Four Holy Lakes in the Tibetan-Inhabited Areas

EDITOR'SNOTE:lnthemindoftheTibetans,mountainsrepresentthemaleaspectsofnature,whileIakesrepresentthefemale.Botharecon-sideredholyandarenottobeharmedinanyway.TheTibetan-inhabitedareasaredottedwithfourmajorholylakes:LakeMapamYumco,LakeYamzhogYumco,LakeNamCo,andQinghaiLake.ManyTibetanlegendsandfolktaleinvolvethesefoursacredlakes.BoSoMofTffEMoTHffi.LegendhasitthatMilhaRibaandNaruBenqoinfoughtalongtheshoresofLakeMapamYumcoforcontroloftheKangdeseMountainRange.ItwasMilhaRibawhowonin…     

Great Change in The Tibetan-Inhabited Areas In Qinghai

EDITOR’S NOTE:In 2001,Yushu in Qinghai Province celebrated the50th anniversary of its becoming a Tibetan Ethnic Group AutonomousPrefecture.In 2003,Huangnan and Haibei also celebrated their ownsimilar 50th anniversary.The Tibetan-inhabited areas in Qinghai Provincehave developed rapidly in terms of economic and social development.     

Tibetan-Inhabited Area in Deqen in Development

Deqen, honored as “Shangri La”,is located in the area where three rivers meet to form one in the Henduan Mountains straddling the borders of Yunnan, Sichuan and Tibet. The Deqen Tibetan Ethnic Group Autonomous Prefecture, founded in September 1957, is the only Tibetan autonomous prefecture in Yunnan Province but one of 10 in the     

School Education in Tibetan-Inhabited Area in Sichuan

The Tibetan-inhabited area in Sichuan Province is composed mainly of the Garze Tibetan Autonomous Prefecmre, the Aba Tibetan and Qiang Autonomous Prefecture, and Moli Tibetan Autonomous County of the Liangshan Yi Autonomous Prefecture. It is situated on the Northwestern Plateau bordering     

School Educcation in Tibetan-Inhabited Area in Sichuan

The Tibetan-inhabited area inSichuan Province is composedmainly of the Garze TibetanAutonomous Prefecture,the AbaTibetan and Qiang Autonomous Prefec-ture,and Moli Tibetan AutonomousCounty of the Liangshan YiAutonomous Prefecture.It is situated     

Observations on the Nature and Culture of Environmental History

This article aims to consider the robust field of environmental history as a whole, as it stands and as it has developed over the past twenty‐five years around the world. It necessarily adopts a selective approach but still offers more breadth than depth. It treats the links between environmental history and other fields within history, and with other related disciplines such as geography. It considers the precursors of environmental history, its emergence since the 1970s, its condition in several settings and historiographies. Finally it touches on environmental history's relationship to social theory and to the natural sciences as they have evolved in recent decades. It concludes that while there remains plenty of interesting work yet to do, environmental history has successfully established itself as a legitimate field within the historical profession, and has a bright future, if perhaps for discouraging reasons.     

华夏性文化史上的两块里程碑──《老子》与《老子想尔注》

本文认为通过《吕氏春秋》可证实老子的性学思想已成为先秦精英阶层的共识,《老子》对性文化作出了极大的贡献,《老子想尔注》是道教创使人对《老子》性文化的整理、继承与发展,《老子》和《老子想尔注》构成了华夏性文化史上的两块里程碑。     

文化、权力与世界历史—兼评埃里克·沃尔夫《欧洲与没有历史的人民》

本文以埃里克·沃尔夫的《欧洲与没有历史的人民》为切入点,探讨了世界历史研究中的文化、权力等问题。文章以唯物史观为理论指导,首先批评了将文化理解为固定的、单一的和以自我为中心的错误观念,指出只有将文化视为开放和互动的系统,才能真正认识世界历史中复杂的联系。同时,文章也分析了世界历史编纂中"欧洲中心主义"背后所体现的知识与权力的纠结,以及欧洲是怎样运用它在知识上的这一权力去书写以自我为中心的世界历史的。在此基础上,文章提出世界历史研究应注意地区性历史与全球性历史的结合,既要看到全球性力量所带来的巨变,也要关注各种地区性力量在这一过程中起到的作用。唯如此,才能理解世界历史中统一性与多样性的联系,而不会将之看成是"欧洲中心"的力量在其中起主导作用的过程。     

岩溶地貌与宜兴相关历史文化的生成--对一个地域人地关系的文本解析

特定的地理环境会使一地的民众产生与之相适应的生产方式和生活方式,进而表现为该地特有的化性质和地方性格。地域化之间的差异一定程度上是自然差异在人地关系中的衍生,或说是化形态差异的表现。以江苏宜兴为例,该地具有重要影响的一些历史化(如道教信仰、国山封禅以及梁祝化的形成)就与该地的喀斯特地貌环境有着密切的关系。     

面向高原(外一篇)

面向高原,世间一切的色彩顿然失却光泽;面向高原,人类所有的词汇瞬间变得干瘪。——印度板块和欧亚大陆板块的轰然撞击,使得受孕的喜玛拉雅古海隆隆升腾……世界第一巨人,宣告诞生了!     

草原上的格桑花

我的故乡在青海高原,在这片神奇而美丽的土地上生活工作了40多年,因从事林业工作,每年大部分时间都在林区、草原和乡村里跑,在牧区经常听到高原人赞颂格     

中国龙的历史文化学阐述

龙起源于图腾 ,最初是人们对图腾的称谓 ;在龙的概念之下 ,是许许多多不同的动物形象 ,它们是不同集团的图腾物 ;龙是一种人文动物形象 ,随着社会的发展与人们需求的变化 ,龙的内涵也在不断地发生着变化     

晚清北方寺庙和社会文化

晚清时期北方地区的大小村落中普遍存在寺庙,基本可以说是"无庙不成村"。通过对武清、深州、定州、青县、唐县、望都、延庆七州县的具体考察可知,一般而言,千人以上大村落拥有的寺庙数大幅度超过该地区村平均数,百人以下小村落的寺庙数则低于村平均数,但相反者也不乏其例。乡村中寺庙以土地庙最为常见,关帝、龙王、真武、观音等亦为众多寺庙所祀的主要神佛道。而主持寺庙庵观的究竟是僧或尼或道,则呈现出较大的随意性,并不存在一定的界限和规则。另外,寺庙不仅是乡民精神寄托、免灾祈福之所,也为人们设立社会救济机构、举办义学乡塾等提供了空间,因此,当时的寺庙具有较为广泛的社会文化功能。     

民族精神、先进文化和历史研究

化是经济发展和社会进步的强大精神动力,是衡量一个国家综合国力的重要标志之一。在当代中国,坚持和发展社会主义先进化的重要任务之一,是培育和弘扬民族精神,为建设有中国特色的社会主义,提供精神的和智力的支持。发展先进化,培育和弘扬民族精神的重要途径之一,是发掘丰厚的中国历史化资源。优秀的中国史学遗产,不仅是中华民族精神发展的记录,同时也是当今为实现中华民族的伟大复兴,培育和弘扬中华民族精神的取之不竭、用之不尽的宝藏。