FOUR GENERATIONS OF HOUSES IN THE TSUSUM VILLAGE: A MINIATURE OF THE GREAT CHANGES IN CHINA'S BORDER AREAS

正Tsusum, a border village some 2,000 kilometers east of Lhasa and 6,000 kilometers from Beijing, is in the Tsosisumkyi Township of Zanda County in Ngari Prefecture. The road to the village is both longer and tougher than even the well-known difficult road leading to the Metok County.Tsusum means"dried-up lake"in Tibetan. With an elevation of 4,000     

TIBETAN TREASURES REBUILD THE MEMORY OF ANCIENT TIBETAN SHANGSHUNG CIVILIZATION

正Ngari Prefecture of Tibet,the so-called"Roof of the World",where the mountains and waters originate,is known for bringing out the ancient secret Shangshung civilization."Shangshung"is a word from the ancient Shangshung language."Shang"is the name of an ancient tribe,and"Shung"stands for"place"or"valley".According to historical records,the Kingdom of Shangshung came into being as early as     

The Dalai Lama’s True Face简

The uphill battle for religious freedom
Not from any particular government, but this time it is from the Dalai Lama himself who personally claims to be a champion of religious freedom. Yet he only champions those who follow him, anyone else is persecuted and segregated.     

A Thousand-Year-Old in Nyomo Town

On hearing several times that there is a thousand-year-old walnut tree in Nyamo Town in Shigatse, I was curious, as I had never heard of a thousand year old tree in my life, except for cypress and ginkgo in my hometown. I have not had a chance to have a look at it but heard lots of both legends and true stories about this tree. In awe and expectation, I paid a visit to see the thousand-year walnut tree. I remember in my hometown there is an old tree which people referred to as the ＂divine tree＂. Every time 1 visited this divine tree, my heart was always in awe. I even dared not to get too close and only watched it from a distance because I was afraid of giving any offense to the holy tree. People say every divine tree would change to another kind. But in my memory, since I was a child, I did not see any trees change species, which I actually found disappointing.     

People and Environmental Interrelationship in Tibetan Culture

Mountain and Water Deities on the Tibetan Plateau In Tibetan Buddhism,all aspects of this earth's physical environment are alive,for example,mountains,rivers,the grass,birds,fish and insects are all considered living organisms deserving of respect.Although these are not human life,according to the Dharma,all lives are equal.To take life is considered the action resulting in the worst karma.Similarly,if someone does good things,they will have a good karma resulting in a good rebirth.While it is permissible to kill a domestic animal for family consumption,hunting of wild animals for any reason is not acceptable.A person who does this will go to hell in his or her next life or be reborn as an animal.     

“MARRYING” TIBET

<正>Editor's Note:Han Shuli,modern painter and first-class national artist,has worked on art in Tibet since 1973.He has worked on quite a number of paintings on Tibet,and is honored as the"leading figure of the Tibet highland school of painting".It is often said that disposition decides destiny or your hobby foretells your fate.I do not entirely agree with this.For my part,before I was 25,it had never occurred to me that my life would have any     

The Lingering Affections OF A JOURNALIST

正A story in which a photographer helped a Tibetan girl to obtain treatment from doctors during his interviews in Tibet Autonomous Region was moved to a stage performance in the Grand National Theatre.Although this photographer has left Tibet many years ago,he is still the"prototype"of this stage performance.     

HADA:Indispensable for The Tibetan Race

Hada is a Tibetan--word meaningsilks in Tibetanlanguage.It is tra-ditionally used as a ritualfabric presented to the stat-ues of Buddha, Living Bud-dhas,any revered person orVIP, and during wedding orfuneral ceremony.     

NYIMA COUNTY,A PLACE CLOSEST TO THE SUN

<正>Nyima means sun in Tibetan.In the northwest of the Nagqu Prefecture,there is a county named Nyima.As the average elevation of about 5000 meters,the county is called the place closest to the sun.Photos in this column present the changes taken place there during a period about 30 years.Located in the near south of the"no man's land"in the northern Tibet,the former Nyima is very barren and poverty.But this is left in photos     

THE HAPPY LIFE OF BLACKSMITH SONAM WANGDU

<正>Farmers and herdsmen,after a busy year bringing in the harvest, turn their attention to domestic issues such as maintenance and the rebuilding and redecoration of their houses...in other words,they just want to make their homes comfortable as they prepare to face winter. To blacksmith Sonam Wangdu,this is his busiest season.Almost everyday he leaves home at sunrise and returns at dusk. White clouds wander across the sky while the trees are rustling in the breeze. They seem to be chatting with Sonam Wangdu,sharing his happiness in the substantial changes in the status of blacksmiths since the peaceful liberation of Tibet.In any case,his is a special trade in Tibet.     

清代八旗索伦的骑射教育

以维护清王朝统治为宗旨的骑射教育,是清代八旗索伦历史活动的重要内容。从教育内容及其目标来看,通过贡貂之役、春秋会操、旗学教育等各种方式和途径进行的骑射教育,实质上是以马步骑射技能训练为主的军事教育。这种技能性的军事教育不仅为清王朝培养了一支训练有素、能征善战的八旗劲旅,同时也对八旗索伦保持以渔猎化为核心的民族特征,维系以骑射为特征的化传统,起到了重要的保障作用。     

“鬼”玉考

“鬼”玉是最近提出的中国古代玉材及玉文化研究中的新课题.是指《禹贡·冀州》所记的冀州属地及其北部包括今俄罗斯贝加尔湖周边地区所产的玉材。在这片广袤土地上游牧、耕作、生活、繁衍的“鬼”部族及其近亲部族曾被载入史册。该地东萨彦岭和外兴安岭维季姆河等玉产地为其玉器制造提供了丰富的资源。石峁出土的126件玉器就是龙山文化时期鬼玉的珍贵遗产,其中的黑玉圭、璋等玉器是其中具有代表性的玉器。鬼玉(即石峁玉器)与所见贝加尔湖西南古文化玉器有着很大的不同.其源头可能不在贝加尔湖周边,而在其附近或距其不太遥远的地方。     

俗化南夷——岭南秦汉时代汉文化形成的一个思考

岭南地区南越国墓的文化因素构成情况大体有三:一种是相当典型的越式墓,墓主当为比较纯粹的土著越人;一种情况是越式特征已经减退而汉式因素亦不明显,墓主当为受到汉文化一定影响的土蓍越人;第三种情况是汉式因素比较明显却仍然存在相当强烈的越式因素。其中最后一类墓年代更晚,分布亦较为普遍,族属似可称"次生越人"。从考古学文化和历史背景分析,岭南汉族的最重要来源应该是"次生越人"。南越国土著越人与南下汉人融合的大趋势是"次生越人"的形成和壮大,"文化上汉化"的同时,还存在"民族意识上越化"的另一面。     

铁勒契苾部的盛衰与迁徙

铁勒契艹必 部是我国中世民族史上一个朴朔迷离的部族。其最早以“高车解批部”见于《魏书》记载。北魏太和十一年 ( 487) ,随高车酋长西迁车师前部 (今新疆吐鲁番 )。隋炀帝大业元年 ( 60 2 ) ,突兀而起 ,击败称霸西域的西突厥泥撅处罗可汗 ,在贪汗山 (今新疆博格多山 )北建立了一个号令邻国的强大的铁勒汗国。但旋起旋落 ,建国仅十年左右 ,就复为西突厥所并。自是 ,其部落又开始了频繁的迁徙过程 :自隋末唐初 ,迄五代后唐 ,龟兹之北 ,热海之上 ,河西凉州 ,多览葛南 ,黑山外 ,振武境等等 ,无不遗存有契艹必 主支驻收逗留的痕迹。本文详考了铁勒契艹必 部的盛衰和迁徙的全过程 ,从而在一定程度上澄清了有关这个部族的诸多迷雾     

部落与民族主义的竞逐——1953年法国在摩洛哥的政变与格拉维部落的兴衰

部落构成了中东社会生活的一个重要层面,是理解中东国家必不可少的视角。1953年,法国在摩洛哥发动政变,废黜了支持民族主义力量的苏丹穆罕默德五世。格拉维部落在此期间经历了兴衰起落。此次政变集中反映了摩洛哥国内部落和民族主义力量对国家政权的竞逐,是观察中东地区部落和国家间复杂逻辑关系的典型个案。摩洛哥传统势力的代表格拉维部落与国家间关系表现出复杂形态:部落利用国家力量实现崛起,部落对抗民族主义力量发动政变企图控制国家,最后部落被国家抛弃而衰落。在部落和民族主义竞逐国家政权的过程中,法国殖民者成为二者沉浮的决定性因素和制衡力量。由于部落对国家认同的脆弱性,殖民主义政权得以通过玩弄部落认同对殖民地进行分而治之。     

基于理性选择理论的“蚁族”居留意愿研究——来自北京市的实证调查

蚁族是否定居在一线城市是基于自身效用最大化的结果。本文使用课题组2016年12月北京蚁族的调研数据,对京蚁地理空间分布进行分析,在此基础上,参照理性选择理论分类标准,从生存理性、经济理性和社会理性三个维度出发,对影响蚁族居留意愿的因素进行实证考量。研究发现,蚁族是否定居北京主要受性别、教育程度、居住状况、社会保障以及社会交往情况等因素的影响,社会理性相较于经济理性和生存理性对蚁族居留意愿的影响更为显著,并从社会空间理论视角对影响因素的显著性原因进行分析,从而为相关政策制定提供参考。     

"The Ancient Economy": The Problem and the Fraud

Periodically since about 1860 the debate about "The Ancient Economy" has raged vehemently as oikos controversy , Bücher-Meyer debate , primitivists versus modernists or simply as the Moses Finley debate . Therefore, Hopkins rightly remarked: "The ancient economy is an academic battleground. The contestants campaign under various colours--apologists, Marxists, modernizers, primitivists Even within schools, there are sects." This still seems to be the case, although the author of this article does not belong to any school or sect but is looking for an anti-ideological controllable scientific truth. Whatever that may be it is, certainly, a critical venture where "fraud" is at stake. In 1986, by symbolic accident the year of Finley's death, he dared to start a new period in the debate and at present the controversy with all its usual tricks seems at its zenith again. Did the bell toll for the last round in this beloved controversy? After 150 years of debate, one can never be sure about that, but we will try again. The subject matter is no less important than the question "to whom belongs antiquity?" or "for what purposes does one study its history or culture?" The following article wants to introduce the debate in a few sentences, question its present relevancy as the Moses Finley debate and provoke readers into another one.     

“庄子是谁”四说献疑

＂庄子是谁＂,即历史上那个叫做＂庄子＂的人究竟是《庄子》中哪些内容的作者这一问题,是一个非常棘手的历史难题。对此,学界主要有四种认识：其一,庄子乃内篇的作者;其二,庄子乃外杂篇的作者;其三,庄子乃《庄子》中一部分内容的作者;其四,庄子乃《庄子》一书的作者。然而,这四说的主要依据,包括内篇精深外杂浅俗说、内篇与外杂篇必有一伪说、刘笑敢来自汉语词汇发展规律的证明等,都存在一定的漏洞。以上四说的漏洞,意味着＂庄子是谁＂的问题并没有真正得以解决。因此,基于一种相对审慎的考虑,不妨将庄子看作《庄子》文本统一组织下的一个作者符号。     

THE FOUNDING ABYSS OF COLONIAL HISTORY: OR "THE ORIGIN AND PRINCIPLE OF THE NAME OF PERU"

The name of "Peru" and the entities and beings it names first appeared "in an abyss of history" on "the edge of the world" in the early 1500s. In this essay I ask what hermeneutical truths or meanings the strange event that made the name of Peru both famous and historical holds for—and withholds from—any understanding of the meaning of colonial history. By way of a reading of Inca garcilaso de la Vega's rendering, in Los Comentarios Reales de los Incas (1609) of "the origin and principle of the name of Peru," I suggest that Peru's name is itself an inaugural event that marks the founding void or abyss of colonial and postcolonial history, which is to say, of modern global history. This événemential void is not unoccupied, however. It is inhabited by another founding, mythopoetic figure of history: "the barbarian" whose speech is registered in the historian's text.