Sex,Cannibals, and the Language of Cool: Indonesian Tales of the Phone and Modernity

In Indonesia mobile technology has come at the end of 35 years of the Suharto regime, and in its aftermath an era of new openness. Not surprisingly mobile phones are by many Indonesians associated with the new freedoms of this post-1998 period, facilitating newly emergent youth cultures, a hip mobile lifestyle as well as experiments with novel sexual identities. In a country characterized by stark contrasts—between center and periphery, city and countryside, and the rich and the poor—this has at the same time resulted in an uneven spread of technology, and thus in the coexistence of very diverse cellular markets. Through deliberating the pros and cons of mobile technology, new possibilities the phone seems to offer, and the often creative solutions people find in gaining access to mobility, it is shown how Indonesians try coming to terms with the otherwise abstract notion of (post)modernity.     

世界四种传统文化略说

人们常常把世界文化分为东方文化和西方文化,这种文化的"东西两分法"不符合历史事实。自从上古两河流域文化和尼罗河流域文化消亡之后,欧亚大陆上的许多文化摇篮渐渐聚合成四种地区传统文化:东亚文化、南亚文化、西亚文化和西欧文化。西欧文化扩大到美洲,称西方文化。东亚、南亚和西亚合称东方。东亚是东方的一部分,不能代表整个东方。东亚文化以华夏文化为基础,发源于黄河流域,传到长江和珠江流域;传到越南、朝鲜和日本。南亚文化以印度吠陀文化为基础,印度的主体民族和主流文化都是外来的,多民族、多语言、多文字、多宗教,是印度的特色。西亚文化以伊斯兰教为基础。西欧的文艺复兴得力于阿拉伯文转译的古代希腊著作。西方文化包括西欧和北美,以希腊和罗马文化为基础。从文艺复兴到启蒙运动这500年间,西方文化发生了改换人间的突变。以上四种地区传统文化的精华,随着人群活动范围的扩大,聚合成覆盖全球的国际现代文化,同时保留各地的传统文化。凡是能为全人类造福并受到全人类欢迎的事物和意识,合成"共创、共有、共享"的国际现代文化;凡是没有被全人类认同的,仍旧保留在传统文化之中。现代是地区传统文化和国际现代文化相辅相成的双文化时代。     

“丝绸之路经济带”中亚石油资源开发对中国的保障程度与风险防控建议

中亚地区石油资源预测储量巨大,在世界能源地缘格局中具有重要战略地位,对中国推进石油进口多元化战略和扩大陆上管道石油进口具有重要作用。文章分析了中亚地区石油资源对中国的保障程度,发现虽然中国对中亚地区石油的投资力度在不断加大,但中亚地区石油对中国石油进口的保障率却极低。通过构建跨国石油投资的风险评价指标体系,运用模糊综合评价模型,对中亚地区石油投资的风险进行了定量评价,发现政策法规风险属于高风险,经济风险、社会文化风险和政治风险属于一般风险,基础设施风险属于低风险,其中矿业权设置、东道国对经营的干预程度、民族文化宗教差异等7个指标具有相当高的高风险发生概率。未来对中亚地区的石油投资合作,既要依据风险评估结果科学合理规避风险,又要寻求破解之道,选择互利共赢的合作模式,确保在中亚地区石油资源开发领域中的优势地位。     

客家社会大伯公信仰在东南亚的发展

从客家社会伯公与大伯公信仰谈起,追究其在传统天神、地祗与人鬼的信仰体系中的定位问题。客家社会的信仰化不是单独存在,虽然“伯公”、“大伯公”等词的使用,是客家人特殊的用法,但是在信仰的内涵与意识上,还是整个汉人化的延续与发扬。建构出客家社会大伯公的信仰体系,不是要标举其独特性,实际上也能彰扬出整个汉人社会鬼神崇拜下的深层观念系统。东南亚华人社会的族群结构是多元的,客家族群虽然人数众多,也无法避免与其它族群化的相互融合,大伯公信仰正是族群融合重要的化指针,其发展的趋势值得深入的探讨与研究。华人在东南亚的特殊化生态中,民间信仰一直是主要的精神安顿力量,从大伯公、拿督公到本头公,虽然名称与形态有些出入,但是其消灾祈福的平安心愿是一致的。祭祀圈的形成不只是在共祀的集体活动上,更重要的是对“境”的向往与追求,“境”不是单一的,有神境、祗境与鬼境的形态之分,但是在信仰内涵上又经常的交流合一,有着“三位一体”的思想体系,明了了三境与一境间的互动关系,方能掌握到华人信仰化的整体面貌。在东南亚华人的民族信仰,缺乏精致化教养的环境,加上各国有意或无意的排华政策,压制了华人族群整体化的维护与发扬,随着大传统的逐渐分离,小传统也是残缺不全,不仅外在器物明的亡失,内在精神明的维护也极为困难,上一代留下来的原乡生活体系,从器物层、社会层到精神层实际上都已欲振乏力,这种现象或许是无法避免的。     

Global norms and local politics: uses and abuses of education gender quotas in Tajikistan

In Central Asia, the post‐Soviet transformation period has been accompanied by significant economic and social costs, including the widening of the gender gaps in politics, economy and the social sphere. Tajikistan, which receives the largest amount of international aid and has the worst record of gender inequity in Central Asia, has quickly responded to the worsening situation by introducing quotas favoring female representation in politics, labor market and education. This article examines the context within which international gender equity norms were introduced in the 1990s as well as the factors that account for the variation in implementation of these policies. By using the case study of Tajikistan, this article suggests that the introduction of policies favoring female participation in political, economic and social life has largely depended on the transfer of international discourses on gender equality, while their implementation has been halted by historical legacies, economic realities and local political factors.     

Stealth marketisation: how international school policy is quietly challenging education systems in Asia

Across Asia, the international school scene has experienced marketisation and corporatisation. A consequence is that many wealthier families – outside of expatriate communities – view international schools as a desirable choice, and they seek ways to enrol their children in international schools. States have responded to this situation through policies that manage the boundaries between public or national school systems and international schools. States have made compromises in their international school policies – compromises that allow markets to creep into the broader education systems. This mode of market creation is subtle: Neither families nor state agents advocate for ‘choice’ as a value, nor are there public discourses around international schools in the region celebrating ‘choice’ in education. The compromises made in international school policy relate to whole education systems and have implications for inequality, citizenship, and national identity.     

新地区主义与东亚合作安全

新地区主义的兴起为当代国际关系注入了新的内容.东亚地区的安全现状为新地区主义提供了强大的发展动力,新地区主义也对东亚安全产生了深刻影响,推动了东亚合作安全的发展.新地区主义在东亚的发展,必将在很大程度上塑造东亚安全的未来.     

用现实主义解读罗斯福的南亚政策

二战爆发后,美国开始插手南亚事务,约翰逊使团赴印、菲利普斯使团赴印以及孟加拉饥荒中美国的漠然处理,呈现出了罗斯福南亚政策由积极参与到犹豫徘徊中收缩尺度,再到低调淡出的外交轨迹和现实主义的外交逻辑。     

追踪国际医学教育发展动态,聚集亚洲医学教育改革热点 --亚洲医学教育会议纵览

作者将近期从各类亚洲医学教育会议上所获取的信息进行了汇总和整理,结合文献评述了当前国际医学教育发展动态,介绍了亚洲医学教育的基本现状及改革热点,希望能对传播现代医学教育理念、理性开展医学教育改革等提供有益的参考。     

从鸿胪馆看古代日本的东亚认识

唐朝时期的中国,曾是东亚地区最先进的国家。在政治、经济以及文化方面,对东亚诸国皆有相当程度的影响。同一时期,日本为了自身发展的需要,开始尝试走出国门,派出遣唐使学习唐朝的文物制度以推动日本的全面发展。在对外交往活动中,鸿胪馆起到了十分重要的作用。鉴于此,文章以鸿胪馆视角考察日本在与唐朝以及新罗等国家交往中逐渐形成的东亚认识,探讨鸿胪馆在日本历史发展中的重要作用。