时代》就是当代社会的一个缩影。本文从电视剧《新结婚时代》中四位身处不同社会地位的女性及其所拥有的社会网络中,对目前中国的女性地位进行比较研究,力图为女性寻找到自身发展和地位提高的途径。     

解析《欲望号街车》中布兰奇的毁灭与自我救赎

《欲望号街车》是美国剧作家田纳西·威廉斯的代表作之一,讲述了南方贵族女性布兰奇的伦理悲剧.文章从伦理两难的形成、伦理禁忌的打破以及伦理混乱到伦理秩序的回归剖析了女主人公进行伦理选择时内心的冲突与矛盾、欲望的纠结与挣扎、伦理的焦虑与恐慌等,探究救赎与重生的"未果"及其"癫狂",探寻该剧的伦理悲剧性,还原田纳西·威廉斯的人性伦理关怀,揭示该剧的伦理道德启示和文学教诲功能.     

Exile,gender and identity: the short stories of Afghanistani author Maryam Mahboob

The last two decades of the twentieth century witnessed the largest migration of the Afghanistani population in modern history. More than six million people migrated to neighbouring countries, and to North America, Europe and Australia. Among them were almost all of Afghanistan's female authors; some eventually returned, but others chose to remain in diaspora. Some stopped writing, while others have continued. Maryam Mahboob was the first Afghanistani female author to leave Afghanistan (in 1981). Her major works since then have dealt chiefly with the issues of women living in ‘Outlandia’. Having been treated as second-class citizens in Afghanistan, how do Afghanistani migrant women perceive their social status in a new environment? How has migration affected the lives of Afghanistani women of different generations? Have they assimilated with the new culture and adopted new identities, or have they retained their cultural identities and stayed in closed communities? How do these women perceive their ‘new home’ vis-à-vis the ‘old home-land’. What does it mean to be a female author from a Third World Islamic society living and writing in the First World? Why does Mahboob still write overwhelmingly about themes from her place of origin and in her native language, after so much time abroad?     

白马藏族的白马老爷信仰及其地域文化认同功能探析

作为白马藏族共同信奉的白马老爷神祇,其原生形态为有形的山,此生形态为部族英雄。实际上,这两种形态均为神话学上的想象,这种想象实际上是基于生存的关照。如果说神山是白马先民对人与自然关系的现实主义思考,那么部族英雄则是白马先民对政治拉锯战的生存状态的考虑。在村落语境中民众基于物质或精神的诉求进而对白马老爷进行了多重形式的文化展演(祭祀),其不仅满足了民众的现实性需求,也形成了以白马老爷神祗为中心的跨地域信仰圈,与此同时也建构了白马人的族群边界和社会记忆。     

Immigration Through Marriage: A Case Study of Bangladeshis in Toronto

People living in developing countries want to migrate to developed countries because of increasing economic disparities. They are attracted to migrate because of material affluence, economic prosperity and political stability of the developed world. Canadian immigration laws restrict immigration for people of different social classes in developing countries like Bangladesh and, therefore, it becomes attractive for both Bangladeshi men and women to migrate to Canada through marriage. How restrictive is the Canadian immigration policy in limiting international migration? How does individuals’ immigration or citizenship status in Canada transform them into desirable brides or grooms? What are the expectations of immigrant brides and grooms? How is marriage used as a strategy to immigrate to Canada? I focus on Bangladeshi immigration to Canada and argue that both Bangladeshi men and women are interested to migrate to Canada through marriage due to restrictive Canadian immigration policies.     

少数民族女大学生体育课教学探讨

少数民族女大学生在身体结构、生理机能和心理素质等方面与普通女大学生存在着较明显的差别 ,形成了自身独有的特点。如何从她们的特点出发 ,上好体育课 ,是提高民族院校体育教学质量的关键。     

川甘交界地带白马藏族与藏、羌民族服饰比较研究

川甘交界地带的主要民族白马藏族与羌族、藏族等民族长期毗邻而居,在文化方面相互习染。作为民族文化主要组成部分的白马藏族服饰,既有体现独特民族个性的一些文化符号的传承,同时又不乏临近民族服饰文化之间的相互影响与融合。对白马藏族服饰与藏、羌民族服饰进行比较研究,有助于我们更为准确地认识白马藏族服饰的基本特征与文化内涵,并由此深入了解白马藏族的民族历史文化。     

Reflections on liberalism,policulturalism, and ID-ology: citizenship and difference in South Africa

How do nation-states in the twenty-first century, nation-states increasingly forced to come to terms with the ethnic heterogeneity of their citizens, deal with the problem of cultural difference? How, in particular, does the Constitution of post-apartheid South Africa — widely believed to be the most enlightened in the contemporary world, the most tolerant of diversity — strike a balance between the ‘One Law’ of ‘The Nation’ and the plurality of customary beliefs sustained, as a matter of right, by the various peoples who make up this postcolony? What happens, in the course of everyday existence, when Constitution and Custom appear to contradict one another — and to do so in such a manner as to raise questions of basic human rights, of freedom of belief, even of life-and-death? These questions are addressed in the paper through a critical, broadly situated analysis of the confrontation between the Constitution of South Africa and the Kingdom of Custom that continues to prevail in one of its provinces, the North West. By exploring a complicated case that drew the State, via its Human Rights Commission, into open conflict with a Tswana chiefdom — a case about death rituals argued, before a high court judge, in the lexicon of modern jurisprudence — it shows how a ‘living constitution’, tolerant of everyday ambiguity, is being forged in the space of strategic engagement opened up by the alternative languages and cultures of legality that exist in this ‘policultural’ postcolony. And in others like it.     

Multilingualism and identity: articulating ‘African-ness’ in an American high school

This paper draws on qualitative research that examines the language practices and learning experiences of ten adolescent multilingual immigrant and refugee English Learners (ELs) from the Democratic Republic of the Congo (DRC). Specific questions addressed include: How do these students capitalize on home languages as they engage in linguistic practices in English? How do these students take up their identities within the context of a US high school? The project emphasizes a shift away from learning discrete language skills in one language toward a focus on supporting complex language and content learning fluidly across languages and content areas in ways that affirm students’ identities and new learning. Implications for theory and practice will be discussed.     

White Australian identities and Indigenous land rights

Land has been central to debates about the relationship between Indigenous (First Nations) and non-Indigenous Australian identities since colonial violence founded the nation. How do white Australians understand Indigenous land rights? This paper draws on an empirical ethnographic study with rural people who self-identify as ‘white Australian’ to analyze the key discourses of land, identity and nation and the complexities of how whiteness and race is socially produced and lived in rural Australia. The study found that white Australian discourses of nation and identity limit most of the respondents' ability to construct their identity in relation to Indigenous sovereignty.     

从东方到西方——一个布里亚特藏医世家的医学传播史

藏医学作为一重要的欧亚传统医学体系,其传统的传播区域不仅包括青藏高原和邻近的喜玛拉雅山地区,随着藏传佛教的传播,到18世纪时在蒙古文化所影响地域藏医学也已经成为主流医学。19世纪50年代,一个偶然的机会,贝加尔湖地区的一位布里亚特藏医白玛次成首次将藏医学带到了沙皇俄国首都圣彼得堡,并在上至沙皇宫廷,下至普通俄罗斯民众中产生了很大的影响。其家族成员后来又将藏医逐渐西向传播到波兰、瑞士等欧洲其它地区,甚至远及北美,演绎出一段鲜为人知的医学传播史。本文通过对白玛家族百年藏医传播史的回顾,重现藏医学在近代如何传播到欧洲,并在新的土地上开花结果的过程。     

Migration,masculinity, and family

Previous studies of migration, family, and gender have shown that migration is not only an event that changes family life, the change itself is a gendered process. How migrant women develop strategies to cope with challenges posed by either their own migration or their husbands’ migration has been widely studied. However, how migrant men adjust and change their care practices and domestic roles to accommodate challenges brought about by migration to their family lives has not been as extensively explored. Using interview data gathered from male rural-to-urban migrant workers in South China, this paper fills this gap by studying male migrants’ agency and masculinity through the concept of masculine compromise. Masculine compromise delineates how migrant men strive to respond to changing family circumstances triggered by migration while maintaining the gender boundaries that underpin their dominance within the family. As a concept, masculine compromise underscores the material impact of migration on gender practices and family life; and the limited effect it has on gender attitudes and identity. Masculine compromise provides a feminist lens to analyse the complex effect of migration on changing masculinity and gender relationships within the family.