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31.
明清之际的回族伊斯兰教汉文译著家在阐述伊斯兰教思想时,阐述了他们对佛教、道教和儒家思想的看法,并且对各种思想作出了不同的评价。他们坚定伊斯兰教信仰,尊崇儒家思想,批判佛教和道教,在比较中提高伊斯兰教在中国的社会地位。 相似文献
32.
Nadia Fadil 《Identities: Global Studies in Culture and Power》2017,24(1):82-99
Scholarship on Islam in Europe has largely invested in examining the generational dynamics in the lived religious experiences of Muslims. Within this perspective, the idea of a generation gap, which revolves around a distinction between ‘tradition’ and ‘religion’, has figured as an important account in assessing some of these religious transformations. Drawing on fieldwork with Belgian Muslims of Moroccan origin, this paper seeks to nuance this perspective by exploring accounts wherein this ‘traditional’ Islam of the parents is actively reclaimed. This was especially the case for respondents who were quite critical of Islamic revivalist trends. In many of these stories, the parents’ Islam was understood as tolerant and open, in a way that was consonant with ‘tradition’. By focusing on these narratives, a first aim of the paper is to understand how genealogy and ancestry figure as distinct criteria in determining the ‘real Islam’. A second aim is to complicate the understanding of the liberal and modern self, and its relationship to the past. 相似文献
33.
Ali Aslam 《Social movement studies》2017,16(3):297-308
What were the sources of solidarity that bound anti-government protesters in Tahrir Square? This article complicates Judith Butler’s claim that this solidarity originated in shared vulnerability to police violence and the practices of mutual care that were necessary to sustain bodies in the square. I draw on existing scholarship that suggests that passive knowledge of this shared vulnerability was already present among Egyptians, especially those working in the informal economy and living more of their lives – eating, chatting, praying, selling, etc. – on the streets of Egypt’s cities and thereby drawn into increasing contact with state police forces. Given that aggressive policing and intimidation had generated a sense of passive solidarity among Egyptians, I ask how this solidarity was transformed into animated opposition to the regime. My answer is that the Islamic congregational prayers as well as the Sunday Masses held during the revolution were spectacles of interfaith cooperation that inspired courage and trust across sectarian and religious/secular communities. These prayers were rational rituals that generated trust among diverse Egyptians that Mubarak had sown suspicion among and played against one another to stay in power. These were embodied rituals that lent moral support to more the mundane aspects of occupying Tahrir Square, which was symbolically and strategically important in bringing down the regime. 相似文献
34.
Anna C. Korteweg 《International Feminist Journal of Politics》2017,19(2):216-230
In this article, I focus on the management of postcolonial difference and the production of belonging in a white settler nation-state in order to rethink the notion of co-optation. I first develop a theoretical framework for understanding co-optation by separating the “who” and the “what” of co-optation: actors who embody diversity in public, political debate become the “who” of co-optation, as their agency is shaped by gendered and racialized processes of subject making. The “what” of co-optation revolves around particular conceptualizations of practices, rights and freedoms, associated in this case with “gender equality,” which is rendered an empty signifier in the process. I then illustrate this framework by drawing from research on the Sharia-based arbitration debate that took place in Ontario, Canada, between late 2003 and early 2006. I focus on the claims of two Canadian Muslim women activists to show that co-optation occurs as attempts to further liberation instead advance illiberal practices. 相似文献
35.
Mandie Scamell Roa Altaweli Christine McCourt 《Women and birth : journal of the Australian College of Midwives》2017,30(1):e39-e45
Background
The expansion of the medicalisation of childbirth has been described in the literature as being a global phenomenon. The vignette described in this paper, selected from an ethnographic study of routine intervention in Saudi Arabian hospitals illustrates how the worldwide spread of the bio-medical model does not take place within a cultural vacuum.Aim
To illuminate the ways in which the medicalisation of birth may be understood and practised in different cultural settings, through a vignette of a specific birth, drawn as a typical case from an ethnographic study that investigated clinical decision-making in the second stage of labour in Saudi Arabia.Methods
Ethnographic data collection methods, including participant observation and interviews. The data presented in this paper are drawn from ethnographic field notes collected during field work in Saudi Arabia, and informed by analysis of a wider set of field notes and interviews with professionals working in this context.Findings
While the medicalisation of care is a universal phenomenon, the ways in which the care of women is managed using routine medical intervention are framed by the local cultural context in which these practices take place.Discussion
The ethnographic data presented in this paper shows the medicalisation of birth thesis to be incomplete. The evidence presented in this paper illustrates how local belief systems are not so much subsumed by the expansion of the bio-medical model of childbirth, rather they may actively facilitate a process of localised reinterpretation of such universalised and standardised practices. In this case, aspects of the social and cultural context of Jeddah operates to intensify the biomedical model at the expense of respectful maternity care.Conclusion
In this article, field note data on the birth of one Saudi Arabian woman is used as an illustration of how the medicalisation of childbirth has been appropriated and reinterpreted in Jeddah, Saudi Arabia. 相似文献36.
Derek M. D. Silva 《Sociological Forum》2017,32(1):138-161
In this article, I engage with Edward Said's Orientalism and various perspectives within the othering paradigm to analyze the emergence and transformation of radicalization discourses in the news media. Employing discourse analysis of 607 New York Times articles from 1969 to 2014, this article demonstrates that radicalization discourses are not new but are the result of complex sociolinguistic and historical developments that cannot be reduced to dominant contemporary understandings of the concept or to singular events or crises. The news articles were then compared to 850 government documents, speeches, and other official communications. The analysis of the data indicates that media conceptualizations of radicalization, which once denoted political and economic differences, have now shifted to overwhelmingly focus on Islam. As such, radicalization discourse now evokes the construct radicalization as symbolic marker of conflict between the West and the East. I also advanced the established notion that the news media employ strategic discursive strategies that contribute to conceptual distinctions that are used to construct Muslims as an “alien other” to the West. 相似文献
37.
穆罕默德·谢里甫是我国天山南路叶尔羌汗朝时期伊斯兰教苏非派著名人物.文章通过对其生平及所创乌瓦伊西耶教团的研究,论述了苏非主义在西域传播发展中形成的地方特色,说明了穆罕默德*谢里甫及其教团在社会政治生活中所起历史作用和在学术文化方面的贡献. 相似文献
38.
伊斯兰教是俄罗斯的传统宗教之一。在俄罗斯帝国领土的不断扩张过程中,越来越多的异域穆斯林成为其臣民。穆斯林对俄罗斯庞大帝国的缔造与发展发挥过重要的作用。1897年的全俄第一次人口普查显示,俄罗斯帝国穆斯林人口已达到1388.94万左右,占当时全国总人口的11.06%;到1917年时,俄罗斯帝国境内的穆斯林人口已上升到2000万。截至目前,我国关于俄罗斯帝国伊斯兰教的研究仍然非常薄弱。本文有助于我们比较系统地了解俄罗斯帝国伊斯兰教的发展与当局伊斯兰教政策的变化等问题。 相似文献
39.
《本草纲目》中的不少“本草”是从西方的伊斯兰诸国传入中国的,伊斯兰民族的医学典籍中的例举及其诠释足可证明这个事实。 相似文献
40.