阿曼的民族遗产和文化

阿曼高度重视继承本国历史遗产,发展民族历史文化,不此,有关文化主管机构出台了一系列政策,采取了行之有效的措施。在政府的关怀下,阿曼文化事业蓬勃发展：文学方面涌现出大批诗人,诗歌创作得到鼓励和普及,戏剧、舞蹈、音乐、图书出版等各个领域成绩斐然,对外文化交往也是开展得虎虎有生气。尤值一提的是,中阿文化交往顺利进行,“苏哈尔”号已成为两国友宜的象征。     

阿曼的军火贸易

阿曼苏丹国是海湾合作委员会成员之一.海湾战争结束后,为实现军队的现代化,阿曼不断从英、法、美等国进口先进的武器装备.本文对阿曼的国家安全战略、军火贸易情况进行分析、阐述,认为未来阿曼军火市场前景仍然乐观.     

中国与阿曼苏丹国的历史关系

阿曼苏丹国与中国尽管相距遥远,但自古以来就有着友好关系,特别是两国人民的海上联系,在公元二三世纪时曾非常活跃.     

新中国与阿曼关系的历史与现状

自新中国与阿曼建立外交关系以来,双方在政治、经济和文化等领域的友好合作关系是历史上数千年友好合作关系的延续。通过高层领导人和其他领域的互访,双方增进了各领域交流,在国际和地区事务中持一致或类似观点,珍惜彼此慷慨的援助以及在解决国际事务中的协调和支持。双方通过"中阿合作论坛"和中国与海合会战略对话等机制,在经济、贸易、文化、公共卫生及其他领域的互利合作拥有巨大潜力,使两国关系从传统友谊走向新兴合作伙伴。     

阿曼婚姻对等原则的社会基础、实践及前景

婚姻对等原则是中东传统社会中缔结婚姻的主要原则之一。伴随近代以来西方自由、平等观念的传入,中东国家民众逐渐认识到婚姻对等原则的不平等性。尽管大多数中东国家对此原则进行了修改,放弃将其作为法定择偶的标准,但该原则仍在阿曼广泛存在。本文基于婚姻对等原则的历史演变,从部落结构、伊斯兰教、父权制和人口构成等方面考察婚姻对等原则在阿曼社会存在的基础,分析该原则在现代阿曼社会变迁过程中面临的挑战及前景,为理解阿曼现代化进程和社会变迁提供新的视角。     

残奥会的历史渊源

2008年第13届残奥会，将于今年9月6日至9月17日在北京举行。但是，对于残奥会的历史渊源，却很少有人知晓。     

当代东南亚恐怖主义的地域性特征分析

自9·11恐怖袭击以来,恐怖主义成为全球关注的热点问题,美国在全球掀起一场反恐大战。然而,随着塔利班政权的覆灭,基地组织的大本营被摧毁,许多基地组织成员逃往东南亚。东南亚作为一个整体,其地域性对恐怖主义的发展有着极其深刻的影响。本文意在从地区角度,分析当代东南亚恐怖主义的地域性特征。     

浅析毛泽东的东南亚外交

众所周知,毛泽东是新中国外交的主要奠基者和决策人。新中国成立初期,国民经济形势严峻。这样,恢复和发展国民经济就显得尤为重要,而这需要一个较为稳定的周边环境。作为中国周边环境的重要组成部分,东南亚受到毛泽东的极大重视。本文分三个阶段并从内容、影响、启示三方面对毛泽东的东南亚外交进行了浅析。毫无疑问,在中国—东盟自由贸易区蓬勃发展的今天,浅析毛泽东的东南亚外交,对于推进中国与东盟的战略合作伙伴关系具有重大现实意义。     

Patterns of Intergenerational Transfers in Southeast Asia

This article explores motivations for intergenerational exchanges of time and money using data from Indonesia. The extent of exchange and underlying motivations differ across families but substantial evidence supports the theory that transfers within families serve as insurance for family members. The results also suggest that between some parents and children money is exchanged for time. Additionally, some evidence is consistent with the idea that parents pay for their children's education partly as a loan that is later repaid. The authors compare their results to those that they obtained previously for Malaysia using similar data and methods. The findings regarding motivations for transfers are remarkably similar across the two countries.     

Indo-China: Storm Center of Southeast Asia

The authors report the findings of a survey study in which they investigated high school social studies teachers' current practices, challenges, and needs in relation to instruction of English language learners (ELLs). Thirty-three high school social studies teachers in six English as a second language (ESL)-centered schools in central Virginia participated in the study. Drawing on the findings, three themes demand particular attention: the challenges that social studies teachers face teaching ELLs; the accommodations teachers currently make for ELLs; and the types of support teachers need to teach ELLs social studies more effectively. The authors include findings from the field of second-language education to raise social studies teachers' consciousness about their ELLs' needs and conclude with a number of practical suggestions related to instruction and differentiation that are crucial for social studies teachers to help ELLs learn effectively. Further dialogues are needed, particularly regarding ESL inclusion and teachers' critical awareness of serving this particular group of students.     

Mogong and chieftaincy in western Guangxi and Southeast Asia

This article is devoted to establishing, by means of textual and comparative evidence, a link between the religious practitioners called mogong (Zh. bouxmo) and chiefly houses. The mogong are male priests who recite texts in the ‘local’ language, in this case Zhuang or Bouyei. They are also found among other Tai peoples, including the Dai in Yunnan, the Tày and Nùng in Vietnam, and also among other ethnic groups in mainland Southeast Asia. Theirs is a very ancient tradition, dating back possibly 2000 years. Most of the studies on mogong in the PRC have treated the mogong either as an instance of ‘primitive religion’ or as ‘folk beliefs’, and some scholars have declared that the mogong had no connection with politics or government. My argument, based on new evidence from a survey of Zhuang vernacular texts, is that the Zhuang mogong only became village-level vernacular priests after the disbandment of the native chieftaincies, starting in the early eighteenth century, and that before that they were attached directly to chiefly lineages, as they still were in Yunnan and in Southeast Asia until the 1940s. The mogong were responsible for the most important triennial sacrifices to the guardian spirits of the domain.     

Southeast Asia Of The Ninth To Fourteenth Centuries

This review essay of Violence and Vengeance engages with Duncan's view that religious distinctions on their own are rarely the cause of violence, although they may subsequently form its raison d'etre. The review examines how religion assumes a very public space in various Indonesian societies but how the public profession of distinctive religious positions need not stir hostility. However, recent assertions of religious purity and correctness are putting new pressures on community relations, and can be seen as contributing to the severe expressions of violence in North Maluku studied by Duncan. The review questions his call for a truth commission as a necessary precursor to reconciliation, suggesting it may disrupt the strong progress already made towards peace. Instead, it calls for a closer analysis of elite and state roles in provoking or countenancing communal violence.