略论民族文献信息资源的开发利用

略论民族文献信息资源的开发利用陈秀英少数民族文献是中华民族丰富的知识资源的重要组成部分。开发利用民族文献，不仅对繁荣文化事业和建设社会主义精神文明有积极作用，而且对增进各民族的团结，体现各民族的平等，也具有重大的现实意义。一、民族文献信息资源的特点１...     

馆藏民族文献资源的建设与开发利用

少数民族文献是中华民族文化资源的重要组成部分。加强民族文献资源的建设与开发利用，对于民族地区经济文化事业的发展意义重大。该文对青海民院图书馆馆藏文献的民族特色以及如何发挥馆藏优势，提高民族文献利用率等方面作了一些讨论。     

论地域民族文化的保护与开发

将商业价值放在首位而开发利用地域民族文化,往往对地域民族文化起到破坏作用。只有在保护下的开发利用,才能使地域民族文化得以长久保存并发挥出它的经济文化价值。保护地域民族文化的最高目的,不仅仅是为了取得经济效益,更重要的是在保存民族文化之根的同时,继承发扬优秀的民族传统。     

论云南少数民族文字古籍的开发利用

云南有２５个少数民族，许多少数民族在其历史发展过程中创造了光辉灿烂的民族文化，留下了卷帙浩繁的民族文字古籍。本文以彝文、东巴文、傣文文献为重点，全面论述云南少数民族文字古籍的产生、构成以及在政治、经济、历史、科技、哲学、文艺和伦理等方面的珍贵研究价值，并对云南少数民族文字古籍的分布、管理状况及其存在的问题，提出了科学管理、译注出版和建立信息交流中心等可行性开发利用措施。     

青藏铁路周边少数民族文化遗产保护与旅游发展对策研究

青藏铁路不仅是一务政治线、经济线,更是一条文化线,一条朝圣旅游遗产线.本文在文献研究和实地调研的基础上,从旅游学、文化学、人类学的角度出发,主要以青藏线西宁至格尔木段为例,对青藏铁路周边多民族文化遗产的类型、生存现状、价值、旅游开发利用程度等进行了描述及分析,在此基础上提出了对多民族文化遗产如何进行有效保护,如何利用多民族文化遗产这一特有资源打造青藏铁路世界级旅游黄金带的对策与思路.     

《中国蒙古文古籍总目》的出版与蒙古文古籍文献的开发利用

蒙古民族具有千年的文字史 ,遗留下来了极其丰富的古籍文献 ,怎样开发利用这些宝贵的财富是摆在我们面前的一个重要任务。本文从简要介绍《中国蒙古文古籍总目》(简称《总目》)的编撰历程入手重点论述了《总目》的出版对开发利用蒙古文古籍的重要意义     

试论和谐社会语境下的民族文献工作

民族文献是各民族文明与历史的记录,是中华文明的瑰宝,加强对各民族文献的研究与利用有利于民族间的相互认同与理解,有利于民族地区的经济与文化发展,有利于我国民族政策的实施,有利于社会主义和谐社会的构建。     

青海民族院校图书馆要突出民族特色

民族院校图书馆具有丰富的民族文献资源。加强馆藏的民族特色是教学和科研的需要 ,也是民族地区经济文化事业发展的需要。本文结合我院馆藏文献的民族特色阐述了充分发掘民族文献资源 ,使其更好地为我院的教学与科研服务的重要性。     

撒拉族传统体育的内容、渊源及特点

民族传统体育文化在进行全民健身、提升地区文化品味、发展旅游业、促进地方经济等都有着极为重要的意义.本文根据文献阅读及田野调查,对撒拉族传统体育文化的内容、渊源及特点做了一番简要论述.     

民族宫图书馆与藏学研究

中国是世界上的多民族大国,拥有丰富的民族文献资源.相当多的文献保存在北京民族文化宫图书馆.馆内藏有24种民族文字的图书50万册及部分外文图书,可以供民族学、民族史、民族语言、民族经济和宗教学等多学科的研究.其中藏学文献资源尤其丰富. 1988年春,我们对馆内藏学文献资源作了专门调查.藏文     

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.