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The Anti-Social Contract: Injurious Talk and Dangerous Exchange in Northern Mongolia, written by Lars Højer Lars Højer著《反社会契约:北方蒙古的伤害性言论与危险性交换》
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-12340178
G. Delaplace
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引用次数: 0
Mobility and Displacement: Nomadism, identity and postsocialist narratives in Mongolia, written by Orhon Myadar 流动与流离:蒙古的游牧、身份和后社会主义叙事,欧伦·米亚达著
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-12340180
Christian Sorace
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引用次数: 1
Introduction 介绍
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-12340170
David Sneath
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引用次数: 0
The Shugden-Controversy in Contemporary Mongolia 当代蒙古的雄登之争
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-12340177
Mungunchimeg Batmunkh
Since the political upheavals in Mongolia in 1989, the traditional Tibetan-Mongolian protective deity Dorj-Shugden has been rediscovered. Today the Buddhist monasteries Delgeriin khiid, Amarbayasgalant Monastery and Tögsbayasgalant töv venerate him. This paper analyses the role of this deity with particular emphasis on Gungaachoilinig datsan in Gandandegchilin and the Amarbayasgalant Monastery in Mongolia, based on ethnographic fieldwork and semi-structured interviews with monks from six monasteries and visitors of Amarbayasgalant conducted in 2016, 2019 and 2020. The paper also outlines the current state of research, including recent Mongolian literature. Finally, it presents findings about him sourced from social media. By exploring pro- and anti-Shugden religious practices, this article sheds some light on the Shugden controversy in contemporary Mongolian Buddhism.
自1989年蒙古政治动荡以来,传统的藏蒙保护神多吉雄登被重新发现。今天,佛教寺院Delgeriin khiid、Amarbayasgalant寺院和Tögsbayasgalant töv都崇拜他。本文基于2016年、2019年和2020年对蒙古甘丹德奇林和阿玛尔巴亚斯加朗特六所寺院的僧人和游客进行的民族志田野调查和半结构化访谈,重点分析了该神在甘丹德奇林和阿玛尔巴亚斯加朗特寺院中的作用。本文还概述了目前的研究状况,包括最近的蒙古文学。最后,它展示了来自社交媒体的关于他的发现。本文通过对赞成和反对雄登的宗教实践的探讨,对当代蒙古佛教中的雄登之争有所了解。
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引用次数: 0
To the End of Revolution: The Chinese Communist Party and Tibet, 1949–1959, written by Xiaoyuan Liu 《走向革命的终点:中国共产党与西藏,1949—1959》,刘晓原著
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-12340179
Mark E Frank
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引用次数: 0
Back matter 回到问题
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-02302012
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引用次数: 0
The Making and Remaking of a National People’s Hero and Exemplar in Mongolia’s Socialist, Nationalist and Democratic Mobilisations 民族英雄的塑造与重塑——蒙古社会主义、民族主义、民主动员的典范
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-12340171
M. Enkhtur
This paper examines the case of Ard Ayush [the commoner Ayush], a widely recognised national hero constructed in the socialist movement and an exemplar who survived the post-socialist rejection of socialist heroes and was reconstructed within the post-socialist democratic and nationalist movements. The paper’s title borrows the notion of a ‘national people’ from David Sneath and the notion of the ‘exemplar’ from Caroline Humphrey. Extending Sneath’s discussion of ard [commoner and/or people] and ard tümen [national people], this paper shows how the concept of ard that was constructed through the use of exemplars has become ard tümen. Then, extending Humphrey’s discussion of the moral influence of exemplars, this paper shows how some exemplars constructed during socialism helped the socialist government shape and govern a national people.
本文考察了阿尔德·阿尤什(平民阿尤什)的案例,他是社会主义运动中公认的民族英雄,也是在后社会主义时代对社会主义英雄的排斥中幸存下来并在后社会主义民主和民族主义运动中重建的典范。该论文的标题借用了David Sneath的“民族”概念和Caroline Humphrey的“榜样”概念。本文扩展了Sneath对ard(平民和/或人民)和ard tümen(民族人民)的讨论,展示了通过使用范例构建的ard概念是如何变成ard tü的。然后,本文扩展了汉弗莱关于榜样道德影响的讨论,展示了社会主义时期建构的一些榜样是如何帮助社会主义政府塑造和治理一个民族的。
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引用次数: 0
The Politics of History in Russia and Theatricalisation of Traumatic Events 俄罗斯的历史政治与创伤事件的戏剧化
IF 0.3 Q2 Social Sciences Pub Date : 2021-11-18 DOI: 10.1163/22105018-12340173
E. Guchinova
This article examines how historical representation of the deportation of Kalmyks to Siberia has changed in compliance with the politics of history in Russia. It traces the shift from silence on this topic under communism to the dramatisation of it in the 1990s when the communists lost their power, and finally to the softening of this event in the last decades when state ideology under Putin’s administration is striving to unite the peoples of Russia around the victory in the World War II, leaving the history of the ‘purged peoples’ on the sidelines of this triumph. This evolution from a tragic to a more positive narrative is reflected in the messages of public spectacles about the deportation. The softened approach to this traumatic event was also linked to generational change: its eldest witnesses today are the people who were born between 1943 and 1956 and who were too young to remember its hardships. The author analyses classic theatre performances (‘Arash’, 1995, and ‘Kalmychka’, 2018) and mass agitational campaigns, such as the Trains of Remembrance which took present-day Kalmyks to Siberia to express gratitude symbolically to Siberians who helped them in the difficult period. These spectacles are not mere historical illustrations of the past, but new revisions of it.
本文考察了卡尔梅克人被驱逐到西伯利亚的历史表现如何随着俄罗斯历史政治的变化而变化。它追溯了从共产主义时期对这个话题的沉默到20世纪90年代共产党失去权力时对它的戏剧性转变,最后到过去几十年普京政府的国家意识形态努力团结俄罗斯人民围绕第二次世界大战的胜利而软化这一事件,将“被清洗的人民”的历史置于这场胜利的边缘。这种从悲剧到更积极的叙述的演变反映在关于驱逐出境的公开场面中。对这一创伤性事件的软化态度也与代际变化有关:如今,最年长的见证者是1943年至1956年间出生的人,他们太年轻了,记不起它的苦难。作者分析了经典的戏剧表演(“Rash”,1995年和“Kalmychka”,2018年)和大规模的煽动活动,如纪念列车,它将今天的Kalmyks带到西伯利亚,象征性地向在困难时期帮助他们的西伯利亚人表示感谢。这些景象不仅仅是对过去的历史说明,而是对过去的新修订。
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引用次数: 0
Kinship and the State in Tibet and Its Borderlands 西藏及其边疆地区的亲属关系与国家
IF 0.3 Q2 Social Sciences Pub Date : 2021-05-26 DOI: 10.1163/22105018-12340160
Eveline Bingaman, Heidi Fjeld, Nancy E. Levine, J. Samuels
Formations in kinship have received little attention in Tibetan studies, particularly in the period following pivotal publications by Goldstein (1971a; 1971b; 1971c; 1978), Aziz (1978), Levine (1981; 1988), and Diemberger (1993). As additional archives and new field-sites have been made available, studies of Tibet and its borderlands (with borderlands here referring to areas occupied by populations with linguistic, cultural and ethnic affinities with Tibetans) are producing a wealth of data on cultural values and everyday social life, including on kinship and relatedness. The newer studies have addressed and enhanced our understanding of issues raised in the earlier work but have fallen short of bringing these findings to bear on broader and more contemporary concerns within the field of anthropology. Similar observations can be made about historically oriented fields of Tibetan studies, whose
亲属关系的形成在西藏研究中很少受到关注,特别是在Goldstein (1971a;1971 b;1971 c;1978),阿齐兹(1978),莱文(1981;1988)和迪姆伯格(1993)。随着更多的档案和新的田野遗址的出现,对西藏及其边疆地区的研究(这里的边疆地区是指与藏人在语言、文化和民族上有亲缘关系的人口居住的地区)正在产生关于文化价值和日常社会生活的丰富数据,包括亲属关系和亲缘关系。较新的研究解决并加强了我们对早期工作中提出的问题的理解,但未能将这些发现应用于人类学领域内更广泛和更现代的问题。类似的观察结果也适用于以历史为导向的藏学研究领域
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引用次数: 0
Special Section: Multispecies Co-existence in Inner Asia 专题:内亚多物种共存
IF 0.3 Q2 Social Sciences Pub Date : 2020-11-04 DOI: 10.1163/22105018-12340145
T. White, Natasha Fijn
In this special section our focus is on human relations with animals in the domestic sphere (or domus) in Inner Asia. In the existing academic literature, there has been greater attention paid to human–nonhuman relations in North Asia (or Siberia), often between hunter and prey animal. The intention of this special section is to ask what we can learn about relations between humans and domestic animals when we shift the focus to Inner Asia, a region that has long been characterised by multispecies pastoralism. The various contributors to this issue have conducted research across a broad swathe of Inner Asia, from Buryatia in the southeast of Siberia (Oehler), Mongolia (Bumochir et al., Fijn, Hutchins, Swancutt), Inner Mongolia (White), Qinghai (Bumochir) to the southwest of China (Swancutt). Within anthropology, a multitude of terms have emerged for a focus beyond the human, now superseding older literature within ecological or environmental anthropology to become ‘multispecies ethnography’ (Kirksey & Helmreich 2010), ‘anthropology beyond humanity’ (Ingold 2013), or an ‘anthropology of life’ (Kohn 2013). This terminological proliferation has occurred in the context of the broader ‘animal turn’ in the humanities and social sciences and the ‘ontological turn’ within anthropology. These diverse bodies of literature share a concern with thinking beyond the anthropocentrism which has historically dominated the humanities and social sciences, previously confining attributes such as subjectivity and agency to humans alone. This concern has gained a
在这一特别部分中,我们关注的是内亚家庭领域(或domus)中人类与动物的关系。在现有的学术文献中,人们更加关注北亚(或西伯利亚)的人与非人关系,通常是猎人和猎物之间的关系。本特别部分的目的是询问,当我们将重点转移到内亚地区时,我们可以了解到人类和家畜之间的关系,该地区长期以来一直以多物种畜牧业为特征。这一问题的各个贡献者在中亚的大片地区进行了研究,从西伯利亚东南部的布里亚特(Oehler)、蒙古(Bumochir et al.,Fijn,Hutchins,Swancatt)、内蒙古(White)、青海(Bumochill)到中国西南部(Swancart)。在人类学中,出现了许多关注人类之外的术语,现在取代了生态或环境人类学中的旧文献,成为“多物种人种学”(Kirksey和Helmreich,2010年)、“人类之外的人类学”(Ingold,2013年)或“生命人类学”(Kohn,2013)。这种术语的激增发生在人文社会科学中更广泛的“动物转向”和人类学中的“本体论转向”的背景下。这些不同的文学体都关注超越人类中心主义的思考,人类中心主义在历史上一直主导着人文科学和社会科学,以前将主体性和能动性等属性仅限于人类。这种担忧已经引起了
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引用次数: 5
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