苦聪人的原始宗教信仰及其社会控制——基于镇沅县苦聪村寨的调查

少数民族传统文化有着丰富的内涵,原始宗教作为一种"地方性知识",在边疆少数民族地区社会的和谐发展中,发挥着调节和制约作用。苦聪人的原始宗教主要表现为满足生产生活中各种实际需求而进行的一系列功能性祈祷活动。苦聪人原始宗教对社会控制的积极作用主要有加强民族认同、推动社区团结、维护社会秩序,消极作用主要是通过对信仰者的思想控制阻碍了人的发展和社会的发展。     

论先秦文学的沐浴意象

先秦文学中的沐浴意象纷繁复杂,它的起源最早可以追溯到原始神话.羲和、常羲为太阳和月亮洗浴的神话充满了浪漫色彩和大胆的想象.沐浴是人神交往过程中的重要准备,表达的是对神灵的崇敬.沐浴又是两性交往的契机和纽带,表达的是爱的需要.先秦文学中的沐浴意象,往往涉及洁与秽、净与垢的纠结.有的人物通过沐浴去垢还净,抛舍人生和社会的尘埃;有的人物则在沐浴过程中体现出洁与秽、净与垢的错杂缠绕.     

原生态建筑的典范——关中地区淳化县张寨村地坑窑

本文对关中地区淳化县张寨村地坑窑院这一地下民居建筑形式进行了较为细致的分析,通过实地考察与调研,分析了这一区域地坑院的成因,梳理了地坑窑的建筑形式与结构特征及其建筑构件与装饰,同时依据其现状,有针对性地提出保护措施。希望通过本文对地坑窑院的分析研究,抢救性地为我国传统窑居物质与非物质文化遗产的资料收集和保护修缮奠定一些有价值的基础。     

海南黎族原始宗教信仰及其朴素哲学思想的产生

海南黎族的宗教信仰,以本民族的传统宗教即原始宗教为主,具有民族特点,它反映了黎族的自然环境和生产特点,反映了黎族居住的地域特征和生活方式。宗教与哲学有着密切的关系,黎族的原始宗教信仰带动其朴素哲学思想的产生及发展。     

PRIMITIVE ACCUMULATION,EMINENT DOMAIN,AND THE CONTRADICTIONS OF NEO-LIBERALISM

Abstract

This essay addresses the institutional conditions of cultural studies, especially those bearing on cultural studies teaching. It does so by reviewing the history of the Open University Popular Culture course from an insider's perspective. Whereas most published accounts of this course have related it closely to the concerns of the Birmingham Centre for Contemporary Cultural Studies, this essay suggests that the two projects — while overlapping in certain respects — are more usefully thought of as distinct. Having disentangled the history of the Open University course from that of the Birmingham Centre, the author goes on to advance a more general argument concerning the politics and practice of cultural studies pedagogy. The essay's main contention in this regard is that a conception of cultural studies teaching which connects it to the cultivation of resistive practices in the classroom is incoherent. It is suggested that this now influential current of thought is best assessed as a negative outcome of the encounter between the projects of cultural studies and US liberationist philosophy.     

论神话元素在美国动画片中的应用

很多美国动画片根据神话故事改编而成,里面包含了巫术、咒语、预言等大量的神话元素。利用神话原型理论对美国动画片进行解读,笔者发现,巫术、咒语、预言等神话元素是动画片的重构成元素。它们或是构成故事发生的前提,或是直接参与故事情节,成为神话与动画片联姻的基础,影响到美国动画片的人文内涵和叙事结构。而且,通过这些神话元素,美国动画片能够把人类的内在精神因素予以形象化展现,观众可以藉此来认识自我、认识世界和把握真理。     

“白泽”考论

白泽是我国古代神话中的一种瑞兽,能言语,通万物之情,知鬼神之事.自“黄帝治天下”之日起,白泽便被古人赋予了特殊的神格、涂上了幻化的色彩.白泽神兽原是楚人虎图腾崇拜的产物,白泽神话蕴藏了楚人“名字巫术”的思想.作为一种文化符号,白泽“辟邪纳福”的基本象征意义一直深为古人崇信.正因如此,古人才会将白泽织入衣裳,绣为旗帜,用作人名,铸于香炉.     

Witchcraft as subtext: deep knowledge and the South African public sphere

Anthropologists have documented pervasive discourses about witchcraft in South Africa. The issue of witchcraft gained prominence during the latter years of apartheid when youths called ‘Comrades’ sought to cleanse rural villages in the north‐eastern provinces of witches. However, after apartheid witchcraft has only made a few brief incursions into the South African public sphere. I suggest that the absence of witchcraft in formal political discussions is not only due to censorship by a modernist government. It is also a product of the popular status of witchcraft as ‘deep knowledge’ or as a ‘subtext’ to social interaction in village and township settings. Accusations of witchcraft occur largely in private domestic spaces. Moreover, the ontological status of witchcraft as a mystical reality that transcends ordinary perception implies that it cannot meet standards of proof demanded by courts of law.     

巫术与人生礼俗--以宋代为例

巫术通常利用民俗作为载体,从宋代的催生礼、诞生礼到隆重的婚娶丧祭,无不反映出巫术与人生礼俗的密切关系,尽管其中掺杂了许多有悖礼制、荒谬和非理性的成分,却作为习俗融进了日常生活.     

林惠祥与中国大陆的台湾原住民研究

自明代以来,中央政府就相当关注台湾地方事务,台湾一词在正史典籍中的浮现也始于明代。人类学和民族学在近代传入中国后,林惠祥先生于1929年亲赴台湾进行考察,其《台湾番族之原始文化》由此也成为中国学者研究台湾原住民的开辟荆榛之作。台湾原住民的族源和历史是林惠祥研究的核心和重点,林先生在这方面的贡献至今依旧值得后世学人学习和思考。