重视对青海地域性传统文化特征的研究

青海文明,源源流长。黄河长江源头哺育了代代青海各族儿女;岩岩昆仑山,青藏高原铸就了青海民族文化精神。青海高原,多民族聚居。在青海这样一个特殊、复杂、严酷的自然环境和多民族聚居的人文环境中生活、工作,了解青海地域性文化总体特征,了解各民族不同的历史文化传统,了解其横贯于各种历史文化传统中的基本精神、价值观念和价值取向,以及社会文化心理,了解其历臾沿革与变化,具有重要的历史和现实意义。尤其是在新的历史条件下,社会主义市场经济的建立,必然会孕育与之相适应的一种新的富有时代性民族文化,传统文化必然会遇到…     

青海民间文化资源的发掘与保护

青海幅员辽阔,自古以来就是多民族、多文化交融的地区。在漫长的岁月中,各民族文化相互融合、相互影响、相互依存,共同构筑起青海多民族文化包容共进的辉煌历史,凸现多元文化地域特色的人文内涵和精神魅力。对这些民间文化进行有效的保护和充分的发掘,对促进青海经济社会又好又快地发展具有十分重要的意义。     

体现深圳文化特质的优秀之作--评《深圳市志·教科文卫卷》

文化是一个民族的灵魂和精神支柱。中华文化以其源远流长和博大精深塑造了一代又一代中华儿女的精神气质和文化品格。而地域文化则是中华文化在地方上的具体表现,既含有中华文化的共性,又具有地方上的特点。地方志在地域文化的培育和建设中,有着不可替代的重要作用。它可以积淀     

青海文化的特点与区域文化冠名问题研究

在漫长历史进程中积累起来的青海地方文化,凝聚着高原各族人民奋发向上、自强不息的民族精神,对于推动本地区经济和社会发展有着巨大的作用。在新的历史条件下,探寻青海文化产生和发展的背景,对青海区域文化的内涵进行重新审视和定位,明确解决其正式冠名问题,已经成为青海文化发展过程中一个亟需解决的重大课题。     

体现深圳文化特质的优秀之作

文化是一个民族的灵魂和精神支柱。中华文化以其源远流长和博大精深塑造了一代又一代中华儿女的精神气质和文化品格。而地域文化则是中华文化在地方上的具体表现,既含有中华文化的共性,又具有地方上的特点。地方志在地域文化的培育和建设中,有着不可替代的重要作用。它可以积淀地域文化精华,传递先进文化讯息,提升地域形象,凝聚民心乡情,满足群众文化需求,鼓舞群众向善求美。     

青海民族关系的新特点与民族团结进步示范区建设

青海历来是一个多民族杂居共处、多宗教并存同传、多元文化交融互补的省份,从历史发展至今,民族关系始终是青海复杂而敏感的问题。在社会转型期,青海民族关系发展呈现出一些新特点,加强对青海民族关系新特点及构建和谐民族关系的研判,事关示范区建设目标的实现,事关和谐新青海建设的大局。     

文化视域下的新青海精神

伟大的时代,产生伟大的精神。省委十三届四次全会强调,青海最宝贵的财富是精神,进入新时代,站在新起点,建设新青海,要有新精神。省委对新青海精神的概括,体现了中华文明传统,贯彻了社会主义核心价值观,承载着青海人民独特的文化理念和精神追求,对于新时代奋力开创青海建设新局面,具有十分重要的政治意义、社会意义和文化意义。本文从文化视域探讨了新青海精神的历史渊源与现实建构,阐释了新青海精神在文化内涵和核心要素上突出的文化特征及其在锻造新时代青海各族人民积极向上的文化心态和精神人格上产生的相应的时代价值,以期更加全面深入理解和把握新青海精神的历史渊源、事实建构、文化内涵和时代价值,提高贯彻落实的自觉性和主动性,为全面实施"一优两高"战略提供强大精神动力。     

《青海寺庙塔窟》一书近期出版

由彭启胜同志主编的《青海寺庙塔窟》一书,近期将由青海人民出版社出版发行。该书是积多年艰苦努力而写成的一部力作,是值得称许的民族文化研究成果,是最近几年来青海民族宗教文化研究领域中具有一定份量的科研项目。它的付梓问世,可喜可贺。文化是民族的灵魂。这种传统的民族文化遗产,是青海各民族文化的宝贵财富。该书对青海公元1840年以前修建的200余座藏传佛教、汉传佛教、伊斯兰教、道教寺观,以及民间庙宇、拱北、塔、岩窟的历史沿革、文化遗存等进行了比较详尽的研究与考证,集中反映了青海宗教文化源流及其对传统文化的影响,…     

青海地域文化与非物质文化遗产保护

青海从历史上就是个少数民族聚居地,各民族人民在这里创造出了丰富多彩的民族文化,留存下了丰厚的非物质文化遗产。更好地定位与保护好这些有形文化与无形文化,对于发展青海的经济和民族文化具有极其重要的意义。     

论古代移民与青海地区民族文化变迁——兼论弱势文化在强势文化中的变异

文化本身并无优劣强弱之分,所谓的＂强、弱势文化＂是指在当时的社会背景下不同民族文化在传播过程中表现的态势。青海是一个多民族聚居的省份,各民族创造了灿烂的历史文化遗产和独特的民族文化,体现了各民族文化多元共存的特点。考察历史上移民和文化传播,对今天青海的可持续发展,以及开展民族文化的保护和创新具有重要意义。     

近代俄国的历史观念与国族意识——以历史学家米留可夫为例

俄罗斯随历史发展成为领土辽阔的庞大国家。随时间与空间的延续,生活在其中的人竟然无法就国族文化得到共识。十九世纪的知识阶层独立于政权之外展开社会自发的国族论述。从早期斯拉夫派与西方派的国族本质辩论,到革命前政治意识型态之争,国家历史是知识分子最重要论述依据。历史学家应能发挥专业长才,贡献于审视国族文化,却又往往被视为与知识阶层隔绝。本文以莫斯科学派的米留可夫为例,探究历史学家的国族观念。米留可夫无法认同长期受浪漫主义唯心哲学主导的俄国社会思想,主张经验历史的重要,如此才能建立正确的历史知识,找到真正的国族文化。他希望用客观的方法替代过去以人类精神为主体的理论架构,因此为俄国历史学和国族论述添上了新的一页。     

Diverse unity: creole contributions to interethnic integration in Guinea‐Bissau

The paper explores how creole categories of people who have constituted a small but influential minority in Guinea‐Bissau for centuries contributed to a countrywide, integrated national culture since the eve of independence in 1974. Since independence, several cultural representations previously exclusive to creole communities have been – driven by the nationalist independence movement and the early postcolonial state – transformed into representations of a new national culture, crossing ethnic and religious boundaries. The fact that creole identity and culture had been transethnic – i.e. creole identity brings together individuals of heterogeneous cultural, ethnic and geographic descent – during the colonial period, has fostered in postcolonial times the countrywide spread of previously exclusively creole cultural features. I argue that this ‘transethnicisation’ of creole cultural representations has unified Bissau‐Guineans across ethnic lines, causing a strong commitment with their nation ‘from below’.     

Articulating minority nationhood: cultural and political dimensions in Québec's reasonable accommodation debate

Given their precarious position within larger states, national minorities cannot rely on federal governments to affirm their nationhood. Moreover, insofar as nationhood is predicated on a shared history, language and culture, immigrants place additional strains on the maintenance of national distinctiveness and the political claims that derive from it. In 2006–2007, following a series of confrontations over religious practices in the public sphere, Québec's provincial government appointed the Bouchard–Taylor Commission to investigate avenues for the accommodation of immigrant‐related cultural and religious differences. While it failed to generate policy, the commission did provide a discursive space for the (re)assertion of Québécois nationhood. Analysing the production of national identity in newspaper debates of the Bouchard–Taylor report, we offer an alternative to the ethnic–civic paradigm in nationalism theory. Rather than treat ethnic and civic as two separate ends of a single continuum, we conceptualise a relationship between two dimensions: one of culture and one of politics. We show that in contemporary articulations of Québec national identity, the prerequisites of political membership derive their meaning from a productive tension between blood‐based and adoptive conceptions of national culture.     

‘An entirely new land’? Italy’s post-war culture and its Fascist past

Scholarship has for decades emphasized the significant continuities in Italian culture and society after Fascism, calling into question the rhetoric of post-war renewal. This article proposes a reassessment of that rhetoric through the analysis of five key metaphors with which Italian intellectuals represented national recovery after 1945: parenthesis, disease, flood, childhood and discovery. While the current critical consensus would lead us to expect a cultural conversation characterized by repression and evasion, an analysis of these five post-war metaphors instead reveals both a penetrating reassessment of Italian culture after Fascism and an earnest adherence to the cause of national revitalization. Foregrounding the inter-relation of Italy’s prospects for change and its continuities with Fascism, these metaphors suggest that post-war Italian intellectuals conceived of their country’s hopes for renewal, as well as its connections to the recent past, in terms that transcend the binary division favoured in many historical accounts.     

“最低限度的国学书目”之争与文化史观

在 2 0世纪 2 0年代兴起的整理国故运动中 ,围绕着胡适和梁启超给清华学生开列的“最低限度的国学书目”出现了争论。胡适的“最低限度的国学书目” ,反映了他具体实践整理国故主张的一个方面 ,即把国学研究史学化 ,用文化史的眼光统整国学研究的范围。梁启超则从“狭义的”文化史观念出发 ,对胡适提出了质询与批评。他们都对转型中的中国史学的发展方向提出了自己的见解。     

The Little Nyonya and Singapore’s national self: reflections on aesthetics,ethnicity and postcolonial state formation

Singapore’s postcolonial state formation process has combined the appeal/distress of a multiracial society with the nationalistic pride of economic development. In recent years, the city-state has witnessed a revival of Peranakan culture and history, referring to the descendants of early Chinese immigrants who integrated into Indigenous societies before becoming prized mediators for British colonisers in the nineteenth and twentieth centuries. We question how these references are strategically deployed as part of the process of postcolonial state formation and how their aesthetic representations support public discussions and debates about what defines contemporary (Chinese) Singaporean identity. By examining Peranakan representations in the television series The Little Nyonya from a Deleuzian perspective, it will be argued that Peranakan history and culture are mobilised to de-territorialise previous meanings of national ethnic markers, specifically Chineseness, and to re-territorialise a local sense of Indigeneity. In reaction to concerns over Mainlander identity, representations of Peranakan culture and history in The Little Nyonya support the indigenisation of a specific Chinese identity that is accessible to all Singaporeans, offering an aesthetic framework in which the ongoing process of negotiating between Singapore’s national self and other unfolds.     

Masquerade politics: race,Islam and the scale of Amazigh activism in southeastern Morocco*

ABSTRACT. This article explores the different scalar dimensions of Berber masquerades in southeastern Morocco. By ritually performing Jewish characters and demonstrating philo‐Semitic nostalgia for a former Jewish presence, Berber (Amazigh) activists simultaneously engage different audiences at a local, national and transnational scale. In the first place, they assert themselves as moderate (even secular) Muslims for a transnational audience for whom Muslims' supposed anti‐Semitism has been a mode of excluding them from modernity. At the same time, their performances underline the specificity of Berber culture as part of a national folkloric archive, welcome to a Moroccan national state interested in forging an authentic, national Islamic practice distinct from pan‐Islamic Wahhabism. Thirdly, in allying themselves with Jews, Berber activists distance themselves from a variety of rivals to local political and economic dominance, particularly black “Haratin” whose demographic and economic strength in the southeastern oases has increased since Moroccan independence. In exploring the confluences and contradictions between these different scales of activism, this article points to the internal fractures within social movements organised around religion or ethnicity.     

论纳西族民族文化生态

纳西民族生态文化是纳西族与自然环境相互调适的结果。本文对纳西民族的天人感应、祭天民俗、白地圣地的环境优选及宗教信仰等文化生态现象进行了探讨。     

The art of nationalism: Artists' perspectives on the Latvian Centenary film programme

In the aftermath of several decades of neoliberalism in Eastern Europe, the social fabric of post-socialist societies is frayed. In this context, nationalist cultural policies and everyday displays of national belonging have emerged as key instruments of social solidarity. There has recently been a drive of state initiatives in Latvia in the field of cultural policy aimed at strengthening national identity. In this paper, we focus our attention on one particular cultural policy initiative, Latvian Films for Latvian Centenary. Drawing on qualitative interviews with 16 film directors who participated in the Centenary film programme, the paper explores how artists and cultural operators involved in this programme are mobilised as national(ist) subjects and how they see their work within such a framework. We argue that nationalist cultural policy can be successfully implemented because the artists, themselves formed as responsible political and moral subjects in the tradition of Latvian cultural nationalism, share a regard for culture and the arts as a resource for sustaining the political statehood and the national community. However, the artists also recognise the limitations of their work as a source of social cohesion and solidarity in a society that is ethnically divided.     

当代西藏文化、文物保护及其意义

西藏文化、文物是中华民族文明的重要组成部分。中国政府历来重视西藏文化、文物的保护工作,将其纳入国家发展战略,投入大量的人力、物力和财力进行全面保护。西藏文化、文物的保护,成效显著,举世关注,意义重大。