三川土族"纳顿"颂

土族“纳顿节”①什么声音录响?是鼓,鼓蔽得t响最响。你听:咚—咚—咚—咚……节奏是那么明快而响亮!这是土族先民小峋鼓的余音吗?不,是古代原始土鼓的不断翻新,牛皮大鼓早已取代了先民的土峋鼓,今日蔽得比过去任何时候更猛烈,更响。E欢土族“纳顿节”什么歌声最强?是“大好”,齐声唱“好”的歌声最强最强。你听:“好,大好”!“好,大好”……歌词是那么简短而宏亮!这是三川先民们流传下的古歌吗?不,那是先民们猎获之后欢呼古俗的演变,是土乡新一代“庄稼其”②庆祝农业大丰收的未土族的“纳烦节”什么队伍最长?是“会手”的舞队录长、最长…     

珍珠烈火旗传闻

三川地区有关丹阳公主的传说很多,土族学者吕霞、马光星曾在《中国土族》杂志上发表了关于丹阳公主传闻的文章.这些文章发表后,三川土乡人民对丹阳公主的传闻故事有了进一步的了解. 我写的这则神话传说故事则很少有人知晓,为了让更多的三川乡亲了解这段鲜为人知的故事,我走访了许多土族有文化的老者,搜集、整理,写出了这篇文章,望三川有识之士指正.     

河州地地的故事

在民和三川地区,土族群众供奉着一个叫“河州地地”的地方神。“河州”是地名,即现在的临夏;“地地”是土语,爷爷的意思。河州地地就是河州爷爷。据说这个神本是三川附近河州汉族的神,可渡了黄河就成为土族的地方保护神了。关于这个神如何安家在三川,还有一些美妙的传说呢。     

锣鼓阵阵庆丰收“大好”声声颂和谐——青海省第七届土族安召纳顿节在民和举行

本刊讯 八月的三川惠风和畅,新麦飘香;八月的三川锣鼓震天,“大好”声声。8月25日至27日,由青海土族研究会主办、民和回族土族自治县承办的青海省第七届土族安召纳顿节在民和回族土族自治县中川乡、官亭镇举行。省人大常委会副主任刘春耀,省政协副主席、青海土族研究会会长鲍义志以及来自西宁、互助、大通、同仁等地的土族代表和当地土族群众约2万人参加了这次盛会。     

三川土族婚嫁仪式的文化内涵

婚陶问题可以折射一个民族的诸多文化信息.青海省民和回族土族自治县东南部的三川土族①民众婚姻形态上表现的文化现象则突出独特的文化内涵.同时,由青海省人民政府、青海省文化和新闻出版厅认定为“青海省非物质文化遗产”的土族婚礼等仪式,不仅是该民族宗教、文化、生活习俗、民族精神的反映,也是研究该民族文化形态和审美心理的重要依据.因此,从三川土族婚嫁仪式这个表达方式透射的文化信息中厘清其中的深层内涵,是我们需要认真探讨的一个重要课题.     

古老的土族傩戏 庄稼其

“庄稼其”（土语,意为“庄稼人”）是流传于民和三川土族地区的一种古老傩戏,一般在每年“纳顿会”期间演出,演员们头戴面具,身着土族传统服装进行表演。其内容为劝课农桑,反映了土族人重视农业生产的传统。作为土族的非物质文化遗产,古朴的庄稼其正受到越来越多的国内外人类学、民俗学学者的重视,必将焕发出新的光彩。     

三川土族丧葬习俗中的"外家人"

在民和回族土族自治县土族人口相对集中的三川地区,土族人家的丧葬习俗和我省各地汉族聚居区的丧葬形式和内容基本相似,但由于地区和民族的不同,在宗教信仰和地方习俗等方面也略有差别。三川地区的土族人家办丧事时的一     

敲门推销<中国土族>杂志的体会

民和三川是一个以土族为主体民族的地区,这里土族人口聚居,文化教育履盖面广,根据这一实际,由秦得奎同志建议,在董思源、何文祥同志的指导帮助下,我在民和三川地区推销《中国土族》杂志,经过努     

“库咕笳”——回荡在田野的土族情歌

“库咕笳”是流传在民和土族聚居的三川地区的一种古老的民歌,也有人把它称作“阿甲哟”。流传在三川地区的民歌中有家曲、野曲之分,土语中把演唱家曲叫作“道拉”,如婚礼歌、酒曲等,演唱野曲叫作“开拉”,也就是在田间野外演唱的民歌。“库咕笳”就是野曲的一种,属于情歌的一种。     

话说甘南勺哇土族

话土族,我们自然会想到彩虹的故乡青海互助,也会闪过美丽富饶的民和三川,以及青海大通,甘肃的天祝、永登、积石山等县。其实在甘肃甘南卓尼县勺哇乡也有一部分土族,他们世世代代生活在勺哇这片乐土上,世称勺哇土族,是土族大家庭中的一支,这是鲜为人知的。勺哇土族有着独具特色的民族历史和文化,是土族民族文化的瑰宝之一。(一)卓尼县勺哇土族乡的土族近千人,一般自称为“勺哇绕”,称自己的语言为“勺盖”,与勺哇毗邻的康乐、临潭等地的汉族、回族称勺哇土族为“土户家”,藏族称其为“勺哇绕”,也读作“好哇绕”。他们聚居的家园,北依白石山…     

Portraits of the Artist as Politician,the Politician as Artist: Commemorating the Disraeli Phenomenon

This article examines the reception of Benjamin Disraeli as a bestselling novelist and respectable elder statesman as reflected in obituaries and biographical sketches appearing in the wake of his death in 1881. It starts out by tracing Disraeli’s entry into the popular imagination during his lifetime before focusing on the intersections of literary and political fame in late nineteenth-century commemorations. Disraeli’s posthumous media reception reveals that his deft migration between the literary and the political fields as closely interconnected arenas of self-fashioning crucially influenced his position as one of the most eminent figures in Victorian public life. It will be shown, however, that the narrative of the duality of Disraeli’s public acclaim is complicated by the celebrifying impact of his lifelong position as a social, ethnic, and intellectual outsider who transgressed Victorian norms and categories. In its attempt to unpick the multiple layers of Disraeli’s Victorian pre-eminence from the angle of Celebrity Studies, this article illuminates the tension between processes of self-fashioning and media appropriation that informs the production and consumption of fame and celebrity in nineteenth-century Britain and beyond. It thus participates in an ongoing scholarly conversation about the cultural history of fame and celebrity, presenting Disraeli as a type of media celebrity whose public profile was fashioned from a variety of dynamically interacting and mutually sustaining manifestations of fame.     

On reading the scriptures as literature

Samuel Taylor Coleridge's thought has been seen by many scholars to be derivative of German Idealism, especially Kantian critical philosophy. The present article challenges that claim by offering an analysis of Coleridge's interpretation of Francis Bacon's founding of the empirical method. Through the course of this discussion, Coleridge's understanding of the distinction between the intellective faculties of reason and understanding will be established, and will be shown to run counter to Kantian epistemology. Coleridge's dialectical approach to the role of reason in the operations of the understanding will be applied to their uses in scientific discovery, aesthetics, and religious thought. The various uses of symbolic representation in the context of these different endeavors will be given critical expression, revealing the unity of the human mind and nature, of subject and object. Ultimately, it is by appeal to the existence of God that the intelligibility of these various fields of symbolic representation are established. Coleridge's interpretation of Bacon offers a way of reconciling Baconian empiricism with Platonic Forms, in a genealogical recovery of the concealed methodology established in his Novum Organum. The overall argument proceeds critically, through a discussion of the subjective operations of the symbol-making powers of human thought, in the sciences and mathematics, in aesthetic, and in theological speculation and religious representation, revealing the Romantic origins of modernity.     

The anthropologist as historian and as scientist,or the uses of history

Margaret T. Hodgen. Anthropology, History, and Cultural Change. Viking Fund Publications in Anthropology No. 52. Tucson: University of Arizona Press, 1974. vii + 108 pp. Tables, maps, references, and index. $4.50 (paper).

Annemarie deWaal Malefijt. Images of Man: A History of Anthropological Thought. New York: Alfred A. Knopf, 1974. ix + 383 pp. Bibliography and index. $10.00 (cloth); $3.50 (paper).     

应尽快形成科学统一的志书评审模式

长期以来,志书的评审标准及程序问题一直是制约志书质量的瓶颈。这不但使修志同仁在地方志的编修过程中因导向缺失而深感无所适从,也直接导致志书评价科学结论的形成。鉴于第二轮修志的现状,为规范修志行为,保障志书质量,有必要从源头管理和制定相关“国家标准”,把修志评审工作作为修志链条中的重要一环,尽快制定并推行科学统一的志书评审模式,避免第二轮志书编修的无序操作和随意性。