History as Sacrifice: The Polynesian Iconoclasm

ABSTRACT The Polynesian iconoclasm comprised a series of destructive episodes in which god‐images were rendered powerless and temples and associated structures were successively burned or torn down in Eastern Polynesia. Beginning in Tahiti and neighbouring Mo'orea in 1815, it spread rapidly to other Society Islands, the Austral Islands and the Southern Cook Islands. In this article I suggest that the willingness of Polynesian leaders to follow Tahitian precedence in destroying or unwrapping their god images can be partially explained by the fact that they saw themselves as participants in a large‐scale sacrifice, the common objective of which was the acquisition of greater mana and the consequent revitalisation of their societies. In making this argument I engage with anthropological theories that address relationships between sacrifice and historical transformation. I conclude by proposing that the Polynesian iconoclasm was a form of rituopraxis comprising regionally specific improvisations upon a general ritual schema.     

清宫萨满祭祀的仪式与神话研究

本文通过对清宫萨满祭祀仪式与满族天宫大战神话的关联分析,论述了满洲中心观的神话学依据,并进一步考察乾隆年间清王朝自身对清宫萨满祭祀与中国上古以来的仪式体系之关系的解释,以说明使得满洲中心观得以成立的宫廷化进程,同时也将自身纳入到了华夏文明的历史与结构当中。     

菲律宾女人--柔韧肩膀的担当

菲律宾女人柔情似水, 然而,她们并非尽是软弱, 困为菲律宾女人担当起的 不仅仅是道义,还有危机和 苦难,当然还有创造, 甚至整个国家的政治生命 和经济命脉.在她们中间, 有芳草般洒落在天涯海角的 女佣,有无时不在每个人 身后的母亲,还有大权在握、 叱咤风云的女总统.     

激情、奉献与牺牲:马来亚劳工党的精神遗产--《马来亚劳工党斗争史(1952-1972年)》札记

在战后马来西亚华人政治史上 ,马来西亚华人组织了不少政治组织 ,为马来西亚的政治历史做出了重要的贡献 ,但有的已经消失了 ,劳工党就是其中之一。劳工党不但消失了 ,而且有关劳工党的问题还变成“禁区”。如果说劳工党是一个不起眼的政治小组织 ,那么它被历史遗忘还有一点逻辑性 ,可是劳工党在 5 0— 6 0年代是马来西亚一个强势政党 ,其政治动员能力为其他政党所难以望其项背。忘记历史很容易又很难。劳工党虽然退出历史舞台 ,但它的历史印记却无法磨灭。忘却的历史与历史的发现二战结束后 ,马来亚各族人民掀起反对殖民统治争取独立的浪潮…     

Kabit,Rimbu and Opa: Modalities of Anganen Sacrifice1

ABSTRACT At the time of colonisation and missionisation that quickly saw their abandonment, the Anganen practised two male exclusive cults in which animals were sacrificed in the hope of influencing powerful spirits. One cult, kabit, was only staged to overcome serious affliction thought to be sent by the spirits to individuals of subclans or women married into them. That is, it was a reaction to spirit power. The other cult, rimbu, while practised in response to widespread problems of humans, pigs and gardens, was also undertaken in the hope of increased health and productivity, and thus a possible action as well as a reaction. The paper describes and compares the cults. One major theme is male empowerment, as rimbu not only underwrites male power over others, it is also about empowerment to act on the world as well. While obviously radically different in many respects, at least in local consciousness, the adoption of opa, the giving of money, produce and labour to the church, has resonance with the pre‐colonial situation. Mostly it is undertaken to please what the Anganen see as a vengeful God based on Old Testament stories. However, on occasions such as the lead up to the yasolu pork distribution, the most prestigious event in Anganen, big men may ostentatiously present large gifts of money to missionaries or men may purchase cattle to slaughter, cook and distribute their meat on the opening of new churches. Both instances are beyond emulation by most in the community and, like rimbu may be, venues for male empowerment.     

Migration in the Northern Philippines: the second wave

The author hypothesizes a set of processes of importance for understanding particular examples of peasant-pioneering resettlement. Where competition exists between groups, which are for all purposes equal, that population which is the least committed will have the greater social advantage in situations involving change. Being in the initial stage of making its adaptation, the uncommitted group does not operate under the social constraints and obligations of established groups. The new group does not have to restructure established social relationships to take advantage of new circumstances. As a limited test of this hypothesis, an attempt is made to explain two similar historical events in northeast Luzon: the displacement of Ibanags and Gaddangs in the Cagayan Valley by Ilocanos during the nineteenth and early twentieth centuries and the post World War II displacement of the Ilocanos by other Ilocanos. The success of the newcomers was due to hard work and freedom from kinship ties or similar commitments to the existing social organization. This same pattern of successful secondary pioneering, with socially alienated families intruding on peasant communities, is apparent elsewhere in Southeast Asia. The author suggests that his hypothesis be applied and tested in other parts of the Philippines and Southeast Asia.     

奉献给先祖的牺牲--加去苗人牯脏节

在有文字记载之前,习俗就承担起传承文化的重任,引领人们一起寻找文化的曙光.