The "politics of the queue": the politicization of people living with HIV/AIDS in Tanzania

Starting from a body of literature on movements around "biological citizenship," this article analyses the political significance of HIV-positive people's collective action in Tanzania. We explore reasons for the limited impact of Tanzanian AIDS activism on the wider political scene, concluding that the formation of a "movement" is still in its infancy and faces many constraints, though some breakthroughs have been made. Participation in PLHA groups in Tanzania encourages politicizing struggles over representation, democratic forms and gender that can lead to a process of political socialization in which members learn to recognize and confront abuses of power. It is in such low-level, less visible social transformations that the greatest potential of participation in collective action around HIV/AIDS in Tanzania lies.     

Sardinien: Im Trend dank Tradition

Die italienische Insel Sardinien zeichnet sich unter den Regionen Westeuropas durch ihre besonders periphere Lage und geringe Entwicklung aus. Jahrhundertelang übten hier Fremdherrscher ihre Macht aus. Erst in den 1990er Jahren, als die „Cassa per il Mezzogiorno“ ihre Arbeit einstellte, erhielten die Sarden mehr Verfügungsrechte über ihre Insel. Die neu gewonnene Autonomie tr?gt allm?hlich Früchte: Agritourismus, regionale Produkte, traditionelles Handwerk und Molekulargenetik bilden die Basis einer st?rkeren sardinischen Wirtschaft. Mit der Wahl des ehemaligen Tiscali-Topmanagers Renato Soru im Juni 2004 zum Gouverneur der Insel zeigten die Sarden, dass sie auf eine Zukunft nach dem Motto „Im Trend dank Tradition“ vertrauen.     

“博物馆学习”还是“场馆学习”:试论Museum Learning的中文表达

Museum learning的相关研究范式和成果主要集中在博物馆学观众研究和教育学教育技术研究领域中。国内这两门学科对museum learning的翻译存在分歧:博物馆学界将其译为"博物馆学习",而教育学领域则将其译为"场馆学习"。原因在于二者对museum learning的研究方法存在分歧,以及二者对"博物馆"一词本身范畴和概念存在认知差异。"博物馆学习"不仅保持了museum在跨语境研究中的一致性,更重要的是在概念上确保了自然科技类博物馆和历史艺术类博物馆在museum learning研究中的相同地位,这是"场馆学习"一词无法体现的。     

《亚鲁王》:“英雄史诗”还是“活态史诗”

西方以荷马史诗为范例建构起来的"英雄史诗"观念有两个要素,一是一个民族对另一个民族的战争,一是凭勇敢获得财富和荣誉。"英雄史诗"只是解读《亚鲁王》的一个维度,而不能囊括其作为口头史诗的本质特征。在苗族丧葬仪式上面对亡灵展演的史诗《亚鲁王》是一种活在民间仪式中的文学,它以仪式展演为主要生存形态,以口耳相传为主要传播方式,具有鲜明的活态性。     

佛教语"作业"、"作孽"源流考

"作业"和"作孽"原先都是汉语中固有的词语,但随着佛经翻译和佛教传播的影响,词义发生了变化,先后成为佛教语.而且,明清以后,"作孽"又逐渐代替了"作业".其中的词义及词语的流变过程很值得深入探讨,本文权为抛砖引玉.     

"Desperate Fighting at the Cape": The SalvationArmy's Arrival and Earliest Work in Late-Victorian Cape Town

Many scholars writing on colonial themes have associated the early Salvation Army with imperialism and related ideologies. Historians of Victorian Cape Town have been no exception. Their research has essentially identified the organisation with the imperial concerns of the city and its dominant middle-class culture. While there is some truth to this assessment, especially after the Army adopted an extensive social scheme in 1890, the earliest efforts of Salvationists at the Cape were often defined by very different objectives. The military-clad Salvationists arriving in Cape Town in 1883 owed something to a colonial age, but their sensational methods of evangelism quickly angered the local authorities. Despite sharing a bourgeois interest in temperance, the Army's working-class followers also received little support from the middle classes. Animated by a revivalism that violated conventional notions of religion, gender, and race, its pioneers in South Africa possessed few ties to imperialism or middle-class ideology.     

Botswana: abortion "debate" dynamics

The Penal Code (Amendment) Bill or the abortion bill has the objective of liberalizing the current law on the regulation of abortion. Abortion had been strictly prohibited and carried stiff penalties. Anyone who attempted to assists a woman to procure an abortion could be liable to 7 years' imprisonment. However, medical abortions were distinguished as being medically determined to save the health of the mother. Demands for a reevaluation of the law came from the medical profession, and in response the Minister for Presidential Affairs submitted a bill to Parliament in November, 1990. The expressed government rationale for these proposed amendments was concern about the health of women. In Botswana about 200 women die yearly because of pregnancy. According to the proposed law: an abortion could be carried out within the first 16 weeks of pregnancy if: 1) the pregnancy were a result of rape, incest, or defilement (the impregnation of a girl aged 16 or less, the impregnation of imbeciles or idiots), 2) the physical or mental health of the woman were at risk because of the pregnancy, 3) the child would be born with a serious physical or mental abnormality. The abortion could be carried out only if 2 medical doctors approved it. The amendments fall far short of increasing women's control over their bodies. The Botswana Christian Council issued a statement early in the public debate. While it did not oppose the bill in its entirety, clear concern was expressed concerning the apparent right of determining who lives and who dies depending on the handicap of the child. This rather liberal position was challenged by the Roman Catholic Church which interpreted abortion as the murder of God-given life. The bill was nevertheless passed by Parliament in September 1991, and the President signed it on October 11, 1991.     

清代小曲与日本的"清乐"--介绍几部日本清乐集

一 清代小曲在某些地区又称时调、小曲子、小唱等,它是由明代时兴小曲发展而来的民间流行歌曲.明代中叶后,时兴小曲已经流行南北各地,以其真纯、泼辣的内容和不拘一格的音乐形式猛烈地冲击着正统文坛,被明代文人称作"我明一绝"(明卓人月语).清代小曲的发展,可以归纳为以下几点:     

“国民”之发现——1903年上海国民公会再认识

国民公会是革命派和保皇派人士共同参与发起和组织的,它的出现反映了中国社会各阶层民众国家观念和国民意识的增强及当时社会结构的错动,也反映了士与农、工、商诸阶层相结合,全国人民加强团结,一致对外的历史趋势。围绕国民公会的成立与解体,人们对爱国与革命的关系有了更深刻的认识。此外,国民公会还具有“国民外交”与自治运动的意义。