SHAE DANCE IN BATANG AND CULTURE

People of the Tibetan ethnic group in Garze are also good singers and dancers.VISIBLE CIRCLE DANCE. A circle of people singing and dancing can be seen on a stonewall fresco in Cave No.156 in Dunhuang, famous for its grottoes. This is what the Tibetans call Kham Shae Dance, which means dance performed by Kamba people in Garze, who also call it Batang Shae Dance. In the 1940s, when Mao Zedong and Chiang Kai-shek were engaged in peace negotiations in Chongqing between the Communist…     

TIBET AND TIBETAN CULTURE IN MY EYES

<正>Tibet Autonomous Region is a place of spectacular scenic beauty.I have had the privilege of visiting it four times.In addition,I have visited quite a few Tibetan areas outside Tibet,including in Qinghai,Sichuan,Gansu,and Yunnan.My visits to the Tibetan areas of China span the years 1985 to 2011.     

ETHNICITY AND MATERIAL CULTURE IN ANTEBELLUM NORTH CAROLINA

Abstract

During the early to mid-nineteenth century, the expanding market revolution caused the broad distribution of a wide variety of mass-produced goods, even to frontier regions of the United States. This analysis uses the material assemblages from three contemporaneous sites (ca. 1840–50) in southwestern North Carolina that represent the households of Cherokee and white tenants and enslaved African Americans. Analyses of three distinct artifact classes suggest a homogenized material culture in which faunal remains are more illustrative than other artifact classes in identifying ethnicity.     

THE GREAT TANGKA OF TIBETAN ART AND CULTURE OF CHINA SHOWN IN BEJING

WhentheGreatTangkaofTibetanArtandCultureofChinaisshowninBeijingbetweenApril18andJune4,itcreatesahitinthecapitalcityThetangkapaintingscrollmeasures618meterslongand2.5meterswide.The1,500squarematerscroll,thelongestofitskindintheworIdtodayweighssome1,000kg-ThetangAnpaintingscrollcoversthehiStoryCulture,folkIoreandartoftheTibetanrace.IttelIsofthecreationoftheworId,thesourceoftheTib6tanrace,livesofvariousTUbokings,lifeofSakyamuni(founderofBuddhism),sto-riesofTibetanBuddhiStseCts,peoplefa…     

COMMUNICATION AND INFORMATION DIMENSIONS OF ARMS CONTROL

More than a decade of emphasis on arms control through agreed numerical ceilings on weapons by type has failed to create a safer world or slowed the trend toward the increasing number, sophistication, and proliferation of destructive capacities. Accordingly, it is past time for renewed and major attention to arms control through communication and information regimes–to C³/I, i.e., communications, command and control, and intelligence. Priorities and possibilities in three areas merit pursuit: within U.S. and allied forces; between adversaries; and for potential third party sources of guarantees, sanctions, and mediation.     

THE EVOLUTION AND DEVELOPMENT OF CULTURE

In his thought‐provoking book, Alex Mesoudi argues for an evolutionary, unifying framework for the social sciences, which is based on the principles of Darwinian theory. Mesoudi maintains that cultural change can be illuminated by using the genotype‐phenotype distinction, and that it is sufficiently similar to biological change to warrant a theory of culture‐change based on evolutionary models. He describes examples of cultural microevolution, within‐population changes, and the biologically inspired population genetics models used to study them. He also shows that some aspects of large‐scale (macro‐evolutionary) cultural transformation can be studied by using ecological models and phylogenetic comparative techniques. We argue that although Mesoudi's evolution‐based perspective offers many useful insights, his ambition—the unification of the social sciences within a Darwinian framework through the use of the methods and models he describes—suffers from a major theoretical limitation. His reductive approach leads to overlooking culture as a system with emergent processes and features. Mesoudi therefore does not engage with any of the central past and present theories in sociology and anthropology for which the systems view of culture is central, and he does not analyze the emergent, high‐level properties of human cultural‐social systems. We suggest that a systems perspective, using some analogies and metaphors from developmental biology, can complement the evolutionary approach and is more in tune with a systems view of society. Such an approach, which stresses feedback and self‐sustaining interactions within social networks, and engages with the insights of sociological and anthropological theories, can contribute to the understanding of cultural systems by highlighting the evolution of processes of social cohesion, and by making use of the mathematical approaches of complexity theory.     

SOCIALIST COMMUNICATION STRATEGIES AND THE SPRING OF 1917

The Russian Revolution of 1917 presented Swedish Social Democrats with a dilemma: how could they use the transnational revolutionary momentum to further universal suffrage, without supporting actions possibly leading to violence? In striking this balance, the use of communications was central. This article uses the concept of the media system to analyse the communicative practices and strategies developed by the Party in the early 20th century, and how these were employed between 1915 and 1917, in relation to the hunger marches and revolutionary pressures. The study shows that the Party had established conscious agitation strategies and an elaborate national communication structure, which enabled coordinated opinion activities. As early as 1915, the Party began using these tools to initiate a national opinion movement concerning the food situation. In 1917, faced with the combination of events in Russia and erupting hunger marches, the Party leadership chose to emphasize security and stability, focusing on events the Party could control, such as the 1 May demonstrations. The resulting development of revolutionary opinion in Sweden during the spring of 1917 and the ensuing political changes reflected conscious media management strategies by the Left, who used the media system to navigate and shape a transnational revolutionary moment.     

A GENEALOGY OF SELF IN CHINESE CULTURE

此項「自我在中國文化中的譜系」研究包括三個互為關聯的階段：(一) 字源 及語義的分析、(二) 重要文化符號的辨認和分析,(三) 論述分析。 字源分析 首先發現自我的概念跟身體的概念有着密切關係,語義分析繼而顯示自主性 及自我修養的集體意識,亦反映着自我與他者的多元關係。 以上的發現,均 成為後續兩個研究階段的線索。 階段二的研究,以牧牛圖和太極拳為兩個重 點分析的文化符號;並應用了本雅明 (Walter Benjamin) 的方法,大量地搜集 片言隻語以及影像,且試圖對有關自我的內隱概念進行理論性建構。 透過對 上述兩個重要文化符號的分析,呈現出關於自我覺察、自我轉化,和自我超 越的內隱理論。 我們可以視這兩個文化符號為「辨證性影像」,用以抗衡中 國文化中有關他者遠比自我重要的刻板印象。 第三階段的論述分析為前述兩 個階段的延伸,亦以傅柯 (Michel Foucault) 的方法為本,包括着眼於有效言 說的規律性、論述的形成與轉化、權威的角色,以及論述的實踐策畧等。 論 述分析的主題包括「形神共養」、「形、氣、神」三位一體的概念演構、 「養氣」的傳統,以及道德自我理念的成熟化。 此外,郭店出土的竹簡所帶 來對自我譜系的新認識,亦是討論的焦點。 關於個體性論述在傳统和現代中 國的形成與轉化,亦為分析對象。 綜合分析,一種關於自我關顧及自我修養 的深厚傳统,處處展示於中國歷史中。 中國文化中的自我,經常與他者有着緊密關係,不管他者所指涉的是重要他者、社羣中的他人,還是大自然界。 至於中國文化中自我跟道德的密切關係,也是值得注视的。

總而言之,本研究顯示譜系研究的進路富有潛力。 經此進路,本研究一 方面可以反映自我在中國文化中的豐富性和多元性;另一方面亦可通過分析 「家族相似性」來發現自我在中國文化中的原型。 透過自我關顧及自我修養 作為主要機制,這個原型在中國文化中表現為自我覺察、自我轉化和自我超 越的一個整體性發展歷程。 此一研究進路兼具促進不同文化間交流的作用, 研究過程也讓我們對譜系研究的方法改良及局限性作出更深入的思考。     

TRADITIONAL CULTURE OF TIBETAN-INHABITED AREA IN SICHUAN

Like other Tibetan-inhabitedareas in China,that inSichuan Province has sutrastreamers fluttering atopalmost all the mountain peaks,Mani stonemounds lying by each road,and glisteningmonasteries in each city or town.More-     

NOT QUITE AN UROBOROS: THEORY,POWER, AND POPULAR CULTURE IN EARLY MODERN JAPAN

Katsuya Hirano's The Politics of Dialogic Imagination: Power and Popular Culture in Early Modern Japan offers an Althusser‐inflected analysis of the relationship between power structures and the economy of cultural production, with a focus on late eighteenth‐ and nineteenth‐century Edo. Hirano spells out his cultural assumptions, and then examines the cultures of parody, comic realism, the grotesque, and the changing relationship between the Meiji state and the body. This theoretical tour de force, however, raises many questions regarding its assumptions about the structure of the early modern Japanese polity, elided evidence, and interpretation. As such, it will stimulate ongoing discussion regarding the place of theory, and in particular of neo‐Marxism, in contemporary historiography.     

读编往来

读者：猪八牛（北京） 《西藏人文地理》的编辑!你们好!看见你们要改版和增加栏目的消息后,我想说点我的看法和建议：我觉得、现在你们的杂志最大的问题是,没有弄清楚,你们到底需要一本研究型的杂志还是分享型杂志。在期刊市场化的今天、这本杂志有几个致命的缺陷——     

CHINA TIBETAN CULTURE FORUM KICKED OFF IN KATHMANDU

正A two-day China Tibetan culture forum started in Kathmandu on June 6th.China Ambassador to Nepal Yu Hong,Deputy Director-General of China Tibetology Research Center An Qiyi and Nepali Deputy Prime Minister Krishna Bahadur Mahara inaugurated the event with the presence of culture experts,politicians,media personnel and