帕里奇迹颂

‘‘厂.乍告口令‘、呀谧丫布r‘嗯了‘矛飞今‘、f砚今‘、声.略‘、矛‘心护‘‘r‘气(﹄考‘‘生f‘‘,.、口‘人‘喜.得拉雅雪岭上,离天不及三尺三,其阁居民几百户,粒米彩麦邻境运,井涤居民欠勤恳,草原不准拭稼墙,僧侣喃喃来靓教,帮腔更有洋编客,禁令貌教扮扮下,旭日东升雪山溶,千年枷旗齐粉碎,帕里人民庆解放,陈规旧章尽打破,族树开花古称奇,翻身人耕翻身田,龙肥;曹水勤坦营,普界最高帕里城。扳海四千五百冬。帮工小版聊谋生。此地食古不业农。镇主苛某如虎猛:甘冒不建定严惩。种了压稼灾难兴。高原种地似画讲。遂使百姓常靓镬。党全人…     

新宪法颂

丫。,。.吞盆二豆。‘6.。.。‘。.。‘。.。石‘。名‘。名蕊。‘‘。‘。.。孟‘介又r乡春.仑拿沙,协杏‘已.吞全犷奋先‘全养.吞‘。.吞苏.。盆吞即朽万六‘亦‘。.六丈丢夕入‘月我怎能不放声纵情歌唱?今天诞生了一部如此伟大的宪章!未来的宝库增添了一颗夺目的明珠,这明珠未自人类智慧的浩瀚海洋。神圣的宪法它一度遭受过厄运,曾被“四人帮”糟践得不值一文。残酷的暴徒无法无天,肆意横行,善良的人们受尽凌辱,呼号呻吟。宪法中那黄金铸就的条文,闪烁着皇冠上珍宝珠玩的光芒。我心中腾起无比欢欣的巨浪,激动的情怀竟使我热泪盈眶。那年…     

民族大花园

............‘...了乙.....胜..‘,‘气..,J.,.口1.‘‘..2、生j..J飞,.IJ...,.万几‘,卫语,.仆;;飞飞J‘‘浅!!J砚..“性....区.‘.1...落..‘l月、..己月l.l........J...lu.,.,....己....务们招扭田遴必遥丫巾匆东人乳角有考替‘泛都资伍秘。‘。盛多面杖。一魔^撼甩·,扁扭、‘旬辞吞喝辛事邻角二砚二奋绮钾扬价姐廷‘切感翻、‘墓攀多坳。侧”应玄如毛多:减辱省孙伦伽乎姗于畸哥幻幻俄辣平一‘产衣,扼滋地燕列们,硅羲幻凡梅。占是名龙徐元寿石文与欲·不示喊,酥场,瘫要韶备狱城J玄旧白浪业扛‘声伦,和李砍。,舅齐。有碳也老才石龙…     

月

叨叨叻心︾喇娜砂峪明心协协叨心仙叻叨叨冲如栩仙仙协初幼仙叻叨叻叻呻够仙够灿仙咏、“,‘灿灿‘够够叼咐、曰、、‘叼魁叼侧叼叼‘、叼叫.、叫,‘门钊引、钊、‘叼、‘叫钊曾用呀爵乡带一夹子弹,记下难忘的年头;在那时候我对月亮有过裁恳的祈求。一求我的思想,象她一样透视四方;再求我的家乡,象她一样光浑明亮。可是,月亮却从天上,撒下噪息的清光—黑色的肺叶遮着天,领主毒分着我的家’乡2于是我看见无数炊烟,在黑色的肺叶下呼吸;我也看见阔跳如电的火苗,将要把肺叶烧成焦泥I‘、‘、‘,﹄、、‘,‘‘、、‘,、‘,、、,、-,,、.、-,,传,…     

全面绘制民族地区“安居图”——访省住房和城乡建设厅厅长蒋益民

《民族论坛》：住有所居,安居乐业,是广大人民群众的美好愿望。7月10日,蒋益民厅长在省住建厅召开的教育实践活动动员大会上讲到“住房城乡建设事业方方面面的工作与人民群众都息息相关,大多是民生工程,在推进‘四化两型’‘四个湖南’建设,促进经济‘三两提升’,加快实现全省人民的‘小康梦’‘两型梦’‘崛起梦’所占‘版图’很大。”     

白苗话的调变和变调(下)

(2·2)类推变调一个迄今只发现了八个词的小小的词类有这种类推变调,这个词类叫方位词,它们只出现在名词性短语中名词的前面或在指示词的前面。在下面的例子中,方位词前面都有动词y~1‘在’或 mu~4‘去’:y~1 pe~7 o~1‘在山上’,y~1 o~7 o~2‘在桌子上’,y~1 na~7 ha~3‘在谷下’,y~1y ti~7 o~4‘在山上(对面,同一水平)’,mu~4 t~7 kh~5‘去赶场(有一段距离,但在同一水平)’,mu~1nt ke~3‘走在路上(附近或在前面)’,mu~4 tshai~7te~1‘到山上的地里去’(在山的背面)。     

略论藏文“■”字的演变(藏文)

芦’两烈’刁铷’蓄弋’目气’苔到’日暮气’雹’气只’f气气‘茸f鳓尸剞’q’气‘’蒿’剐翼气’§引’瑚茂’气鞠工列’1每天’Q马Ri’雹7弓气‘=|;司嗣‘茸气‘嗣气‘商气‘9‘‘q”蜀盒。司啊网‘蘑气’q气斟‘《网§墨’目弓<’黾剞’目1气’气’雹删’ai c’卸’专E’‘司烈’舀气’科气’列’尸’≈气’舌可’萄’呷翟斟’S’萝’函气”{f [i]气g烈’16‘’q’尸’耐气f 鼍苦’萏’芒i气’墨c’誊E’藿c烈’色’思州’S’霞[二2]尸斟烈’色’尸’制气f 1g’聋’氧’蓠气。气式’迥气’气气’气c’西气’藿￡:划’面日’引写’列…     

八桂大地美如画 凝心聚力谱新篇 广西壮族自治区大力开展“三项计划·桂在行动”侧记

<正>“‘桂’是广西简称，‘桂在’谐音‘贵在’。‘桂在行动’，就是要在落实‘三项计划’行动中，探索和实施具有鲜明地方特色的行动，培育打造‘三项计划’工作品牌；‘桂在行动’，就是‘贵在早贵在行贵在动’。”2022年6月，在全区落实“三项计划”工作推进会上，自治区民宗委党组书记、主任班忠柏如是说。会后，广西分别制定印发“各族青少年交流计划·桂在行动”“各族群众互嵌式发展计划·桂在行动”“旅游促进各民族交往交流交融·桂在行动”实施方案，自治区10个部委共同成立协调小组，同心协力在全区抓好督促落实。     

欧洲各国(地区)主要民族成分(1980年)

国家(地区)人数较多的民族及其所占比重卜引%民族民族人(千人)民族(千人)口^).人汗苏联262,085俄罗斯人乌克兰人乌兹别克人白俄罗斯人哈萨克人糙粗人阿塞拜疆人亚美尼亚人(千人)137,39752。4,42,347}1612,4569,4636,5566,3175,4774,1514。8格鲁吉亚人摩尔达维亚人塔吉克人立陶宛人土库曼人楚瓦什人拉脱维亚人1!巴什基尔人3。62。54旧耳曼人3,5712,9682,8982,8512,0281,9361,9061,811莫尔多瓦人波兰人爱沙尼亚人,,75‘{。1,43”}0‘,“7‘…“1,‘”2{”‘,‘5‘{“1,020】02。11。6吉尔吉斯人犹太人 nU一一八U nU一nU O白工一Od厅J一,口…     

遗产理论重新建构的实践：博物馆由圣殿走向世俗

Western theories on cultural herit-age have been developing continuously in ceaseless debates, and these theories have experienced dif-ferent stages of emerging, evolution and decon-struction. At the same time, a reconstruction of‘cultural heritage theories ’ is now being imple-mented and even has gained a certain achieve-ment. Indeed, at present ‘museums ’ have be-come the playgrounds for the reconstruction of new theories: museums are being transformed from a‘palatial ’ heritage protection institutes into ‘an-thropocentric’ cultural service institutes by means of ‘audience engagement’ . Museums increasingly implement the reconstruction of cultural heritage theories. From the 8 th to the 12 th of August 2016 a training project on ‘audience engagement ’ -hos-ted both by the British Council and the Chinese Museums Association-took place in the ‘National Museums Liverpool’ group. Due to its preeminent geological position, professional teams of special-ists, and audience-oriented working mechanisms, the National Museums Liverpool has become a new paradigm for the world of museums. However, be-hind these visible developments, a process of cul-tural heritage studies has been providing a strong support and guidance. Going back to European ideology from the late 18thto 19th century, the ‘past’ was seen as an ob-ject to be studied, pursued, protected, or even re-built ( designing past landscapes, old buildings, and memorials) . This ideology became the starting point of ‘Eurocentric heritage studies ’ . Due to this background, initial heritage studies have been branded with phrases as‘Eurocentrism’ ,‘author-itativeness’ , and ‘sanctification ’; this view has affected a large number of museums in the world. However, heritage studies have been adjusting and evolving. Post-modern heritage theories questioned issues like ‘centralization ’ and ‘authoritative-ness’ , and instead refocused on concepts like‘people’ , ‘democracy ’ , and ‘pluralistic socie-ty’ . The advocacy of‘cultural diversity’ and sup-port of expressions of‘intangible cultural heritage’ are practical applications of this new development in heritage theories. Taking the National Museums Liverpool as a case, the first characteristic of this museums group is the easy accessibility of the location of the muse-ums:several museums are situated just besides the sea as well as close to the city shopping center. Still, other museums are located on the opposite side of this area, yet it is only a 20-minutes walk between the two sides. A second characteristic is a special ‘managerial/administrative mechanism ’ that allows all museums to be run in a certain way;at the same time curators remain at the core of the teams that conduct the projects in the museums. A third trait is that the museum audience remains the main focus of all operations in the‘National Muse-ums Liverpool ’ . The case of National Museums Liverpool shows that ‘museums ’ have become an important place for reconstructing ‘cultural herit-age theories’. By means of ‘free admission’ and ‘audience engagement ’ , the museums’ function has changed from a ‘sacred place for collecting, researching and rescuing the past’ to an anthropo-centric service institute: museums have shifted from an organization of ‘sanctification ’ to one of‘secularization’ . With this development of cultural heritage the-ories, the traditional model of the museums has been reconstructed and renovated:it seems to have restored the voice of the general public and of cer-tain non-powerful groups to preeminence. In addi-tion, the bowuguan tiaoli ( Museum Regulations) issued by the State Council of China in 2015 says that‘education’ is the primary function of a muse-um. This redefinition of what a museum is sup-posed to be, actually reflects a guiding ideology of changing the museum’s traditional status and iden-tity. It also emphasizes the museum’s need for au-dience engagement. All of this challenges the museum’s traditional function of ‘collecting, pre-serving, researching, and displaying’ . New social functions, such as‘public education’ and‘public cultural service’ , are thus constantly emerging into a museum. Although different names have been given to these new functions, ‘audience engage-ment’ is at the core of them. Generally speaking, as international museums are slowly transforming - guided by cultural heritage theories-domestic museums will also gradually change their predomi-nant ‘sacred position ’ and shift into museums of‘decentralization’ . Anthropocentrism and‘service to the people’ will increasingly be the new identity of present-day museums.     

民族学研究中的一朵奇葩——《回族研究》创刊20年感想

我国民族学、社会学泰斗费孝通先生曾提出“文化自觉”问题。费老说：“文化自觉只是指生活在一定文化中的人对其文化有‘自知之明’，明白它的来历、形成过程、所具有的特色和它发展的趋向，不带任何‘文化回归’的意思，不是要‘复旧’，同时也不是主张‘全盘西化’或‘全盘他化’。自知之明是为了加强对文化转型的自主能力，取得决定适应新环境...     

两个巴尔达齐说辨正

清初见于《实录》的达斡尔族首领巴尔达齐有两人之说,于本世纪五十年代就有人提出,只是没做详细论证。如王钟翰先生的《达呼尔人出于索伦部考》一个注中便说:“按‘额驸巴尔达齐’自称精奇里氏,系‘多科屯人’(见‘清太宗实录,卷五页一○上),另一‘巴尔达齐’则系‘塞布奇屯’(见同书卷二三页二六下)人。故自一六三六年(天聪十年)以后,凡只称‘黑龙江地方巴尔达齐’(见同书卷三九页二上)的,显然并非‘额驸巴尔达齐’其人。即在     

苏联各民族人口统计和语言使用情况

(按1979年人口数字排列)本民族人口数字(千人)以本民族语为民族语言者 (百分比)‘97。{‘97”通晓苏联其他民族语言者 (百分比)民族俄语}其他语言‘97“{‘979197019791736144941621630213619794。73。57。12。811。72。14。92。05。70。9 3。9‘7李.…….月........... O自八曰n︸nJ nj︸吕nol人口八曰﹄n丹D .…O…… 月性no nC︸八O︻了‘111﹄do自口h ..1几」 .....……乃0 0 QUO口丹了9曰八艺八子8内bt了Q口J4‘41勺5八hn乙nJg曰日组….......‘...改... ,d,.gd 工a n OOt匀nb,1 no月1 .....…… 汀了八U丹h.乙︸Od 119自八匕八…     

少数民族语言中的“歇后语”与“准歇后语”

歇后语,就其字面意义而言,从它产生和演变的历史来看,似乎纯然是汉族特有的一种语言表现形式。 谈到历史,那么至迟在唐代,汉民族中就有了歇后语,并且被一些文人用到了自己的作品里。《旧唐书》中记载,诗人郑綮(曾做过宰相)专用“歇后”形式写诗,用语诙谐,别具一体。宋人严有翼在《文苑雌黄》一书中也说过:“昔人文章中多以‘兄弟’为‘友于’,以‘日月’为‘居诸’,以‘黎明’为‘周余’,以‘子孙’为‘贻厥’,以‘新婚’为‘燕尔’,类皆不成文理,虽杜子美、韩退之亦有此病。此歇后语也。” 不难看出,唐宋时代所谓的“歇后语”,就其构成和意义来说,和今日的歇后语是大相径庭的。这类从古书中的成语分解成的歇后语,如“燕尔——新昏”、“日月——居诸”等,由于来源与应用范围很窄,因而越来越失去了活力,如今已经很少人记得曾经有过这样一种歇后语了。     

何须定要称“喇嘛教”?——与尚风同志商榷

尚风同志在《西藏研究》八六年第一期上撰文提出:“‘喇嘛教’一词已约定俗成,改称‘藏传佛教’或‘西藏佛教’大可不必。汉人称‘喇嘛教’乃十分尊崇之意,是非常好的名称”云云。我认为,这实际上避开了问题的实质。文中尚有拟于不伦之比较,牵强附会,令人难以接受。     

关于侗族族源的探索与商榷

<正> 《民族论坛》1990年第4期刊登的《侗族族源续考》(以下简称《续考》)说:“在今侗族居住的湘、黔、桂毗邻地区,秦时出现过‘呕’、‘区’(即瓯人)的活动。东晋、南北朝时演变为‘乌浒’或‘僚浒’。宋时又被称为‘佶伶’或‘仡伶’明代始有‘洞人’之称。其历史渊源关系,笔者在《侗族族源初探》一文,曾作过粗浅论述”。上述论断实是1982年《初探》一文的补充和发展。现将文中的主要问题提出质疑问难以资深入探讨。一、“区阳”的“区”是否就是“区人”《初探》说:“战国末期,今湖南西部的瓯越则被称为‘区’。《逸周书·王会解》卷七就记载了‘区阳以鳖’的活动”。“商秦时期,就常称瓯越的支系为欧、瓯、沤、或区”。     

《民族译丛》1993年目录索引

、苦矛、,尹、、廿、,矛、1尹、.产、.了、‘/1、、/、J、J、1了、1/、少、乡1511粗22叨3235润28 30 32 1926别42别了‘了‘、了tr了、z‘、了几、了L了‘、了、厂忆、了‘、z‘、了二矛r、了‘、民族问题理论苏联20年代的民族政策 〔英〕乔治·利伯刘精香译2·(16)80年代末90年代初苏联各加盟共和国首都 的民族人口和语言情势 〔俄〕)M·H·古博格洛肖勤节译6·(13)俄罗斯政府应更新其民族政策中的立场—俄联邦 民族政策委员会主席季什科夫教授答问 贺国安摘译2·(21)论改革条件下民族与族际关系发展的辩证问题 〔苏〕n·T·季莫费耶夫 …     

活化传承舞活乡村文化大舞台——恩施土家族苗族自治州建始县高坪镇八角村民族文化活化传承基地闹元宵文化活动侧记

正"这些晃头晃脑,跳着‘摇滚舞’的灯叫‘摇头灯’,这排光线耀眼的灯叫‘空中玫瑰’,这排灯是‘舞台灯’……?"农历马年正月十五日元宵节,太阳还没落山,恩施州建始县高坪镇八角村民族文化活化传承基地民族风情展馆的广场上就已经人头攒动。新建的舞台红毯铺盖格外惹眼,飞檐翘角的土家建筑风格,石头浆砌墙壁做的舞台背景,墙壁上     

《民族团结》1960年1期—7期总目

尹民族区域自治·,·律大的民族区域自治政策·············一翻鹤筹‘一西渝人按夭章命内切性莉份气”西藏人民大革命的胜利‘····”..一”·…狠越武翻天复地的一年二‘,..…卜一八耳阿沛.阿旺晋美编后·一而·.i.…二:.认·,-.一“·沁娜,..J..·,·西藏民主改革中.的群众毯动,二句·‘二私方跳辛{日喀刻地区在飞跃前在·…‘…’-“一梁扭食江孜九年········..’·、一··…‘一‘、从”一阴法唐沸蘑的检窿河两岸,,’’:.“二“一‘二;..二;*.·何祖套西藏人民真正享受到工参教信仰自由的磺英衔摄*珍始鬓是…     

关于湖南历史上民族问题的两点看法

<正> 湖南境内的民族,历史上关系复杂,源流难辩。对此,现代学者论述颇丰,笔者细心阅读之后,有两点看法觉得有必要提出来,以便同仁指正。一、“南蛮”和“三苗”的关系“南蛮”与“三苗”间的关系民族史家颇多著述,如中国社会科学院编的《苗族简史》写道:“至于‘南蛮’,从‘放欢兜于崇山以变南蛮’和《帝王世系》关于唐尧时‘诸侯有苗氏处南蛮而不服’等记载来看,可知‘南蛮’是被放逐到长江以南地区的部分‘三苗’的别称,实际上是‘三苗’的一个支系”。《贵州民族研究》(1985年3期)上