中外天文交流史研究方法及其流变

自20世纪20年代至今,中国学者对中外天文交流史的研究经历了四次明显变化。本文综合中外天文交流史的已有研究,及前人对该领域研究方法的论述,对三次重大变化加以归纳,并在统计分析近几年几种重要期刊相关研究的基础上,简述对近年出现新趋势的看法。     

梅山武术文化发展历史流变探析

梅山武术是流传在湖南新化一带的民间武术拳种,具有浓郁的地域文化特色,在打造“美丽中国”的大背景下,梅山武术文化应为新化新农村建设服务。文章对梅山武术文化的传统地域特色、梅山武术文化发展所带来的社会化功能以及影响其发展的社会因素进行了分析,研究指出：梅山武术文化具有典型的荆蛮文化特征,梅山武术文化发展促进了当地村落村民的社会化成长,调控、整合了当地村落组织结构,传递了当地本土文化。研究发现：社会冲突的频繁发生、物质生产条件的不断改善、自然地理环境的依附、外来文化的介入和融合是影响梅山武术文化历史发展的主要因素。     

康巴藏区节日中的体育元素研究

从体育学、经济学、民俗学的视角,整理、分析了康巴藏区的主要节日中的体育元素。研究发现：康巴藏区节日取材于生产、生活习俗中,是藏民族文化的集中体现;体育元素贯穿节日的始末,是藏区节日文化活动的主要内容;丰富节日文化内涵,促使经济与民族传统体育文化共同发展。并通过认清节日内涵,促进多方互赢;满足节日需求,提升文化特色;政府搭建平台,提升活动影响等措施来发展和传承康巴藏区节日中的特色体育文化。     

On Cultural Analysis of Baldwin’s Exodus

In the short story Exodus,James Baldwin sought to create a highly personal literature less with racial conflict than with the complexity of human motivations,by briefly contrasting the two processes of exodus,Baldwin achieved this kind of creation,which is to get behind the Negro problem to find the kind of reality that he really concerned:the process of struggle to bettering one’ s lot.     

Religion in Chinese education: from denial to cooperation†

In China, from the founding of the People's Republic of China to the beginning of the Cultural Revolution, it was thought that religion would disappear with the development of society and the freedom not to believe in religion was stressed. During the Cultural Revolution religion became the object of oppression. However, from the end of the Cultural Revolution in the late 1970s to date, the long‐term existence of religion came to be accepted. Searching for cooperation between socialism and religion, ways in which religion could effectively contribute to modernisation began to be put forward. In comparison with the previous situation, the current period is marked by a much more tolerant policy. If one looks at religion in education, first, at the level of legal codes, the separation of public education and religion is extolled based on the rule of separation of religion and state. And, it is clearly forbidden to engage in activities that use religion to interfere with educational activities. This applies to ethnic minorities as well. Second, be this as it may, religion is touched upon at all levels of education. For example, at the level of high school education, the distribution of the three major world religions is explained and many other religions are introduced. Moreover, the culture and customs of some religions are introduced. In higher education, in universities and graduate schools, the Religious Studies major has been created for the training of those in charge of regulating religions as well as scholars. Third, several of the religions recognised by the Chinese government have developed institutions to train personnel. Furthermore, some of these institutions are working in cooperation with institutions of higher education to offer programmes of study. In this way, especially following the end of the Cultural Revolution, cooperation between socialism and religion was sought. And, coexistence with ethnic minority groups, which believe in a number of different religions, was considered. And yet, within school education, the treatment of religion is strictly limited. Only education that aims at a basic knowledge of religion is conducted. There are significant national differences in the relationship between education and religion. It would be fruitful for China to reconsider this relationship, taking account of developments in other countries, in the present situation where the Chinese government has a more tolerant policy towards religion.     

试析福建传统社会中宗教与旅游的关系

宗教与旅游在福建传统社会中的关系处于互动之中。一方面，宗教对旅游的影响极为深刻，它是旅游景观得以营建以及旅游活动得以顺利进行的重要辅助因素。另一方面，宗教反过来也受到旅游活动的逆向影响，宗教适应旅游活动的需要而作出相应的自我调整的情况甚为普遍。此外，游人的社会阶层的不同、身份角色的差异，也影响到传统社会中宗教与旅游的关系。     

Secularisation and the Securitisation of the Sacred a Response to Lewin’s Framing of the Gearon–Jackson Debate

In this article, I make a response to Lewin’s insightful and judicious contribution to the Gearon–Jackson debate. I address the central and important arguments made by Lewin in relation to three aspects of my theoretical orientations on religion in education: (1) what Lewin rightly identifies as my ‘propositional’ interpretation of religion; (2) the politicisation of religion as secularisation; and (3) the securitisation of religion in education as a ‘securitisation of the sacred’. I argue some theoretical framing for this is necessary and that an engagement with the (propositional) realities more helpful than their denial, and that precisely because religion is propositional it can be so used or directed to political and security purposes. In sum, to ensure there is no sense of equivocation in my response I greatly welcome Levin’s intervention, but defend my propositional interpretation of religion and defend too my conceptualisation of the politicisation and securitisation of religion in education. Prompted by Jackson’s critique and Lewin’s subsequent intervention, this response is offered then as a bridge to facilitate further theorisation of the politicisation and securitisation of religion in education as an aspect of secularisation.     

方苏雅与“昆明教案”新探

庚子年间,法驻滇领事方苏雅以西南民众仇教、反洋风潮日益高涨亟需"自卫"为由,无视《中法越南边界通商章程》的规定,"强运军火"入滇。中、法方就方苏雅"私携武器"的正当性、武器的存留权问题争执不休,矛盾日益激化,"昆明教案"随即爆发。在整个事件进程中,署理云贵总督丁振铎既暗中鼓励民众掀起反洋风潮,又以"力顾和局"为基,有效地控制着各种反洋势力。     

佛教政治理念及藏传佛教政治功能

佛教从开始便突显了强烈的政治功能,佛教传播的历史就是一个紧密借重于政治并深刻影响于政治的历史。藏传佛教创设了政教合一和活佛转世这些独特的佛教化的政治制度,为族群维系、社会整合、佛教发展、文化交流发挥了重要作用。     

宗教：跨文化心理学研究一个不可忽视的因素

宗教与文化相互交织,有着千丝万缕的关系。宗教应纳入跨文化研究的原因有四：宗教在人们的生活当中具有重要地位;宗教是健康以及其他跨文化变量的重要指标;宗教可以预测几个重要的跨文化维度;宗教信念和行为受文化因素的影响。在跨文化研究中,应考虑宗教的五维度框架,即意识形态维度、仪式维度、体验维度、知识维度、社会维度。