段氏鲜卑起源考

段氏鲜卑一直以东部鲜卑的族称出现于历史记载中。然而考查其起源的历史过程。却不同于匈奴、蒙古等其他古代民族。有其特殊性。它不是由血缘部落发展而来的民族。而是由鲜卑族的段氏家族招集多个少数民族组成的地域集团。它可以被称作段部、段国。却不是鲜卑族的民族共同体。     

Conservative force or contradictory resource? Education and affirmative action in Jharkhand,India

This article explores the combination of education and affirmative action in challenging historic inequalities faced by adivasis, or indigenous peoples, living in a remote region of Eastern India. We show how the combined effects of education and affirmative action can act as a ‘contradictory resource’. On the one hand, policies of affirmative action are enabling young educated adivasis – the children of subsistence farmers and manual labourers – to benefit from the creation of new, rural state jobs. We show how without affirmative action, such jobs may well have been monopolised by a local elite of higher castes. On the other hand, we argue several conservative processes have accompanied these changes. First, the reserved jobs secured by adivasis are relatively badly paid and insecure. Second, these jobs have not enabled relative progress for adivasis vis-à-vis traditional elites who are moving out of rural areas and diversifying their livelihoods. Third, young educated adivasis have begun to emulate the norms, values and ways of life of the local elite. This ‘culture of emulation’ is fostering new inequalities between educated adivasis and their poorer kin, who face increasing proletarianisation. The contradictory resource, we argue, concerns not only inequalities in accessing certain jobs, but also the creation of new forms of differentiation among historically marginalised people. We conclude by setting these findings within the wider complex relations emerging between caste, ethnicity and class in contemporary India.     

全球化中最严重族教冲突的根源与出路解析

本文试图剥开最严重民族宗教冲突个案的迷雾①,在民族宗教冲突类型研究的基础上,分析当今世界国际政治中最严重民族宗教冲突的根源,预测其走向并寻找其出路,为在国际政治舞台上解决民族宗教冲突提供有效的理论依据。文中还力图在识别“主体民教的冲突”与“整体对抗的民族宗教冲突”的前提下,对国际政治最严重民族宗教冲突类型进行深入分析,把民族宗教冲突划分为主体民族的冲突、分割性（或跨界性）冲突、移民性冲突、文化传播性冲突四种类型,警示人们主体性整体对抗类型具有参与冲突的人数比例最大、解决冲突所持续的时间最长、解决的难度最大和对社会的危害性最大等特点,提出解决问题的进路在于把整体性对抗降级为局部性对抗、进而再化解为零度冲突的思路。     

Social hierarchy and enrolment in government and private schools in rural India: longitudinal evidence from a Rajasthan village

With reference to a village in a predominantly tribal part of Rajasthan, this paper illustrates the increasing heterogeneity of the rural educational landscape and examines different patterns of enrolment within this. While the findings confirm those of more macro-level studies using the four official social categories, intra-category differences are shown to be equally, if not more, important in helping to explain variations in the types and locations of schools chosen by parents. The social composition of government schools in the village has greatly narrowed and the majority of pupils in local private schools now come from tribal households. The expansion in size and number of commutable schools has moved the frontier of private schooling away from the village and provided new and increasingly exclusive contexts for both old and new forms of social division to be manifested.     

蚩尤与炎黄之战

蚩尤族是活动在中原地区古老的土著部族,其先祖创造了中原地区的裴李岗文化,当裴李岗人发生分化而迁徙之后,蚩尤部族留在中原地区而发展成为九黎族,蚩尤为九黎的首领。当炎黄部族从西部迁徙进入中原之后,蚩尤与炎帝族结成同盟共同对抗强大的黄帝部族,两大集团在今天河北涿鹿县一带展开激战,蚩尤战败而被黄帝所杀。炎帝族、蚩尤族与黄帝族的战争结果使中原地区得以初步统一,中原土著部族与炎帝族、黄帝族产生大融合,为华夏族的形成初步奠定了基础。     

读《中国人史纲》札记

柏杨的《中国人史纲》（上册）体例颇有特色,脉胳清晰.但有些地方,如“士”的概念;小篆的形成;汉朝判死罪者的免死法;防风部落的具体地理位置等,颇值得商榷.     

“部落联盟”时代中华民族共同地域形成新探

本以丰富史料为基础，并结合自己的理解和推理，系统考察了“部落联盟”时代中华民族共同地域的形成，作认为，从黄帝时期开发，经过四百多年的发展，到虞舜时基本形成中华民族的共同地域。     

《山海经》研究述论

关于<山海经>产生于何时何地,众说纷纭.本文主要用文化人类学的方法,从先秦社会发展演变入手,探讨<山海经>各部分的特点,认为<山海经>成书于战国中后期,其中<五藏山经>所记诸神多是比较古老的原始自然神,而<海荒经>中所记诸神,多是战国中后期由方士把历史人物神话化的结果.     

李定国实现联明抗清的原因分析

李定国率领的大西农民军进入黔、滇地区后，由于形势的变化，大西农民军放弃了原来的宗旨，决定采取联明抗清的策略。其联明抗清能够实现的原因主要是李定国在黔、滇民族地区采取了联合各地土司头人和少数民族人民共同抗清的政策。这些政策包括：一、积极联合黔、滇各土司头人和少数民族人民共同组成抗清力量；二、在各少数民族地区实行了和汉族地区同样的土地政策和发展生产、严惩贪官的政策；三、在大西农民军中实行了少数民族士兵和汉族士兵一律平等的政策；四、实行了尊重少数民族宗教信仰的政策。由于这些政策的实行，使大西农民军取得了土司头人和少数民族人民的信任、支持和参与，建立起了抗清根据地，共同进行抗清斗争。     

基于旅游认识不稳定性的目的地文化部落建设

旅游社会依赖于生活系统并处于不断发展过程中,旅游主体的经验也受到年龄等各方面的影响,旅游认识又由旅游社会、旅游主体所决定,因而推论旅游认识具有不稳定性。借用了熵理论与现代物理学的宇宙不对称性观点进一步阐述了旅游认识不稳定性这一命题。在泛指旅游认识具有不稳定性的基础上,本文认为局地上的旅游建设应以生活系统作为支撑,并坚持文化部落性,通过地方感与真实性的共建,可持续性地保持并增强目的地的活力。