Silkworm Cultivation in the Snowland

MulberrytreesarecommonlyseeninsilkproducingareassuchasWuxiandSuzhouinJiangsuProvince.WhetherthereissuchtreeinTibethasalwaysbeenatodds.DuringourvisittoNyangohRiverarea,wesetfoottoanisletwheretheriveremptiesintotheYarlungZangboRiver.There,weeyewitnessedagiantmulberrytreetoweringoverthesurroundingareaataheightof30meters.Itissothickthateightpeoplecouldhugithandinhand.LocalpeoplesaidthatthismulberrytreewasplantedtherebyTangPrincessWencheng.Accordingtohistorybooks.PrincessWenchengofChina'sTa…     

A Faithful Daughter of the Snowland

EDITOR'SNOTE:SpringcameandweepingwillowsatthefootofthePotalaPalacebeganbudding.However,itsnowedallofasudden,turningtheareaaroundthePalaceintowhitesheet.At4:35ontheafternoonofMarch25,Yamzin,aTibetanjournalist,diedatthetenderageof36tothedeepgriefofXinhuaNewsAgency,journalistsinTibetandallthosewhoknewher.YamzinwasbornintoapoorpeasantfamilyinXigaze.In1978,shebecameoneof40TibetanstudentswhopassedtheexaminationsforstudyintheMiddleSchoolAttachedtotheCentralEthnicinstituteinBeijing.Plantin…     

Holy Lakes in Snowland

There are many lakes scattered over the Tibet Plateau. In fact, there are so many that if you travel for one day in Northern Tibet you may not see another person, but you will surely see a lake. These lakes, fresh or saltwater, create enchanting beauty and often invite visitors to enter into an illusion. And behind each holy lake there is a beautiful story. The most famous holy lakes are the Yamzhog Yumcog, Mampang Yumco     

Dainzin Sings the Pride Of the Snowland

WhenDainzinfromTibetwonthefirstsingingprizeattheAprilnationalcontestheldinNannin2.theGuan2xiZhuanRAutonomousRegion,hehasbeenwinnerforthreetimesinnationalcontests.ForTibetanartists,heistheonlyonetohavethepride.BorninBainang,Xigaze,in1962,Dainzinlovedsingin…     

Cherish Our Homeland

To encourage the return of a wandering soul, Moinba people in Medog would sing in the capacity of sorcerers who talk the wandering souls into coming home:Oh, souls! Don't indulge in life in Paradise. Oh, souls! Don't stay in the Land ofHappiness.A good place, but belonging to others, Sweet water and delicious food, but in aplace which is not the homeland, None of these is better than what you can     

乡情凝聚人心

飘色、花灯、剪纸、乡曲、乡祭……大庙会凝聚乡情凝聚人心。岭南人拯救还原民俗的同时也善用民俗——呼唤情感回归建设美好家园。 考察非物质化遗产,不能不考察大庙会。在普查中,大庙会被分类为化空间。这个空间是古庙、老店、戏曲、手工技艺、宗教信仰、饮食、民间舞蹈、年画、武术、杂技……的集合体,根本就是一幅幅生动的《清明上河图》。 大庙会仅仅是乡间民俗的集合体吗？我们在调查中似乎还找到了另一种回答——大庙会是乡情的最好的载体。在人的所有社会情感当中,乡情是最为温暖柔软的部分,当心中涌起这种美好情感的时候,眼前流动的,往住就是大庙会的某个画面了,一张剪纸、一盏花灯、一缕乡曲、一次乡祭……[编按]     

三川,土族人美好的家园

黄河,从青海省的巴颜喀拉山北麓各姿各雅山脚发源后,似是无限眷恋孕育她的这一片土地,在青海省境内绕了一个偌大的“S”形。你看她一路跨雪山,过草原,穿峡谷,喷云吐雾,奔腾咆哮,在青海的崇山峻岭间碰撞高歌,在大川峡谷中呜咽呐喊,多像初生的婴孩在为自己的降生而进行的礼赞!     

Materiality and Autonomy in the Pocumtuck Homeland

The Indigenous people of New England’s middle Connecticut River Valley are often imagined as having been subservient to powerful tribal nations elsewhere. Yet, archaeological and ethnohistorical evidence suggests Pocumtuck independence and autonomy in relations with neighboring Native groups and with Dutch, English, and French colonizers during the seventeenth century. We employ a decolonizing framework, drawing on H.M. Wobst’s critique of the preoccupation with dominance and geopolitical “centers” to analyze this evidence. By framing artifacts, colonial texts, and cultural interactions as both past and present “material interventions,” we can generate better understandings of Pocumtuck political autonomy, agency and identity.     

Assessing Measures Designed to Protect the Homeland

Some general parameters are proposed for evaluating homeland security measures that seek to make potential targets notably less vulnerable to terrorist attack, and these are then applied to specific policy considerations. Since the number of targets is essentially unlimited, since the probability that any given target will be attacked is near zero, since the number and competence of terrorists is limited, since target-selection is effectively a near-random process, and since a terrorist is free to redirect attention from a protected target to an unprotected one of more or less equal consequence, protection seems to be sensible only in a limited number of instances.     

The New Mexico-Centered Hispano Homeland

Like mexicano for Mexican, Hispano is a gender-neutral term that has been used increasingly since the 1960s as a substitute for the more cumbersome Spanish American. In their New Mexico-centered homeland, Hispanos adjusted to the natural environment, stamped it with their culture, and from both the natural environment and the cultural landscape created a sense of place or a homeland identity. The word in Spanish that comes closest to capturing the Hispanos' concept of their homeland is patria, which means fatherland.     

故土与边疆:满洲民族与国家认同里的东北

本文从满族的角度探讨边疆研究的一个中心问题:族群领域性(territoriality)的再定义与其身份(identity)的重塑如何互动关联。满族的历史与文化在近几十年来的清史研究中地位卓著。然而,在清史之外的其他领域,尤其在北美有关二十世纪中国或东亚史的学术领域,满族常常被忽视。本研究立足边疆研究,中外关系,及满汉关系领域的交叉路口,分析清末民初满族的故土认知变化与其对族/国的多元再定义的过程。     

母亲水窖润泽土族之乡

甘甜的水期盼得人们心焦 面积3423.9平方公里的互助县是青海省东部一个农业大县,也是一个典型的西部贫困山区,生活着包括土族人在内的37万各族人民群众。60％的群众生活在干旱和半干旱山区,这里山大沟深,植被稀疏,降水少而蒸发强,水资源区域分布不平衡,时空分布不均,因而经常连续数年呈现严重旱情,由于缺水,这里的群众生活贫困,很多疾病相伴而生,由于水资源匮乏,严重     

论非洲华侨对祖国抗日的贡献

卢沟桥事变后,非洲华侨纷纷成立抗日救国组织,通过各种方式支援反法西斯战争。他们支持抗战的形式主要有：捐款捐物、抵制日货、进行抗日宣传、亲自投身于反法西斯的伟大战争等。非洲华侨无论在人力、物力、财力各方面都为反法西斯战争作出了重大的贡献。在抗日救亡史上写下了可歌可泣的光辉篇章。     

Homeland Heroes: Migrants and Soldiers in the Neoliberal Era

This paper examines the dynamic relationship between neoliberalism and nationalism through the counterintuitive comparison of journeys travelled by US citizens as they enlist in the military and by unauthorized Central Americans as they migrate to the United States. We argue that, however different the context and content of their decisions and their lives, Central American migrants and US soldiers are both connected within a larger political economy. We complicate the idea of migrants and soldiers as purely rational economic actors, but we also reject the idea, imputed onto migrants and soldiers by neoliberal states, that they are naturally nationalistic actors. Migrants and soldiers embody a neoliberal subjectivity produced through processes of violence, capital accumulation and militarization. Yet, as we examine throughout this paper, their construction as homeland heroes within the national imaginary masks the ways their labor and their mobility serve the institutionalization of neoliberal statecraft.     

Detached from Their Homeland: The Latter-day

Over the past few decades, the homeland concept has received an ever-increasing amount of attention by cultural geographers. While the debate surrounding the necessity and applicability of the concept continues, it is more than apparent that no other geographic term (including culture areas or culture regions) captures the essence of peoples' attachment to place better than homeland. The literature, however, provides few examples of the deep-seated loyalty people have for a homeland despite being physically detached from that space. Employing land use mapping and informal interviews, this paper seeks to help fill that gap by exemplifying how the daily lives of Mormons living in Chihuahua, Mexico reflect their connection to the United States and the Mormon homeland. Our research revealed that, among other things, the Anglo residents perpetuate their cultural identity through their unique self-reference, exhibit territoriality links reflected in their built environment, and demonstrate unconditional bonding to their homeland through certain holiday celebrations. It is clear to us, as the Anglo-Mormon experience illustrates, that the homeland concept deserves a place within the geographic lexicon.     

强化遗产保护管理 构建古城精神家园

正丽江古城的真实性和完整性现状丽江古城作为纳西族重要的传统聚居地,是一座集民居建筑、宗教文化、传统习俗与居民生活为一体的综合城市文化景观。古城的街道、广场、牌坊、水系、桥梁、庭院无不渗透着纳西人的文化修养和情趣,集世界文化遗产、国家历史文化名城、国家5A级景区、全国文明风景旅游区等30多项殊荣为一身——但在现代文明的冲击下,丽江古城保存完整