伊斯兰复兴运动与菲律宾穆斯林分离运动

二战后兴起的菲律宾穆斯林分离运动与伊斯兰复兴运动下相关国家及组织的支持和干预密不可分。"9.11"事件后,随着恐怖主义在全世界的蔓延,菲律宾南部地区的穆斯林分离主义与恐怖主义合流,其已成为东南亚乃至世界恐怖组织网络中的重要组成部分。而菲律宾穆斯林分离运动与伊斯兰世界关系的发展,经历了从冷战时期的相对明晰向后冷战时期的混沌状态之转化。菲律宾南部已成为世界上民族、宗教矛盾和恐怖主义汇聚的热点地区之一。     

正确认识伊斯兰教复兴运动及对我国穆斯林民族的影响

本文通过研究伊斯兰大兴运动兴起的时代背景,分析其兴起的客观原因和伊斯兰复兴运动本身在教育穆斯林纯洁信仰、行善止恶、净化社会风气方面的积极作用。指出伊斯兰复兴运动与打着宗教旗号从事政治目的个人行为没有关系、和恐怖主义没有必然联系、极少数犯罪分子所从事的恐怖活动也是伊斯兰教所禁止和反对的,且与广大穆斯林群众无关。对人们认识伊斯兰复兴运动有一定帮助。     

二十世纪的民族主义与恐怖主义

民族主义是恐怖主义最持久的动因。20世纪,伴随着民族主义浪潮的兴起和发展,恐怖主义成为某些民族主义团体的武器。二战后,民族解放运动型恐怖主义因其崇高的政治目标而拥有强大的群众基础,发生在某些国家内的民族主义型恐怖主义因其反独裁、反对民族歧视的性质也得到世界舆论的同情。恐怖主义在迫使有关国家改变政策方面起到了一定的效果。冷战后,民族主义型恐怖主义具有分离性、宗教性和危害性极大等特点。目前恐怖主义手段所发挥的作用正在下降,恐怖主义受到国际社会的普遍谴责。民族主义型恐怖主义今后将呈现两种发展趋势其一是通过和谈,摈弃恐怖主义,实现民族和解;其二是此类型恐怖主义将在相当长的时期内继续存在和发展。     

20世纪阿拉伯学者对中国回族和伊斯兰教的认知

阿拉伯典籍对中国穆斯林的记载由来已久,20世纪以来阿拉伯国家报刊和著作中有关中国回族和伊斯兰教的记述与研究与日俱增。本文通过对阿拉伯文化中的中国文化印象、20世纪以来阿拉伯期刊典籍中对中国回族和伊斯兰教记载和论述的梳理与评述,概述了阿拉伯学界对中国回族与伊斯兰教的介绍、研究与认知的相关内容。     

当代伊斯兰中间主义思潮与中国伊斯兰教的和谐发展

伊斯兰中间主义是当代阿拉伯伊斯兰世界日益具有广泛影响的重要思潮,它秉承伊斯兰文明中正宽容的文化传统,致力于弘扬伊斯兰教的和平理念,反对各种极端主义和恐怖主义,强调尊重文化多样性,主张不同文明的对话,谋求人类社会的和合共生与世界的持久和平。中间主义的诸多主张与中国倡导的和谐社会、和谐世界理念并行不悖,其中正和平、宽容和谐的价值取向对中国穆斯林抵御和防范各种极端思想,秉承爱国爱教的优良传统,恪守和平中正之道,参与构建宗教和顺、民族团结的和谐社会具有重要借鉴价值。     

从民族分裂到全球“圣战”——“东伊运”恐怖组织意识形态演变分析

针对恐怖组织"东突厥斯坦伊斯兰运动"的研究,除了其组织活动、形成的危害以外,针对其意识形态演变的分析将有助于深入和全面地掌握其动态,以服务于反恐和"去极端化"工作。对"东伊运"意识形态的变迁的分析需要置于历史、现实和地缘政治的大背景中,聚焦于"东伊运"意识形态的泛突厥主义、泛伊斯兰主义理论基础及其在全球范围内的"圣战"活动。当前,"东伊运"受到"基地"组织的深刻影响,已经从一个民族分裂组织转变为一个民族分裂和全球"圣战"兼具的跨国恐怖组织。但是,对于民族分裂和全球"圣战"的双重追求也制造了该组织意识形态的内在矛盾。综合来看,反恐怖主义工作必须消除恐怖主义的意识形态根源,才能从根本上铲除"极端化"的土壤。     

南京伊斯兰教研究

本文叙述了南京伊斯兰教的地位,介绍了伊斯兰教元之前传入南京的一些可能,罗列了明前期南京穆斯林频繁迁移的种种情形,研究了明伊斯兰教政策首先在南京实施以及这种实施对南京伊斯兰教的影响,对南京的清真寺及有关场所作了分类,对净觉寺幸存文物作了列举。并着重从伊斯兰教在中国全面中国化的角度,研究了郑和下西洋与南京伊斯兰教、经堂教育、汉文译著活动的关系,使研究更具历史感。最后简单论述了南京伊斯兰教的近代转型。     

抗日战争时期回族留学生的爱国外交活动及影响

抗日战争时期,回族留学生积极地担负起国民外交的责任,进行了"埃及宣传抗日爱国活动""中国回教近东访问团""中华民国回教访问团""中国回教南洋访问团""沙国珍缅甸访问行动"等多次爱国外交活动。这些爱国外交活动挫败了日本帝国主义把中国与中东、南亚和东南亚地区伊斯兰国家之间进行外交孤立的图谋,赢得了伊斯兰国家对中国抗日战争的舆论支持和物质援助,促进了中国和伊斯兰国家的文化交流,加强了伊斯兰国家华侨和祖国的联系。     

北京伊斯兰教研究

本文探讨了北京伊斯兰教的地位,对伊斯兰教传入北京的时间提出了自己的看法,从6个方面概括了北京的清真寺在哪些方面为全国清真寺之冠,指出筛海传说与筛海坟是贯穿北京伊斯兰教从始至今的一项内容,对与北京伊斯兰教有关的人物进行了较细的分类,较详地罗列了北京伊斯兰教的大事,对北京现存的碑文进行了分类,并第一次以北京为例探讨了对今天仍有一定借鉴意义的中国伊斯兰教主要在民国年间进行的近代转型。     

论古代国家恐怖主义的缘起与嬗变——基于亚述、商王朝及阿兹特克的对比分析

文章通过对国家恐怖主义策略于亚述、商王朝及阿兹特克三个奴隶制政权中的不同运用特点进行对比分析,结合三者建立初期的相关历史背景,力图对古代国家恐怖主义的缘起及嬗变规律进行探析。当原本处于劣势的弱小文明突然间拥有广阔疆域并控制众多民族时,国家恐怖主义策略是常被采用的统治方法之一。     

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.