春天的雨水

能解渴的,是珠宝石样的橄揽;能养身子的,是香喷喷的米饭;能渭透坡地的,是春天的雨水;最能吹心的,是共产党毛主席的政策。绽得细密的,是用来装谷子的麻袋;管理得认真的,是珠菌菌的秧田;藏得最好的,是金子般的谷种;纪得最牢的,是毛主席的活。喝着香的,算新酿的米酒了;穿着叹的,其青青的夭布衣裳了;住着抒服的,算明充亮的瓦房了;走着最宽的,算是合作化的火路了。春天的雨水@郭纯礼~~     

罗尔斯社会正义理论对康德主义契约论的超越与重建

罗尔斯的"新契约论"的精神实质是康德主义的义务论,为了克服康德学说的抽象性,罗尔斯系统地发展了关于"合理的"和"理性的"相区分的思想.罗尔斯在康德的义务论的基础上实现的四个新的超越--对康德式的"人"的概念的消解、放弃了他曾经尝试的为其正义理论提供一种康德式的哲学基础的努力、直言不讳的承认他致力于发现的并不是普遍的正义原则、以开放形式解决现实问题的方式.     

时间的姿态

朝夕岁月,弹指经年。恍然回首,走过的年年岁岁中,时间其实都是以千姿百态一路跟随的。对一个人而言,正常休息时,它是七彩梦舞的姿态;恬然安睡时,它是慵懒的姿态;轻视生命时,它是一片飘浮的云;珍惜生命时,它是明媚的春光;兢兢业业工作时,它是奋发向上的姿态;孜孜不倦学习时,它是宁静平和的姿态;爱着的时候,它是幸福的姿态;恨着的时候,它是险恶的姿态;歌唱的时候,它是欢乐的姿态;堕落的时候,它是痛苦的姿态;收获的时候,它是花开的姿态;失去的时候,它是花谢的姿态、流星的姿态。孩子的时间是风筝起舞的姿态,少年的时间是追求梦想的姿态,青年的…     

纳西古乐:和平与大同的遗响

一次偶然的机遇,我来到了玉龙雪山下的丽江古城。这里是深藏于滇西北高原山水之间的一片神奇、美丽而又宁静的土地。葱翠的山林与险峻的峡谷阻隔了尘世的喧嚣,清澈的潭水与圣洁的雪山渲染了绝俗的纯真。纳西族的先民就这样依山傍水,筑起了一座没有城墙的古城,用自然的美景,精妙的建筑,深厚的文化与淳朴的民风构建了一座溢满了温馨与和平的心灵归依之所。沉溺在都市喧嚣中的我们,永远也无法想象丽江那静谧安然的美丽——天边的云朵纠结着远处的青峰,沁凉的薄雾从深绿的潭水中缓缓蒸腾,雪山的色晕将阳光幻化成七彩的云带,纯洁的清泉在石麓间缓…     

邦都族的收养惯例和传统的亲族制度

根据马德克的所谓“小家庭的普遍性”的理论,菲律宾诸族的家族、亲族制度不用说不存在单系的传续集团,就是非单系的传续集团也不存在。由夫妇和子女组成的小家庭完成了重要的社会的、经济的、法的职能。因此,可以归类为纯粹的双系,即爱斯基摩型社会。与此相对,从生成中心世系或一系系谱的动态论的观点来规定基于双性血缘的世系集团的立场,或者主张存在着把全系传续作为传续构成的非限定的传续集团的观点,主要都是以居住在北吕宋山地的邦都族的事例为线索来进行分析的。作者在1978年一文中,曾指出邦都族以祖先为中心的亲族范畴的用语。其用语所指的集团担负着山林的共有单位的职能,梯田     

浅谈基层气象台站人才观

气象信息的来源就是在最基本的基层台站所采集的数据中综述得到的,基层气象台站的优劣直接决定我国气象事业的发展,而决定基层台站发展的就是我们这些基层台站的工作人员,这些工作人员的工作热情和态度取决于自己的工作观念。他们对于我国气象事业的进步,有着举足轻重的作用。随着我国气象现代化进程的加快,只有建立合理的人才观,不断加强基层台站的人才建设,使之拥有一流的人才,一流的技术,中国气象的现代化建设才能处于领先水平,才能满足我国社会发展和经济建设的需求。     

社会主义和谐社会与人的全面发展

人的全面发展是马克思主义关于未来社会发展的理想目标.而从党的十六大提出的社会主义和谐社会的内容来看,社会主义和谐社会即人的全面发展的社会,人的全面发展是其本质和重要目标.本文从人的发展与社会发展的关系来阐述和谐社会与人的全面发展的辩证关系,提出了构建和谐社会促进人的全面发展的现实必要条件.     

社会主义是各民族共同发展的唯一道路——庆祝伟大的十月社会主义革命四十周年

一今年的十一月七日,是十月社会主义革命胜利的四十周年.我国各族人民热烈地庆祝这个标志着人类历史根本转变的最伟大的日子.四十年前的今天,俄国的无产阶级在以列宁为首的共产党的领导下,推翻了地主资本家的统治,建立了无产阶级的政权,宣告了人对人的剥削制度的结束,以及由剥削制度所产生的一切社会压迫和民族压迫的结束.十月革命的胜利及苏联社会主义社会的建成,直接鼓舞了各资本主义国家内的工人阶级的革命斗志,     

陈云独具特色的发展观

陈云的发展观是独具特色的,科学的。陈云发展观具有发展的方向性、发展的人本性、发展的协调性、发展的可持续性、发展的唯实性等五大鲜明的特征。     

《蒙地色彩》 关乎自然 关乎牧人的生活与心灵

巴义尔几十年的摄影创作体现了他对生活深沉的热爱和深厚的功力。他摄影的主题最主要的是蒙古草原的风土人情,他集中地反映了在这广阔的土地上生息的人们所展现出的宽广的社会生活、民族性格和丰富多彩的生活形态。他的作品的突出部分,体现了     

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.