论鄂伦春族狩猎文化的特点及其局限性

人类文化与其所从事的生产活动息息相关,一方面人类文化是在生产活动中创造的,另一方面不同的生产类型产生不同的文化。鄂伦春族自古就以狩猎为生,在长期历史发展过程中,形成了他们固有的狩猎文化模式。本文就以此为例论述狩猎文化的特点及其发展的局限性。一鄂伦春族,元代称为“林木中百姓”,其远祖可追溯到南北朝时期的室韦族。从南北朝至解放初,鄂伦春族一直以狩猎为生。狩猎生产在鄂伦春族历史上存在时间如此之长,是由多方面因素决定的。首先,地理环境起着决定性作用。鄂伦春族一直没有离开兴安岭山林。这里地处北纬48°至53°之间,是寒温带,生长着茂密的原始森林,野生动物资源丰富。     

中外学者对我国东北边境少数民族进行联合考察

由黑龙江省社会科学院西伯利亚研究所所长徐景学研究员带领的一支由中外学者、专家组成的考察队,于1988年8月4日至9月2日对我国东北的黑龙江、嫩江流域地区的少数民族进行了联合考察。成员还有黑龙江省民族研究所所长徐基述副研究员,黑龙江省社会科学院西伯利亚研究所研究室主任侯育成副研究员、黑龙江省民族研究所历史研究室主任方衍副研究员以及芬兰学者尤哈·杨虎嫩研究员。这次考察的范围、对象,主要是黑龙江流域地区及嫩江流域地区的柯尔克孜族、鄂温克族、鄂伦春族和达呼尔族,重点考察了刺宾河流域的鄂伦春族。进一步考察了有关这些民族发展的历史与今天的经济和文化(包括语言、文物、宗教、婚姻和风俗习惯等)。     

定居化过程:文化碰撞的悲喜剧——1958年前后的鄂伦春社会

鄂伦春族做为狩猎文化共同体,游猎是文化的核心。考察该族近50多年历史,可以认为,由"游"到"定"——即政府二十世纪五十年代初期组织实施的猎民定居,以及由此开始的"转产"历程,彻底拉开了狩猎文化前途和该群体生存前景问题的序幕。本文从狩猎文化与环境关系的理论视角,重新梳理1958年前后政府动员推行的鄂伦春族定居化过程,辨析狩猎文化与急剧变化的环境的接触、碰撞形态,揭示其中可能的文化差异因素,从而为理解鄂伦春族及现代化潮流裹挟中小民族因传统而带来的特有的生存发展难题提供启发。     

东北三少民族文学史编撰研究

东北三少民族鄂伦春族、鄂温克族、赫哲族文学史在文学史观、研究方法、评价标准等方面有高度的一致性,充分反映了三少民族文学互相交往、交流、交融的发展过程。文学史问题的论述其核心要义是以“文学性”为基准,追求开放而多元的文学史观,鄂伦春族、鄂温克族、赫哲族三部民族文学史更重视物质文化发展对文学的影响,相对于以往以朝代断代、将文学史与政治史重合,则更强调文学、文化的历史发展自主性。     

青海古代文化遗址时空分布特征

本文对青海古代各历史时期的文化遗址及文物进行了分析与探讨,提出了青海古代文化遗址有着分布的集中性、石器时代的完整性以及多元结构的民族文化特点;论证了以上特点是由地理环境及历史的各民族文化活动所致。     

论鄂伦春族传统儿童游戏

鄂伦春族世代生活在黑龙江沿岸,伴随民族的发展逐渐形成独特的鄂伦春族游戏。鄂伦春族游戏可分为冰雪游戏、体能游戏、跳跃游戏、绳类游戏以及生活游戏等种类。通过各项游戏的训练,鄂伦春人增强了民族体质,锻炼了狩猎能力,被纳入八旗后又提高了军队的战斗力。     

鄂伦春族教育三题

鄂伦春族,是我国民族大家庭中一个人口较少的兄弟民族,有语言,没有文字。为了与外界交流,在清朝统治时期,有些鄂伦春人开始学习满语、满文,以后又有人学习汉语、汉文。到了民国年间,黑龙江地方政府陆续为他们兴办了三所初等小学、两所高等小学,鄂伦春人还自办了三所公立国民小学。据民国十一年统计,学生总数曾达二百多人,这是解放以前鄂伦春族教育事业发展的顶峰。鄂伦春族官民和一些外来的有识之士,为倡导和兴办鄂伦春族教育事业,作出了积极的贡献。下面论述的就是关于鄂伦春族教育事业发展的三个问题。     

从鄂伦春族的宗教信仰看其丧葬习俗

<正>鄂伦春族历史悠久,文化源远流长,在长期的历史进程中形成了具有明显东北内陆特色的鄂伦春族文化。其中鄂伦春族的丧葬习俗受其宗教信仰的影响较深。"鄂伦春"是民族的自称,是"山岭上的人"之意,也有解释为"使用驯鹿的人"。他们大部分生活在黑龙江,内蒙古地区。     

民国时期若干东北民族的分布

我国东北地区,居住许多民族,其中较大的民族,除汉族、蒙古族、满族外,达斡尔族、朝鲜族、鄂温克族、赫哲族、锡伯族等,都是影响较大的民族。近几年来,许多民族学家对这些民族的历史和现状,都作了很好的研究,但民国时期研究较少。现仅就民国时期满族、朝鲜族、赫哲族、鄂温克族、鄂伦春族的分布状况,作一简略的综述。     

从家庭公社到地域公社——鄂伦春族原始生产方式的解体

鄂伦春族是我国人口最少的民族之一,1958年为二千四百余人,分布在黑龙江省鄂伦春自治旗和呼玛、爱辉、逊克等县。鄂伦春族在解放前是我国从事狩猎生产,还处在原始社会解体时期的民族之一。和其他民族同样,鄂伦春族"曾经经过了若千万年的无阶级的原始公社的生活"。这种原始公社的早期即母权制氏族公社的情况,由于年隔久远,只在他们的传说故事中保留着朦胧的记忆,在他们的生活习俗中保留着少许的痕迹,但对它的晚期即父权制家     

东部企业投资、兼并与东西部地区协调发展

东部企业进入西部地区投资、兼并,是实现东西部地区协调发展的主要方式。对于东部地区来讲,企业的对外投资和兼并可以加快丧失优势产业的退出、产业结构升级,以及进一步增强企业的竞争能力。对于西部来讲,则有助于使潜在的优势转化为产业优势和经济优势,并使现有资产得到充分有效利用。同时东部企业这种跨地区投资、兼并行为,能够使东西部地区的优势都能得到发挥,并有利于我国地区结构的调整和优化。     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

THE POLITICS OF DESPAIR AND THE CALLING OF HISTORY

What happens to history as a set of practices and intellectual protocols when the assumed subject of our historical narratives is not a product of the European Enlightenment? Such has been the question motivating much of Dipesh Chakrabarty's work for almost thirty years. This essay offers a largely chronological account of Chakrabarty's major works. It begins with his first book, published in 1989, which provided a culturalist account of working‐class history in Bengal. It then tracks his movement in the early 1990s toward a position positing radical disjuncture and even incommensurability between the worlds of Indian subalterns and Western moderns, and his subsequent attempts to soften and blur precisely this kind of disjuncture. Meditating on the problems posed by the experiences of subjects who did not live within the time of history led him to answer in the affirmative the question of whether there are experiences of the past that history could not capture. Soon thereafter, however, he drew back from the most extensive articulation of this claim, suggesting that the experiences of the non‐Enlightenment subject could function as a positive resource and not merely as the source of a profound and destabilizing critique. I argue here that this solution to the problem of incommensurability is not entirely satisfactory, for it relies implicitly on precisely the kinds of argumentative asymmetries of which his earlier analysis taught us to be wary. Chakrabarty himself, meanwhile, has continued to step further away from the radicalism of the early 1990s; his most recent book may be read as a defense of rationalist history in the face of contemporary threats posed by the rise of a politics of identity in India.     

THE CRISIS OF CULTURE AND THE CULTURE OF CRISIS

“Crisis” in cultural policy is a widespread phenomenon, whose meaning can be exemplified in case of opera. The Berlin, Paris and London opera houses hit a crisis at the end of the twentieth century. At the core of these crises and the discussions surrounding them were funding problems – which were also a point of academic interest. But beyond that, opera seemed to be an arena of discourse where creeping conflicts in the political system and society were debated as fundamental crises of a most cherished cultural heritage. This paper examines how, in these cases, “crisis” proves to be a cultural phenomenon in itself, displaying a symbolic and functional character rather than being defined by references to specific matters and qualities.     

PROBLEMS OF THE LEVEL OF THE CASPIAN AND THE STABILITY OF ITS SHORELINE

The first of two papers on the problem of forecasting the level of the Caspian Sea evaluates factors widely believed to have been responsible for its lowering during much of the present century (including tectonic movements, climatic cycles, human activity). It concludes that previous forecasts have been inaccurate because of the failure to adequately model the complexity of processes involved, specifically the internal mechanisms of “self-regulation” of water levels. Continuation of the recent slight rise in the Caspian's level is predicted at least into the early 1990s (translated by Andrew R. Bond).     

人地关系观、规划观的历史轨迹初探——兼论城市规划观的未来趋向

本文探讨了人地关系观及规划观的历史演变,结合后现代主义思潮,对城市规划今后发展方向提出一系列建议。     

哈大产业带产业结构调整优化及重点产业发展

哈大产业带是东北区的人口和产业密集带,是东北区的核心地带。文章分析了该产业带的产业发展优势,指出了产业发展存在的问题。根据产业结构调整优化原则与重点产业选择原则,结合定量分析,制定了产业结构调整优化方案,选出了重点产业。哈大产业带重点产业是农业及农产品加工业、机械工业、石化工业、高新技术产业、第三产业,本文探讨了各重点产业的发展思路与发展重点。     

中国报刊生产的空间特征与区域发展趋势预测

报刊的出版发行工作的效果与报刊生产地的空间区位密切相关。目前国内外地理学界对此问题的研究见诸文字的还不多见,这一研究领域急待发展。本文分析了我国报刊生产空间分布特征,划分了报刊生产的空间功能类型区;进行了报刊生产的区域发展趋势预测。