乌俄关于赫梅利尼茨基起义的历史书写评析

1648年，博格丹·赫梅利尼茨基发动了一场反抗波兰贵族的哥萨克农民起义，在第聂伯河两岸的乌克兰地区建立了哥萨克自治政权。这是乌克兰历史长河中的里程碑事件。19世纪下半叶至20世纪初，俄国历史学家从各自角度书写关于这场起义的不同记忆，体现了乌克兰民族独立意识与俄罗斯帝国思维的碰撞。20世纪50年代，苏联历史学家将赫梅利尼茨基起义表述为“1648—1654年乌克兰民族解放战争”。1991年以后，俄罗斯历史学家大体上延续了苏联时期的官方阐述，强调乌克兰人民选择一条与俄国合并的道路。乌克兰历史学家则在民族主义史学思想的指导下，赋予赫梅利尼茨基起义丰富的民族革命内涵。近年来，俄乌关系急剧恶化，“去俄罗斯化”成为乌克兰历史政策的核心思想。关于赫梅利尼茨基起义的书写不可避免地掺杂着国际政治因素，这从历史角度反映出当代乌克兰强烈的民族主义倾向及社会“脱俄入欧”的主流趋势。     

乌克兰经济基本情况

概况乌克兰共和国位于原苏联西南部。它的西北面和西面分别与波兰、捷克和斯洛伐克、匈牙利、罗马尼亚交界;东面和东北面与俄罗斯接壤;西南面与摩尔多瓦邻接;南面濒临黑海和亚速海。乌克兰的领土面积为60.37万平方公里,在原苏联15个加盟共和国中居第三位,仅次于俄罗斯和哈萨克斯坦。1989年乌克兰人口为5183.9万人,在原苏联各共和国中位居第二,仅次于俄罗斯。     

乌克兰文化交融中的语言问题及其影响

由于历史、地理等多种因素,在乌克兰境内形成了俄罗斯民族和乌克兰民族文化的交融现象,这种文化现象的直接体现是乌克兰语和俄语两种语言的共存。乌克兰独立以来的语言问题一直存在争议,政府制定了一系列语言政策,这些政策的实施给社会生活带来一些变化和影响。在当前乌克兰国内局势下,解决好语言问题,认同国内俄罗斯文化是其国家解决民族问题和国内危机的一个重要途径。     

阿布哈兹民族危机对高加索地区的影响

高加索地区位于欧亚大陆连接处,属于麦金德所称的欧亚大陆的心脏地带,地缘战略位置重要,早在两个多世纪前这里就是俄罗斯、土耳其和波斯三大帝国的必争之地。高加索地区以资源丰富著称,很早就是沙皇俄国和苏联重要的石油、天然气和粮食供应地,石油化工工业较发达,多条石油管道和天然气管道通往俄罗斯、乌克兰、黑海港口。20世纪后期,其东侧的里海又发现了数百亿吨的石油和数万亿立方米的天然气资源,被称为“当今世界最后一片尚未开发的油气丰富蕴藏地”。     

苏联东斯拉夫民族当代民族社会过程

苏联是一个民族众多、民族成分复杂的国家。有一百多个民族在这里生活和劳动,其中俄罗斯、乌克兰和白俄罗斯这三个东斯拉夫民族的人口在全国人口中占有相当大的比重。根据1979年的人口普查资料,这三个民族的人口占苏联人口的72％,即三分之二以上。1979年,俄罗斯人共有13,700万;乌克兰人有4,200万;白俄罗斯人有900万。俄罗斯人有82％居住在俄罗斯联邦,约10％居住在乌克兰共和国,约5％居住在哈萨克斯坦;乌克兰人有86.2％居住在乌克兰共和国,约10％居住在俄罗斯联邦,约3％居住在哈萨克斯坦;白俄罗斯人有80％居住在白俄罗斯共和国,有11.1％居住在俄罗斯联邦,约5％居住在乌克兰共和国。所以说,在这三个东斯拉夫民族之中,在苏联境内居住最密集的当推乌克兰人,密集程度最低     

20世纪末以来俄罗斯哥萨克复兴运动解析

哥萨克是俄罗斯一个典型的亚民族,在俄罗斯历史上曾起过举足轻重的作用。1919年"非哥萨克化"政策实施后,哥萨克作为一个独特的军事阶层被取消,失去其军事功能和社会地位。20世纪80年代,随着苏联国内政治环境的变化,哥萨克复兴运动在苏联境内外骤然兴起。时至今日,俄罗斯哥萨克的复兴运动经历了自发复兴阶段、社会地位确立阶段、注册和发展壮大阶段。俄罗斯政府针对哥萨克颁布相应的法规条文,确立哥萨克的社会地位和权利义务及其发展趋势。     

论俄罗斯边疆地区的俄罗斯族人口流失问题——以达吉斯坦共和国为例

自20世纪70年代始,苏联边疆地区的人口在民族构成上逐渐呈现出“本地化”趋势,即外来民族,主要是俄罗斯族人趋于减少,这在民族结构复杂、问题突出的北高加索地区表现得尤为突出。达吉斯坦共和国作为俄罗斯在北高加索地区面积最大、人口最多,民族成分最为多样化的主体,其境内俄罗斯族人口的变迁在一定程度上体现了俄罗斯边疆区,尤其是北高加索地区的人口民族结构变化。本文以达吉斯坦共和国境内俄罗斯族人口数量、比例变化为主要线索,全景式展现20世纪60年代以来,该地区俄罗斯族人口减少的整体趋势,剖析导致这一现象的主客观原因,阐释其影响,判断其未来走势,以期为多民族国家边疆治理和俄罗斯人口问题研究提供新的启发和思考。     

乌克兰语言政策探析

独立以后,乌克兰推行了"乌克兰化"的语言政策,通过一系列语言法令提高乌克兰语地位并扩大其使用范围,同时积极打压和排挤俄语。通过对教育、大众传媒、公文事物和日常生活领域语言状况的分析可以看出,乌克兰的语言政策与语言现实存在明显的不对称性。由于乌克兰语言现状具有相对稳定性特定,因此,制定兼顾双语现实的语言政策并不是没有可能,但由于其语言政策意识形态化、影响因素多的特点,这一构想的实现还需要一个漫长的过程。     

乌克兰《国家语言政策基本法》及实施意义

从2012年8月起,在乌克兰开始实施新的语言法《国家语言政策基本法》,在本法中正式确认了俄语等18种语言为乌克兰的"区域语言",此后这些区域语言在其分布区域内可以同国语乌克兰语一起平等地使用于诸多领域。本语言法的实施,不仅使乌克兰在国家语言政策领域有了统一的新的法律依据,而且将十分有助于乌克兰语言、文化多样性的保持及和谐民族关系的构建。     

乌克兰《国家语言政策基本法》及实施意义

从2012年8月起,在乌克兰开始实施新的语言法《国家语言政策基本法》,在本法中正式确认了俄语等18种语言为乌克兰的"区域语言",此后这些区域语言在其分布区域内可以同国语乌克兰语一起平等地使用于诸多领域。本语言法的实施,不仅使乌克兰在国家语言政策领域有了统一的新的法律依据,而且将十分有助于乌克兰语言、文化多样性的保持及和谐民族关系的构建。     

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.     

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.     

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。     

‘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.