彩虹部落

剧情简介中国西部土族的历史源远流长,可上溯到东晋时期辽东白部鲜卑人西迁后建立的吐谷浑王国。这一地方政权立国350年,东与隋唐两代王朝会盟联姻,西与     

摩托84天环游中国西部

终于回到昆明,生长我的这片土地感觉竟如此亲切,我们骑摩托车用人生最美好的84天时光在中国的西部大地上环绕了15638公里,深深感受到了西部的壮丽恢宏,体味到西部的豁达厚重。旅途中的一切经历令我魂牵梦萦。我的生命中已经有太多的东西永远留在那片土地上,而那里也有许多东西从此汇聚到了我的人生当中!     

关于土族史研究中的若干问题(续)

三、蒙古说的文化学误读 土族源于蒙古族的说法比较普遍,除了一般性的说法之外,最早在《土族简史简志合编》中作了论证,但并非主张完全的蒙古说。认为“土族是一部分蒙古人与当地霍尔人（可能是吐谷浑人）长期相处逐渐发展而成的说法比较可信”。     

美国西部开发与联邦政府的土地政策

西部国有土地私有化是美国西部开发的基础和前提,也是美国联邦政府导引和规范西部开发的主要手段。私有化的主要途径是出售和赠予,在此过程中所出现的土地投机现象和宅地法等在当时和后来均备受争议。有必要将这些现象结合起来进行系统的考察。     

月季赋——江苏省市花礼赞之三

1983年3月22日,常州市第八届人民代表大会第三次会议通过决议,确定月季花为市花。此外,我国尚有北京、天津、大连、沈阳、郑州和鸟鲁木齐等45个城市选月季为市花。国际上,叙利亚、卢森堡、意大利、英国、坦桑尼亚、美国、伊朗、伊拉克、摩洛哥等国将月季定为国花。     

悲歌一曲吐谷浑

只要进入青海,只要寻叩丝绸之路,就注定绕不开草原王国吐谷浑。这个草原王国称得上中国历史上的一个传奇,他们最早生活于中国东部的白山黑水之间,以游牧、狩猎为业。     

杜鹃花赋——江苏省市花礼赞之六

盛世修志,花亦如志。和平发展的环境才能得以爱花,战争动乱之时,只能是“国破山河在．域春草木深。感时花溅泪．恨别鸟惊心。”(杜甫《春望》如今,世界上许多国家都有自己的国花、国树、国鸟和国兽,乃至国石。以此为国家民族精神的象征。2001年,在全国人大、政协两会上,全国人大代表、陕西省考古研究所所长韩伟发出呼吁,力请全国人大尽快确定和公布我国的国花、国树、国鸟和国兽。据2003年10月报载,已由中国林学会着手组织评选国花、国树和国鸟的工作。届时将通过专家以及大众评选出代表我国民族情感和志趣的国花、国树和国鸟。目前,我国已有100多个城市选定了市花,有的城市的市花还不止一种。1987年10月,在深圳蛇口举办了首届全国市花展览。我省13个省辖市也都有市花,本刊此前已赋写五花：梅花、琼花、月季、石榴花及紫薇花。     

朱德坚持团结抗战的一段往事

“七七事变”后,国共第二次合作得以正式形成,红军改编为国民革命军第八路军,国民党的军队成了友军。但是,这两支军队是根本不同的。红军是人民的军队,国民党军队则是中国大地主、大资产阶级的统治工具,要使这样两支军队在抗日的道路上携手合作,就要求双方领导人能以民族大义为     

民国时期的一次体育盛会

近代中国的体育运动是通过西方教会学校和在华外侨由外国输入的。甲午战败后,就有人主张尚武救国,首先组织体育活动的是军事学校和教会学校。由于体育有强健体魄、陶冶情操、培养团队精神等作用,一时“体育救国”之说甚是流行,举行全运会自然成为民族自强不息的象征和“中华民国统一与中华民族奋发复兴的精神”的表现。     

创新礼赞

江泽民同志指出“:创新是一个民族的灵魂,是一个国家兴旺发达的不竭动力。”在我国的政治领域,从马列主义到毛泽东思想到邓小平理论,再到“三个代表”重要思想,每一个阶段都反映了党的理论创新,每一次理论创新都极大地推动了社会主义事业的全面进步。无论是技术创新还是理论创新,无论是思想创新还是文化创新,创新正日益改变着世界的面貌,也改变着人类的命运。创新这个概念是美国经济学家熊彼特在1992年出版的《经济发展理论》一书中提出的。他对创新下的定义是“:生产要素的重新组合。”在经济和科技领域,创新、创造和发明极大加快了社会物…     

In Praise of Recklessness

Abstract

Catherine Zuckert's Plato's Philosophers argues that the central concern of the Platonic dialogues, read as a single corpus, is to examine the character of philosophy as represented in the activities of five different Platonic characters. The activity of philosophy is most clearly triangulated by showing the advantages and limitations of Socratic philosophy as set against the practices of others laying claim to that title. This article endorses Zuckert's interpretation while raising questions concerning Socrates' eventual philosophic status, the relationship between philosophy and irony, and the standing of philosophy as a social practice.     

和谐礼赞

民主法治、公平正义、诚信友爱、充满活力、安定有序、人与自然和谐相处。这是胡锦涛总书记对和谐社会内涵的概括。     

节约札赞

勤俭节约是中华民族的传统美德.我们从小时候起,就不断接受着勤俭节约的教育.这方面的名句格言耳熟能详.譬如：     

In Praise of Interdisciplinary Archaeology

Abstract

The study of instabilities has long been a central aspect of physical theories and experimental investigation. Chaotic behaviour is a more recently recognized general feature of physical systems, expecially hard-driven dynamical systems. This review describes physical models illustrating these phenomena and seeks to indicate their application to understanding a variety of problems outside physics. Thus, the occurrence of instabilities is advanced as the reason why different sciences have developed independently, and why their results cannot be regarded as deducible from the fundamental laws of physics. In particular, sociology and political science are seen as attempting to deal with extreme cases of chaotic behaviour resulting from widespread instability. Finally, a simple physical model of stop-go oscillations is described, and interpreted as a warning against over-optimistic expectations that modern attempts at participatory democracy are compatible with a stable society.     

Keeping Ideas in their Place: In Praise of Thin Constructivism

After acknowledging the growing focus on ideas in Political Science and giving two cheers for that development, this paper warns against the concomitant rejection of the importance of materialist factors in explaining stability and change. The argument is illustrated by a focus on recent literature on globalisation and the global financial crisis.     

In Praise of Vagueness: Uncertainty,Ambiguity and Archaeological Methodology

This article stipulates that vagueness is a socially important yet academically largely overlooked aspect of human interaction with the world. Vagueness and vague experiences can structure material categorisations of the world; it can contribute to the shaping of social relations and nurture the appreciation of difficult experiences. However, the recent archaeological (re)turn to science as the main provider of knowledge of the past renders vagueness futile as an empirical occurrence through its exorcism of elusiveness and ambiguity in the notorious pursuit of absolute, exact and quantifiable facts. This article challenges the pursuit and use of exact data in archaeological science and the consequential implications of the omission of vague occurrences, discussing the problem that ambiguous and absent evidence become neglected in subsequent conclusion. Second, it is demonstrated that vagueness and ambiguity can be integral to certain social and material phenomena. Third, the article examines recent archaeological analyses of burial practices in South Scandinavian passage graves from the Middle Neolithic in order to discuss the pursuit of certitude in archaeological observations and interpretations. Finally, it is argued that the idealisation of certitude in archaeological analysis needs to be complemented by an interpretative framework making it possible to recognise vagueness as a social phenomenon.     

In Praise of Heresy: Hus,Luther, and the Ethos of Reformation

Reformation is confined neither chronologically nor geographically but is best understood as a series of efforts to recover particular visions of Christian faith and practice. These endeavours always have potential for religious and social change. The martyred Bohemian priest Jan Hus (1372–1415) has often been characterised as a forerunner of the European Reformations and Martin Luther frequently referred to him. Past scholarship has evaluated the relation between Hussite history and the Reformation, Hus and Luther, in a variety of ways arguing either for organic connections or dismissing the possibility of causal connections. I argue that what Hus and Luther shared was not theology, common principles of reform, or visions of religious practice as much as a particular ethos. That ethos can best be understood within the idea of heresy. This article examines what Hus and Luther were striving to achieve, assesses the assumptions about Hus current in the sixteenth century, evaluates the Hus myth, and argues for a reconsideration and rehabilitation of heresy, a concept that epitomises the shared ethos that made Hus relevant to sixteenth‐century reformers.     

In Praise of the Ordinary Man: Popular Media,Social Hierarchy and Identity in a North Indian Text

This article recounts a story found in a popular genre of religious literature known as vrat katha[ritual storytelling]. The narrative is of an “ordinary” low-caste man and his everyday struggles. It tells of the social and economic suffering experienced by the poor man upon encountering god (called Trilokinath/Vishnu) and receiving his blessing, mediated through a series of miraculous events. However, the transformative power of the events and fortunes that follow is undermined by a Brahmin who refuses to acknowledge the poor devotee, rebuffing his ritual gift [prasad] as polluted and considering him untouchable. The ambiguous nature of the gift and the ideology and practice of devotion [Bhakti] present an intriguing and complex picture of Hinduism, revealed in the multiple social roles and social contexts in which subalterns operate in the course of their day-to-day lives.

?I offer a critical reading of this fascinating story. What seems like a straightforward, standardised ritual text is analysed in terms of its competing and sometimes subversive views of “dominant” Hinduism. By examining the tensions and ambivalence in the text I argue for a more nuanced rendition of subaltern power and agency which cannot be reduced to that of resistance and opposition alone.