Colonialism in the periphery: Spanish linguistic policy in New Granada,c. 1574–1625

This article examines how the Spanish Crown's attempt to implement a systematic linguistic policy across the New World from the last quarter of the sixteenth century failed in the New Kingdom of Granada. Based on the ambiguous and problematic idea of ‘general languages’ that had arisen in Mexico and Peru, this one-size-fits-all policy was wholly unsuited to even the Muisca heartlands of the archdiocese of Santa Fe. Instead, local authorities settled on the use of bespoke translations of catechetical and pastoral texts into individual local languages, even at parish level, thereby reinforcing linguistic particularism—but availing themselves of the disciplinary and procedural framework of the legislation to support their strategy. In doing so, the article seeks to challenge established assumptions about the treatment of indigenous languages in New Granada in this period, and to throw new light on unanswered questions about the Spanish response to the region's linguistic heterogeneity.     

镇江“大兴国寺记碑”研究

《至顺镇江志》中所载"大兴国寺记碑"为研究基督教在元代中国的传播提供了第一手资料,对于研究基督教(景教)的教义、景教在江浙地区的流传、景教在元代的兴衰、元政府对景教的政策、景教与佛道等教的关系至为重要。     

Pollapese Catholicism as Strategy

Indigenous groups creatively incorporate outside institutions, including Christianity, for local purposes. Furthermore, people who see themselves as observing tradition may also construe themselves as being Christian and citizens of a nation. Despite the original external origins of Christianity, meaning becomes locally constructed and asserted for local purposes so that religion as practiced is about local, regional, or national concerns rather than commitment to particular dogmas, institutions, and hierarchy. A case in point are the people of Pollap in the Caroline Islands of Micronesia, who converted to Christianity in the middle of the twentieth century through the efforts of a Catholic catechist. Today the islanders practice a vibrant version of Catholicism in which local symbols and beliefs infuse imported Catholic ritual, and in which biblical verses and imagery support secular, political strategies. Pollapese seem less concerned with theology and more with behavior that demonstrates good character. As they attempt to exploit and reconcile potentially conflicting guides for behavior from the realms of religion, tradition, and government, they make strategic use of their understandings of Catholicism's dictates for political and social purposes.     

“Tooting One's Horn” and Lauding One's Fellow in the Construction of a History of Anthropological Theory

The notion of lobbying for a place in the history of anthropological theory is used to frame the importance of the autobiography, collected works, Festschrift essays, and biography reviewed here. Ranging from bottom-up historicism, behavioral paleoanthropology, and French structural Marxism to historical particularism, the books by or about Stocking, Freeman, Godelier, and Mead emphasize the contributions of each while staking out a new or extended intellectual territory or status in the fluid (re)writing of the theoretical history of the discipline.     

Review articles/Besprekingsartikels

Abstract

Swiss missionary Henri Alexandre Junod has been widely recognised for his extensive entomological, botanical, linguistic and anthropological contributions regarding southern Africa. However, shortly after publishing his most acclaimed work, The Life of a South African Tribe, Junod wrote a little-studied novel, Zidji: étude de m?urs sud-africaines, in which he endeavoured to give a detailed portrayal of South African Society. Interestingly, he chose fiction as the best vehicle for conveying what he saw as the 'truth' of the situation. As the only novel written by Junod this is a unique piece of writing in relation to his other work and its study shows that it is essential to an understanding of Junod. In Zidji he attempts to give a complete picture of South African society at the beginning of the twentieth century by recounting a black convert's experiences of what Junod considered to be the three main influences acting upon black society of the time, that is, tribal life (paganism), the mission station (Christianity) and white society (civilisation). By considering his depiction of South Africa, in particular his presentation of 'civilisation', further light is shed on his sentiments and perspective of the missionary encounter, social change and race relations in South Africa.     

Introduction Locating an Australia‐wide Anthropology

ABSTRACT Ethnographic research concerning Aboriginal social life in the earlier settled areas of the continent has formed a minor strand within the body of Australian anthropological research. Yet these studies speak directly to the current national discourse concerning distressing conditions in many Aboriginal communities in the north. The kind of anthropology generated in South East Australia has always sought to do more than simply depict particular collective worlds—it also addresses how they are made, particularly in conditions of upheaval, relocation and engagement with state institutions and the nation's ideologies. By drawing attention to one kind of border, that between cultural/social worlds we hope to overcome another boundary, that between ethnographies of the north and the south. To this end, we draw attention to the process of boundary making that has been a crucial dynamic within the changing historical and social configurations that have shaped Aboriginal experiences of the social world. Thus, instead of reporting on the significance of cultural characteristics, this collection shifts attention to relationships with others, with the state and the encompassing society.     

冯玉祥与基督教关系研究

冯玉祥皈依基督教。是他追求救国救民和扩张个人权势的双重目标交织在一起的产物。对基督教的实用主义态度和皈依基督教而不媚外。是他最终科学取舍基督教的思想基础。由“基督将军”到三民主义信徒的演变,既是社会的产物．也反映了他在追求救国救民和扩张个人权势的双重目标下力图追赶中国近代政治发展潮流的复杂性和曲折性。     

《红楼梦》中的基督教思想与活动──教士涉足大观园

本文将《红楼梦》中涉及基督教思想与活动的相关内容抽绎出来,结合曹雪芹所处的社会背景和历史条件,进行了缜密的解析。     

You gotta throw away culture once you become Christian: How ‘culture’ is Redefined among Aboriginal Pentecostal Christians in Rural New South Wales

ABSTRACT This paper is an ethnographic and historical exploration of Aboriginal Pentecostalism, which permeated quickly into the Aboriginal community in rural New South Wales in Australia during the early twentieth century. Today the Aboriginal Pentecostal Christians in this region renounce Aboriginal ‘culture’. This, however, does not mean they reject Aboriginality. By examining Malcolm Calley's ethnography on the mid‐twentieth century Pentecostal movement in this region and drawing upon my own fieldwork data, I show the way in which this group of Aboriginal Christians of mixed descent in a ‘settled’ part of Australia have maintained Aboriginality and reinforced attachment to the community through faith in the Christian God, whilst, paradoxically, developing strong anti‐culture and anti‐tradition discourses. This paper advocates shifting the study of social change from a dichotomised model that opposes invading moral orders against resisting traditional cultures, to one that examines the processual manifestations of the historical development of vernacular realities.     

罗马时代的信仰危机

异教时期的罗马国教具有公共性、反个人崇拜及相对宽容等特点。自从元首政治建立之后,随着东方思想的大量涌入,有关个人灵魂拯救的秘传崇拜开始打破公共崇拜对于信仰领域的垄断;皇帝崇拜日益冲击着城邦宗教中的共和与民主传统;与此同时,帝国政府对于异己思想表现得越来越不宽容。这种信仰危机随着3世纪社会总危机的爆发而日益加剧,其最直接的后果就是造成了普遍的道德危机。基督教的崛起有效地缓解了公共崇拜与私人信仰之间的张力,彻底瓦解了个人崇拜赖以存在的基础,并用一套全新的伦理原则重塑了社会的道德模式,因而最终结束了这场长达四百年之久的信仰危机。     

Designing Constitutions in Britain’s Mid-Nineteenth Century Empire – Indigenous Territorial Government in New Zealand and Retrieving Constitutional Histories

Focusing on the striking instance of colonial New Zealand, this article examines constitutional design for colonies of European settlement, arguing about such design in two key respects. First, this article examines the proposals of so-called ‘colonial reformers’ endeavouring to influence constitutional framing, including how their notions on ‘local self-government’ or ‘municipal government’ were reflected or not, while also illuminating their concepts of how to accommodate indigenous territorial governance and indirect administration of indigenous territories in the late 1840s and early 1850s. Second, recovering traces of these disputes and ways of thought from the archives, and how they were operationalised in grounded constitutional drafting or design, rather than resorting to analysing abstract canonical, high-level texts, such as those of Henry Maine and John Stuart Mill, is ultimately more rewarding for evaluating constitutional emergence and design. It reveals tensions within ‘colonial liberalism’, as characterised by Edward Gibbon Wakefield. How putative settler interests informed these metropolitan-Westminster constitutional enactments or not, assessed through cabinet-level discussions, in Colonial Office deliberations on settler agitation, illustrates missteps and failures as well as the particular ways in which diverse features of imperial constitutional design emerged. Examining these points is timely given Linda Colley’s focus on a ‘contagion of constitutions’ in the late eighteenth and early to mid-nineteenth centuries.     

Resistance and the politics of negotiation: women,place and space among the Kayapó in Amazonia,Brazil

In this article, I suggest that a critical analysis of Kayapó participation in resistance strategies should be inclusive of negotiated politics, everyday resistance and micro-scale strategies of contestation along with the public and highly dramatic. In particular, I interweave theories of gender, resistance and space to analyse women's strategies of resistance and spaces of negotiation in a Kayapó village. I not only emphasize the performative politics of activism, but also highlight the gendered facets of performance and resistance. I suggest that a critical analysis of women's participation in resistance strategies should be inclusive of but not overshadowed by the highly visible, spectacular forms of social movements. Drawing upon more than 12 months of ethnographic research in a Kayapó village, I note the importance of examining everyday experiences of discord and resistance in Kayapó villages. This micro-scale perspective is especially salient if we consider that women might be unevenly included or not have routine access to leadership roles and protests. Finally, I draw attention to the power-laden spatial politics of contestation in order to trace the way in which women are using distinct facets of village landscapes for performative practices and politics.     

旅游软实力初论

旅游软实力是一种文化软实力,指旅游目的地在主客双方的文化对比、形象营销和旅游产品竞争中形成的,使旅游者认同和服膺旅游目的地文化,修正其文化偏好的能力。中国古代有过很好的旅游软实力。西方现有反客为主的单向度旅游文化空间建构模式违反了旅游软实力以主为主,以目的地真实的日常生活为理想景观的文化结构模式,是主客冲突的根源之一。彰显文化主体性是构建我国现代旅游软实力的核心工作。当前应从重建旅游实践美学、重组旅游产业结构、再造旅游管理理论等方面入手强化我国旅游软实力。