甘川青交接民族区域城镇体系的基本特征及背景分析

甘川青交接区域由于其独特的自然地理环境,多元民族、文化、宗教、经济构成及其历史演变的内陆性约束,致使其城镇发育滞缓。城镇发展的动力主要来自外部中央行政建制,就单个城镇而言,民族宗教文化与民族贸易的亲合关系和响应力,是城镇发展的主要驱动力。特定的地理环境决定着人地关系和人居模式。城镇分布的离散性和差异性显著,并以文脉为纽带进行着区内城镇空间组织。     

《禹贡》半月刊对中国史学近代化的影响

《禹贡》半月刊对中国史学近代化的发展起到了非常重要的推动作用。该刊自觉拓展史学研究新领域,刊登了大量关于人口、民族、地理、宗教、交通等方面的论文,为人口学、民族学、历史地理学、宗教学、人口史等史学新兴学科的成长与发展奠定了基础。在研究方法上,该刊力主扩大史料范围,倡导合作研究,重视平等讨论,创造出思想上活跃开放、学术上自由争鸣的良好氛围。该刊还特别重视译介西学成果和资料,为中国学术界更好地了解世界各国的学术研究状况开辟了一个窗口,为近代中国学人借鉴外国研究方法提供了帮助。     

Secularization of immigration policy vs. religion's influence on integration: Israel's non‐Jewish Jews' immigration in a comparative perspective

This article deals with the complex relationship between religion and immigration in Western countries, with an emphasis on Israel. The main argument it presents is that the legal procedures of immigration, i.e. laws relating to the acquisition of civil status, have undergone dramatic secularization, while religion's influence is expressed in the social and cultural aspects of the integration of immigrants belonging to religious minorities. This division reinforces the classical theory of secularization, as the formal boundaries of nations are not subject to religious affiliations, but it also supports the theories of competition and complementation between religion and secularism in the social sphere. The tension in the Israeli case between the immigration, naturalization and integration of non‐Jewish Jews, who are part of the extended Jewish population that is not defined by religious parameters, confirms this thesis. The immigration of hundreds of thousands of non‐Jewish Jews' under the Law of Return based on ethno‐national‐secular parameters is an ultimate expression of the secularization of Jewish nationality. On the other hand, the state's encouragement of non‐Jewish immigrants to convert to Judaism so that they can better assimilate into Jewish society signifies the importance of religion in the social integration aspect.     

The philosopher,the ordinary believer,and their piety: Spinoza’s philosophical religion

This paper explores the nature and working of Spinoza’s philosophical religion. In doing so, it critically engages with Carlos Fraenkel’s study of the tradition of philosophical religions and Spinoza’s place in it. Spinoza can be said to be part of this tradition because the relation of his philosophical conception of God to the conceptions of God of some popular religions (especially Christianity) can be construed as that of the universal versus the particular, in which the particular expresses something of the universal, in an inadequate yet more readily accessible way. The account of Spinoza’s philosophical religion provided is kindred to Fraenkel’s, but it also explicitly discusses a crucial issue which Fraenkel only sparingly addresses, viz. the question how we must envisage the transition from a confused, imaginary to a more rational conception of God. A related issue the paper addresses concerns the question whether – and, if so, how – the dogmas of the universal faith can be reinterpreted philosophically. These discussions underpin a critical assessment of Fraenkel’s claim that Spinoza’s philosophical religion project is, ultimately, flawed.     

The idea of a Jewish nation in the German discourse about emancipation

This article compares the German conservative conceptualization of Judaism and Jewish emancipation with that of liberals, from the Vormärz (1830–1848) to the Neue Ära (1858–1861). It argues that both conservatives and liberals understood Judaism not merely as a religion but also as a nationality. Yet while liberals acknowledged the national dimension of Judaism as a secularized culture, and even supported Jewish emancipation, conservatives developed a different concept. Since the 1830s, conservatives accommodated nationalism while investing the Christian State ideal with national meaning. This national‐religious construction was imposed on Judaism, which was similarly interpreted now as a synthesis between religion and nationality. In accordance with this conceptualization, conservatives rejected Jewish emancipation on national ground while advocating for the establishment of a Jewish nation‐state. This thesis diverges from the existing literature, in which the reluctance of conservatism to embrace nationalism until the 1870s stands as the consensual view.     

宁夏回族社区不同地域类型空间结构变化的规律性研究——以宁夏回族自治区泾源县为例

本文以宁夏回族自治区泾源县为调查样本,通过实地调研,科学划分出宁夏回族社区的四种基本地域类型:川地型、坡地型、半川半坡型和河谷型。总结了各类社区的外部形态、内部格局等空间结构特征及其变化的规律性。分析了回族聚居区人文环境对回族社区空间结构的影响。指出了宁南山区回族社区空间结构未来发展演化趋向是:扩张川地型社区,向大村落、城镇化推进;搬迁改造坡地型、半川半坡型社区,向科学合理的空间结构演绎;抑制河谷型社区发展,向高宽阶地集聚。     

试论宗教的地理背景

本文从宗教的起源、宗教的源地、宗教的习俗和教义、宗教的分布等四个方面论述了与其地理背景的密切关系.     

西部民族地区构建和谐社会视阈中的宗教关系及其发展态势

党的十七大报告提出,要正确认识和处理“宗教关系”,并把“宗教关系”列为当前和今后我国社会政治生活领域需要特别关注和务必处理好的重大关系之一。西部地区少数民族人口众多,信教群众占人口比例大,宗教在西部地区有着极其浓厚的文化积淀。因此,加强民族团结、促进宗教关系和谐的任务重大。本文试图就西部民族地区构建和谐社会视闽中的宗教关系及其发展态势作一探索。     

少数民族文化旅游资源保护机制的构建

少数民族文化旅游是近年来旅游的热点,已经成为民族地区新的经济增长点。了解我国民族文化旅游的开发现状和存在的问题,在全球化背景下如何保护少数民族文化旅游资源,以促进民族社区的可持续发展。     

突出抓好五个环节努力开创民族团结进步事业新局面

青海是多民族、多宗教的省份,民族工作始终关系全省发展大局。要努力促进民族地区的发展,深入开展党的民族政策宣传教育,大力培养少数民族干部,进一步查摆和解决影响民族团结的突出问题,努力做好宗教工作,开创民族团结进步事业的新局面。     

Empire,Deep Solidarity,and the Future of Liberation Theology*

In recent years the term empire has been used to describe an oppressive global situation. Empires are marked by their efforts to control all of life, not only politics and economics, but also society, culture, and religion. Since their inception, liberation theologies have addressed this oppressive global situation by focusing on its various manifestations in terms of race, ethnicity, nationality, gender, sexuality, and class. As the oppressive global situation tightens and contemporary liberation movements increasingly bring together its various manifestations, liberation theologies need to devise common strategies and models for resistance without abandoning their diverse legacies.     

Religion, Society, and the Historian

In a secularized age, the study of past religion encounters problems both of empathy and categorization, and the student who derives his understanding from current belief and practice may be in a worse position than the detached observer. Yet historians have never before taken religion so seriously, while wider interest in the history of Christianity is growing. "Religious History" is sometimes said to have taken the place of "Ecclesiastical History." But both disciplines flourish, and the difference between them has been overstated. Historians can learn from social scientists questions about religion which, confined within the safe boundaries of period, they have not always had to face. The social functions of religion have been threefold, religion acting as a precipitant, a bond, and a source of legitimation. It has been said (by an anthropologist) that the study of religion has recently lived off the conceptual capital of its ancestors. The understandings of the social meaning of religion advanced by three of these "ancestors," Marx, Durkheim, and Weber, are examined. Only Max Weber is found to provide helpful guidance to the social historian of religion, particularly with his key concept of "elective affinity."     

THEORY AND GOD IN GOTHAM

“Theory” is all the rage among religious studies scholars generally. But with the tiniest number of exceptions, this is not true in American religious history. American history in general has not proven receptive to theoretically oriented scholarship, and American religious history may epitomize this aversion; most histories of religion in America follow the classic forms of narrative history. yet the study of religion in modern urban America illustrates the desirability and perhaps even the inevitability of rethinking both religion and modernity. Without rethinking modernity, especially the assumption of its secularity, our histories cannot explain or even adequately describe the remarkable resilience of religion in so seemingly secular a place as Manhattan. And without rethinking religion we may not be able to comprehend its ability to thrive and to embrace uncertainty and spiritual pluralism alike.     

Using an awakening narrative to leave behind a former national‐identity: an investigation of the conversion of national‐identity in Taiwan

National‐identity has become a civil religion and a major source of how people define themselves. Changing one's nationality thus is a salient event/social process in today's society; therefore, people's nationality conversion deserves more academic attention. Treating the convert as a social type and regarding people's self‐reports (or converts' accounts) as topics for analysis, this article examines the Taiwan case to illuminate how people tell their stories of converting nationality. ‘Converts’ usually employed an awakening narrative to leave their former national‐identity behind: For example, the ‘awakening’ plot is readily apparent, a huge contrast between a previous ‘wrong’ self and a current ‘correct’ self is mentioned, and the ‘awakening’ is delineated as an achievement. The symbolic awakening is harnessed as a strategic tool to create discontinuity autobiographically, to justify one's major change, to ensure that one's cognitive security remains intact, and to call for more awakenings. This article further notes that, since narrative itself is a practice, people always have ‘a self in the making’ which determines (and is determined by) how people (re)tell their life stories. Moreover, in Taiwan's case, we see that ‘awakeners’ usually admired early awakeners but blamed late awakeners (which constitutes an interesting triadic group relationship); people may also describe their experience of having multiple awakenings before the ‘grand’ awakening (‘Awakening’). © The author(s) 2015. Nations and Nationalism © ASEN/John Wiley & Sons Ltd 2015     

Gender earnings and poverty reduction: post-Communist Uzbekistan

Women get less of the material resources, social status, power and opportunities for self-actualization than men do who share their social location – be it a location based on class, race, occupation, ethnicity, religion, education, nationality, or any intersection of these factors. The process of feminization of poverty in Central Asia and Uzbekistan is intimately connected to the cultural and institutional limitations that put a ceiling on women’s involvement in economic activity. This article attempts to study and explore gender in the context of poverty reduction in Uzbekistan, the most populated state of Central Asia, to understand the ways and manner in which poverty and other forms of deprivation demand women’s participation in variety of contexts. The study is primarily an empirical one and is based on an extensive sociological investigation in the field.     

NAZISM AS A SECULAR RELIGION1

This article examines the implications of Richard Steigmann‐Gall's recent revisionist representation of Nazism as a Christian (Protestant) movement for the increasingly fashionable accounts of Nazism as a secular or political religion. Contrary to Steigmann‐Gall's contention that Protestant Nazism undermines these accounts, I suggest that his portrayal of Nazism as a variant of Protestant millennialism is not necessarily inconsistent with the secular religion approach. A closer look at the so‐called löwith‐Blumenberg debate on secularization indeed reveals that modern utopianisms containing elements of Protestant millennialism are the best candidates for the label of secularized eschatology. That Steigmann‐gall has reached exactly the opposite conclusion is primarily because his conceptual understanding of secular religion is uninformed by the secularization debate. Insofar as Steigmann‐Gall extracts his model of secular religion from contemporary political religion historiography on Nazism, this article points to a larger problem: a disjunction between historians utilizing the concept, on the one hand, and philosophers and social theorists who have shaped it, on the other.     

Investigating Red Toryism

Abstract

Identifying and distinguishing the dominant features of civil religion, political theology and public theology is an important aspect of the trans-Atlantic conversation about the role of religion in the common life. Civil religion is often a form of patriotic self-celebration that in the West, and particularly in the US, has often been expressed in terms of Christianity. Its defect lies in its lack of transcendental and thus critical reference. Political theology attempts to meet this defect by bringing the disciplines of theology and critical thought to bear on the relation between politics and religion. Political theology, however, too often equates or reduces the public to partisan or governmental policy, and understands the state as the institution that comprehends and guides all other spheres of society. Public theology seeks to remedy this by insisting that institutions of civil society precede regimes both in order of occurrence and by right, and insists that theology, in dialogue with other fields of thought, carries indispensable resources for forming, ethically ordering and morally guiding the institutions of religion and civil society as well as the vocations of the persons in these various spheres of life.     

石氏家族的中原之路——石解墓志释读

代北胡姓在魏孝文帝改革时,进入中原的族姓基本都改成汉姓,除了众所周知的若干大姓,其实还有不少中低等氏族,乌石兰氏改为石氏即是其中之一。历时数百年后,随着南下、汉化、改姓、改籍贯等,进入唐朝的石氏家族,已经汉化,但仍然保留了代北胡姓的影子或尾巴,甚至与汉晋中原石氏纠缠不清。通过对"唐故衡王府长史致仕石解府君墓志铭并序"的释读,同时辅以撰写者石洪的相关材料,可以得知,石解与从弟石洪,虽然有可能是分属风马牛不相及的汉胡族系,但起家走的都是科举之途,发达和辉煌也与文化素养有直接关系,两门石氏辗转各地,在石解和石洪前后几辈逐渐形成以河南洛阳为中心的居住和仕宦圈,反映了部分中等士族在唐后期向洛阳集中的趋势。其中,代北胡姓社会关系网的遗存仍然若隐若现。     

Dom Hans van der Laan’s Architectonic Space: A Peculiar Blend of Architectural Modernity and Religious Tradition

This article discusses the design methodology of the Benedictine monk-architect Dom Hans van der Laan (1904–91), famous for his manifesto De Architectonische Ruimte (Architectonic Space, 1977), in which he proposed his ideal elementary architecture. In the past, this ideal achitecture was linked to Van der Laan’s proportional system and to his general approach as an architect rather than to his Catholic background. Consequently, the changing conceptual landscape in which he developed his ideas on the relation between religion and design was neglected. Yet, as this article will argue, it is only by carefully exploring the relation between Van der Laan’s attempts to define a fundamental architecture and his ambition to understand the religious traditions they may have sprung from that one can understand how his religion and design methodology influenced each other. Based on unedited primary sources (letters, notes, design sketches, lectures), this article reveals forgotten interconnections between Van der Laan’s religious and architectural thinking. By analysing these motifs, it offers new insights on the interrelationships between religion and architecture that go beyond the traditionalist-modernist dichotomy.     

America’s ‘Religion of Civility’ and the Calvinization of the World

This article examines the importance of Calvinism in producing the public/political “mind-set” of the United States, and how, after the Second World War, the export of this mind-set was as significant as the export of democracy, rock-’n’-roll, jeans, and Coca-Cola. It discusses the historical legacy and evolution of Calvinism from a civil religion to a religion of civility, and how the form and manner of Calvinist thinking—more specifically its ethic and aesthetic—has persisted in a secular manner so that much that Calvin would have found damnable is now intrinsic to the “religion of civility.” It then concludes that the central principles and practices of this religion of civility have had success within nations already “Christianized” but, perhaps understandably, not outside of that sphere.