毛泽东嫁女儿

1968年,毛泽东发出了“知识青年到农村去,接受贫下中农再教育”的指示。李讷是毛泽东的小女儿,当时正患神经衰弱症,而且比较严重,但毛泽东还是将她安排到江西省瑞金县沙洲坝大队上坝生产队劳动锻炼。1971年9月初,在江西瑞金沙洲坝大队劳动的李讷,写信向毛泽东汇报了自己的婚姻设想。她的男友政治上可靠、共产党员,是中央办公厅江西“五七”干校的工作人员,准备近期与男友结婚,请毛泽东定夺。     

嫁姑娘寨

基诺公社巴卡大队有个寨子,名叫巴杯,意思是嫁姑娘寨。这个名字是因这个寨子出嫁了一个姑娘而得名的。从前,基诺山上有一个寨子,姑娘长得特别漂亮,尤其是她们那粉红色的面庞十分逗人喜爱。据说这是造物主阿嫫晓白在造山造平地的途中,被勐养的魔鬼将利刃安放在大红树的扁担上,在挑土时扁担折断,利刃砍断了阿嫫晓白的肩胛,血喷如注,飞溅到这个寨子的土地上,殷红的土地滋润着姑娘们的脸蛋,才使今天姑娘们的脸色更加美丽动人。这个寨子的美丽姑娘当中,出类拔萃     

嫁别歌

请听我唱啊,姑娘!你做新娘的消息已飞进我的耳朵,我的心就象被野猫抓的一样啊!想过去,你我纯洁的爱情,象没人踩过的路。如今你有了新的爱人,怎么不早一天告诉我?痛苦折磨着我,但又有什么办法啊!你若能从他那里得到幸福,我愿按住疼痛的心为你快乐。你生的若是女儿,我给她取个名字:“定甩”—愿她是“大锭的银子”,①得腊维:布朗语,意为阿哥。②布朗族的一种弦乐器,形似胡琴。③汪腊奔:布朗语,意为阿妹。④这歌,在打洛公社叫“嗯双商脚”.你生的若是儿子,我给他取个名字:“新丙动”—愿他是“地方的主人”。我在这里为昔日的恋人祝福:愿你过上…     

美女风波

午睡后,我正忙着给小朋友扎辫子。突然,徐欢还没等鞋子穿好就急忙跑过来向我告状:"杰说我是美女!"没等我开口,其他小朋友抢着说:"吴说楠是     

争美女

从前,在一个渡口,来了三个乘客,二男一女,加船老板共四人。那女子长得亭亭玉女,犹如天仙一般。男的是文武两状元。上船后,三个男人见女子这般漂亮,表面上默默无言,内心都在打着鬼主意。船来到河中间,文状元为了讨得女子的欢心,显示自己出口成章的本事,就随口念道:“我笔儿尖尖,碟儿圆圆,船上的美女,是我的晚年。”武状元一听,那怎么行,看我的:“我箭儿尖尖,弓儿圆圆,船上的美女,是我的晚年。”船老板也不示弱:“我篙儿尖     

塔什干的呼愁

我在塔什干一处小酒馆写下这些文字。外面,雪片敲打着街道。入冬以来的第一道寒流正席卷乌兹别克斯坦,它淹没了城市的喧嚣,抹去了人们的低语,世界像被装上了消音器,顿时安静下来。     

风过伊朗

如果你去伊朗,你一定会慷慨解囊,花钱基本不用瞻前顾后,更何况又是这么一个历史悠久风情独特的国家。伊朗在我国古代史书上称为“安息”国。公元前6世纪称波斯,是个大帝国。这是个高原,山地相间的国家,大部分位于伊朗高原上,海拔一般在900至1500米之间。     

伊朗坎儿井

<正>坎儿井是干旱地区一项特有的、古老的水利工程,同时也是人类改造利用自然环境的一大创举,被誉为“活的文化遗产”。它存在于至少40个国家和地区,从中国新疆一直到北非沙漠都有建造,其中尤以伊朗境内坎儿井为典型,它的出现为当地民众的生产和生活带来了极大便利,承载着一代又一代人的智慧与心血。     

藏族“八千”女：要嫁就嫁解放军

1973年,我被安排到西藏自治区边境县亚东工作.一到亚东,凳子还没暖热,耳边就传来了有关“大八千”和“小八千”的话语.从众多的叙说中,我很快弄明白,这原来是好事的人冠给两位漂亮的藏族姑娘的外号.这外号源自她们扑朔迷离的爱情故事.     

乐与愁

这几日,常露病态,总是全身不舒服.也有时不能自已的叹息一阵,想着事,又遇到事,倒是不可避免的想的多了._x000d_有时,乐的不行了,便言之,吾之言可行,汝等皆旁观.兴奋之后,又叹了气,还是乐不起来._x000d_有人问,乐,为何物?只不能说,也不知如何去说,生活倒是苦楚了._x000d_又一日,苦着脸,心情不能自控,...     

Marriage and Trial Marriage Building

The name system of Sherpa people inTibet is similar to that of the Nepalesepeople. Sherpa people in Lixing havebeen living there for some 260 years;they originally came from Sharzebo ofNepal; but some others say they camefrom Garze of Sichuan.When strangers meet, they will askthe family names of each other. If theyhave the same family name, they cannotjoke with each other and cannot inter-marry.In the past, Sherpa people did notintermarry with Tibetans or other ethnicgroups. But they coul…     

绝色长白山

长白山,的确长白. 因为冬日长,又落雪厚,所以,从每年的9月底,一直到来年的4月,漫长的6个月时间,一直是白茫茫的一片.而在山顶,待到阴、阳两坡的雪完全化尽,也只有7、8两个月.即便是6月,杜鹃花盛开时,花叶之间还时常夹杂了冰凉的残雪.但以往,人们去长白山游,多选择夏天,为的是避暑,也选择秋季,去看那斑斓锦绣的山林.而到了冬天,进山路上却没了人迹.其实,白雪覆盖的长白山才最有丰韵.     

Regionalism, Iran and Central Asia

A combination of revolutionary ideology, trouble with neighbours and location in the Middle East, where regionalism is moribund, make the Islamic Republic of Iran an unlikely enthusiast for regional coalition-building. The impetus towards regionalism derives first and foremost from geopolitical considerations–the need to counter the US government's efforts to isolate Iran–but also from domestic dynamics; the regionalist discourse has lent an acceptable ideological colouring to an increasingly pragmatic foreign policy.
Iran's neighbours, however, share neither its geopolitical predicament nor its ideological complexion, and the actual implementation of Tehran's regionalist agenda has been based on functional cooperation, rather than on geopolitics and ideology. Trade promotion and the development of transport infrastructure to link Central Asia and the Caspian to Turkey and the Persian Gulf have been the most appealing areas for northern neighbours, and dominate the agenda of the Economic Cooperation Organization, Iran's main vehicle for multilateral cooperaton with Central Asia and Azerbaijan. Tehran's 1992 proposal for a Caspian Sea Cooperation Organization has so far been stymied by the littoral states' well-publicized disagreements over the sea's legal status, though their numerous multilateral meetings and handful of agreements suggest that the idea has potential in the medium–term.
Notwithstanding the meagre tangible results to date, Iran's tilt towards regionalism has had a positive impact. It has helped to rehabilitate the Islamic Republic in the eyes of its neighbours, contributed to the evolution of policy debate at home and prepared the ground for future multilateral cooperation.     

Lord Avebury on Marriage,Totemism, and Religion

The Purpose of Education. An Examination of Educational Problems in the Light of Recent Scientific Research. By St. George Lane Fox Pitt. (New cheap edit.) Cambridge: Univ. Press, 1924. 715/16" x 5½. Pp. xxxi + 192. 4s.

Origins of Education Among Primitive Peoples. A Comparative Study in Racial Development. By W.D. Hambly. With a Pref. by Dr. C. Hose. Macmillan &; Co., 1926. 8¾" x 5 11/16". Pp. xx + 432. 112 ill. 25s.     

The Polygamy Question: Missions,Marriage, and Assimilation

Polygamy was a vexed question for missionaries in the Northern Territory of Australia. In the mid twentieth century, Christian missions of various denominations worked with the Australian Commonwealth Government to achieve a policy of assimilating Aboriginal people into white Australian culture. Yet there was little consensus as to how this assimilation policy could or should be applied to Aboriginal marriages. This article demonstrates that the issue of polygamy exposed divisions between church and state as well as among Christian denominations over their understandings of marriage. These differences stemmed from differing spiritual visions of assimilation in Australia. The conflicts over marriage in the Northern Territory, therefore, reveal that assimilation, and settler‐colonialism more broadly, operated on a religious plane as Aboriginal people, missionaries, and bureaucrats engaged in a spiritual contest over what represented a legitimate and acceptable marriage in that land.     

Christian Marriage,Money Scams,and Melanesian Social Imaginaries

In this paper, we draw on fieldwork with middle‐class investors in ‘fast money schemes’ (Ponzi scams) to consider how Neo‐Pentecostal Christianity may be mediating social and economic change in Papua New Guinea, particularly in relation to gender equality. Ideas of companionate marriage and the cultivation of an affective self imply masculinities that are more sensitive and less domineering. As these images of fulfilled modernity flow out from Pentecostal churches into broader Papua New Guinean society, they corroborate Taylor's theory of how change occurs within the modern social imaginary.     

阿尔金山,寻归荒野的美丽

<正>因有几年新疆工作的经历,时常有朋友问我,去新疆旅游什么季节最好,我便调侃地说,春夏秋冬这四个季节最好,若问什么地方的景色最好,我却难以回答了。新疆地域辽阔,有雪山、草原、冰川、沙漠、湖泊,自然风光多样化,几乎涵盖了旅游的所有要素,每一种景观都美到极致,甚至荒无人迹的戈壁和故城废墟,也有一种苍凉的美,让人感觉荡气回肠,所以无法