当代鉴定史上的风华绝唱——怀念徐邦达先生

一年前,就听说徐邦达先生已卧床不起,日常生活需要护士照料,有人去看他,只能用眼神示意。人生百年,明知道迟早会有的事．但不愿听到的消息还是传来了,徐先生走了。     

Homeland In the Snowland

Modern Tibetans cherish a natural love for the great nature and this love turns out to be even deeper than their predecessors who lived and multiplied in this region for so many centuries.Lhalu Wetland: Oxygen BarThe residents of Lhasa take great pride in the Lhalu Wetland within the city. Skirted by Damn Road West, the wetland covers a total area of 6.2 square km, or 11.7 percent of the total area of     

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!     

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.     

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]     

Cherish the habit of Releasing Captive Animal In Tibet

On the bustling ritual walk road in Lhasa, religious believers from various places are marching slowlyin one direction while reciting surras and counting their beads. Every day, they repeat this holy rite in the belief it will be greatly beneficial in their lives. If you watch carefully, you will notice now and then in the stream of people some cattle, sheep and other animals following closely behind the ritual walkers, appearing as if they are part of the devotions, too. You can hardly     

敬惜字纸的习俗及其文化意义

明刘宗周《人谱类记》有一则:“王曾之父生平见字纸遗弃,必拾而以香汤洗之,然后焚化。一夕梦至圣抚其背曰:‘汝何敬重吾字之勤也。恨汝老矣,无可成就,当遣曾参来生汝家。’未几生一男,即沂公也。三元及第,为宋名相。”王曾的父亲“见字纸遗弃,必拾而以香汤洗之,然后焚化”的行为,叫做“敬惜字纸”。宋代三元状元、状元宰相王曾的故事在历史上广为流传,成为家喻户晓的敬惜字纸的典范。     

深切怀念田广金先生

中国考古学会理事、内蒙古文史研究馆馆员、九三学社会员、政府特殊津贴享受者、内蒙古自治区文物考古研究所原所长、研究员田广金先生因病医治无效,于2006年11月27日在大连逝世,终年68岁。     

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.     

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.     

Constructing Homeland Security: An Anemic Policy Regime

This research addresses the strength of the homeland security policy regime that was constructed after the terrorist attacks of September 2001. We argue that homeland security provides a preeminent example of the challenges of developing policy regimes that focus policymaking on a common goal across diverse subsystems. All the ingredients for fashioning a powerful regime were in place after the terrorist attacks of September 2001—a common purpose, engaged stakeholders, and institutional redesign. But for a variety of reasons that we discuss, the results are far from cohesive. The lessons we draw are more general ones regarding factors that influence the strength of boundary‐spanning policy regimes.     

文化移植与重建家园--评《越洋再建家园--新加坡华人社会文化研究》

近代以来,在中国和东南亚社会历史变迁的大背景下,中国的华南移民越过海洋抵达新加坡后重建社会与文化家园.在精英文化和上层制度缺失的状态下,华人移民利用祖籍地的文化传统,并以血缘、族群和信仰为纽带,重新建立了他们自己的华人文化,并进一步完成了社群的整合与文化的重植.作者在<越洋再建家园>一书中选取了华人社会的本土视角与民间视角,以历史人类学和文化人类学的方法考察了新加坡华人社会从移民到定居转变过程中文化移植与重建家园的历程.     

身去音容在 寿终德望存

国家有突出贡献的专家、我国著名考古学家、河南省文物考古研究所名誉所长安金槐先生,因病医治无效,不幸于2001年7月5日凌晨4时30分在郑州逝世,享年81岁。     

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     

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.