克木人的形成与早期历史

克木人是操孟高棉语族语言的一个跨国民族群体,过去我国一些学者在探讨这个群体的起源和形成的时候,多是从中国史书关于濮人的发展演变的记载中去寻找线索,而实际上.克木人这个群体的先民很有可能是在濮人之前就已经迁徙到东南亚地区,对此史书并未记载.克木人是古代孟高棉语民族的先民中后来分化形成的高棉人这一支在更后来的发展过程中分化出来的一个旁支.     

泰国文献中"孔人"北迁的记载与孟高棉语民族的起源研究

"孔人"是泰语对古代孟高棉语民族的泛称,泰国的一些文献中提到,古代有一些叫做"孔人"的民族曾经从湄公河口向泰国北部地区迁徙并建立国家。一些学者据此认为,孟高棉语民族起源于中南半岛南部。事实上,从现有较为可靠的资料来看,孟高棉语民族的发祥地应该是在中国南方地区。泰族文献中提到"孔人"从湄公河口往北迁徙的史实,应当是公元以后的事,不能用来说明孟高棉语民族的起源。     

云南百濮考——一个需要重新思考的民族源流问题

传统观点认为,云南古代三大民族系统包括氐羌、百越和百濮.但对有关史籍和考古资料进行深入研究后发现,云南孟高棉语族民族的先民世居于云南西南部地区,在历史上被称为"苞满"和"闽濮",此"濮"非江汉之南的"百濮",后以"苞满"和"闽濮"为主发展成为了今天我国南亚语系孟高棉语族的佤、布朗、德昂等三个民族.而云南古代被称为"百濮"系统的民族实则是西周末年江汉之濮为楚所逼不断南迁的濮人,其后大部分与百越系统民族融合发展成为今天汉藏语系壮侗语族的民族.     

泰国的孟高棉语民族北大核心CSSCI

在泰国,除了主体民族泰族和与之有密切渊源关系的其他一些说泰语的民族外,还生活着许多不说泰语的"非泰语民族",而在这些"非泰语民族"中,人数最多的就是操南亚语系语言中的孟高棉语族语言的一些民族或他们的支系。本文对今天生活在泰国的孟高棉语民族的由来和历史变迁进行了系统的梳理。     

南岛语民族与中国古代越人和濮人的关系

许多学者在探讨南岛语民族的起源时,都认为这个民族群体与中国古代的越人有关系,还有人认为与越人和濮人都有关系。我的看法是,今天的南岛语民族的先民并不是直接源自中国古籍中提到的越人和濮人,只是与越人和濮人有着共同的祖先。在南岛语民族或广义的马来人这个群体中,体质特征较为古老的“原始马来人”形成较早,他们与濮人的祖先有密切的关系;而有着较高文化的、体质特征与壮侗语言诸民族相似的“续至马来人”则与古代越人的祖先有着密切的关系。但是,不能说今天的南岛语民族直接源自中国古籍中提到的越人和濮人。     

“濮”说

“濮”是我国南方的古老民族之一,从甲骨文到唐宋时期的文献中都有记载、濮人的分布区域亦较广阔,东起江汉以南,北至金沙江流域,西达滇池区域,南抵元江以北。因其种属繁多,各地濮人的文化亦不尽相同,我国古文献上往往以“百濮”称之。     

佤文的社会功能及发展对策

佤族历史悠久,是我国西南地区的古老民族,主要分布在滇西和滇西南地区。佤语属南亚语系孟高棉语族佤语支,有布饶、阿佤、佤3种方言。上世纪30年代,进入阿佤山区的外国传教士,曾用拉丁字母设计了一套用来拼写佤语的文字,佤语群众管它叫“赖撒拉”,意即“传教士文字”,流传不广。新中国成立后,在政府帮助下,设计了新的佤文方案,经过推广应用,现已成为我国佤族的通用文字。     

“蒲蛮”非濮人说

蒲蛮,又名扑子蛮,云南古代民族之一。主要分布在滇西地区,以澜沧江流域者较多。据李京《云南志略·诸夷风俗》说:“蒲蛮,……在澜沧江迤西。性勇健,……骑马不用鞍。跣足,衣短甲,膝颈皆露,善于枪弩。首插雉尾,驰突如飞。”关于蒲蛮的族源和族系,云南民族史上一直混淆不清。不过大多数人认为蒲蛮属于“濮人”,即今孟商棉民族佤、布朗、崩龙族的先民。我个人的看法与此不同,概括如下: 1、蒲蛮、扑子蛮或望蛮,是迁入滇西地区的北方游牧民族,他们和孟高棉民族无关。     

五溪地区东周时期土著文化初探

认为东周时期五溪地区生活着土著民族，其文化特征主要体现在陶和青铜文化方面，从族称上看这些土著民族属古濮人。     

泰族文化的历史轨迹

云南历史上有两种源远流长的文化,一是元江东北部(内地民族区)的藏缅语族文化,以滇、西爨、南诏、大理文化为代表;一是元江西南部(边疆地区)越(傣族)、濮(孟高棉语诸民族)文化,而以傣文化为代表。傣族有今德宏的傣那和今西双版纳的傣泐两大支系,还有许多较小的支系。傣那地区于南诏西开寻传时,“革之以衣冠,化之以义礼”,特别是元、明多次征讨麓川,汉文化浸润日深,而“傣泐”地区僻在南疆,长期和内地处于隔绝状态,因而是保留我国古越人文化最多和受汉文化影响最少的地区。研究西双版纳傣泐的历史文化,不仅有助于追溯我国古代南方越文化的源流,而且对于了解中国南方越文化与东南亚掸泰文化的关系,都有重要的学术价值和现实意义。     

Chinese Perceptions of US Return to Southeast Asia and the Prospect of China's Peaceful Rise

This article systematically examines the perceptual dimension of US–China–ASEAN relations. It specifically focuses on Chinese perceptions of American intentions in Southeast Asia, Chinese perceptions of the impact on China of the US's return to Southeast Asia, and suggestions of the Chinese scholarly community as to how China should respond to the US's return. Chinese scholars believe that the US returns to Southeast Asia for a variety of reasons and one of the most important is to manage the rise of China, and that the US's return has both positive and negative impacts on China's interests and the negative impact outweighs the positive. Overall, Chinese perceptions of the US return, especially Chinese scholars’ suggested response, indicate that Chinese scholars have internalized the strategy of peaceful rise which would give us added confidence that China is seriously committed to this strategy. If both the US and China stick to their relevant commitments, the rise of China, unlike that of most great powers in the past, would quite likely be peaceful.     

全球化、区域化与本土化视野下的东南亚华文教育

东南亚的华文教育体系包括三个组成部分,即公立学校、民办学校、孔子学院,这三个部分互为基础,相互促进。当前东南亚的华文教育热潮一浪高过一浪,全球化和区域经济一体化是促进这一波东南亚华文教育热潮的根本动力,反过来,华文教育热潮又助推全球化和区域化,为“一带一路”倡议在东南亚的实践提供基础和条件,进一步促进中国—东盟之间的民心相通。     

Transnational Ties,HIV/AIDS Prevention and State–Minority Relations in Sipsongpanna,Southwest China

This paper depicts the transnational ethnic and religious ties between China and Southeast Asia and examines the cultural, political and economic implications for state–minority relations in Southwest China. It documents how transnational ethnic and religious ties facilitate cultural revival among the ethnic Dai people in Southwest China and examines the impact of Buddhist networks on local governance. In particular, it portrays the cooperative relationship between the Chinese state and the Buddhist Sangha on social issues such as HIV/AIDS prevention and care. The paper argues that the Chinese state is more willing to cooperate with transnational ethnic and religious groups when the latter can help improve local governance and generate economic development, under the condition that they do not challenge the state's ultimate legitimacy and authority.     

Involuntary Migrants,Political Revolutionaries and Economic Energisers: a history of the image of overseas Chinese in Southeast Asia

Along the contemporary migration history of the overseas Chinese in Southeast Asia, three distinctive images have been constructed through the interaction between the overseas Chinese and Mainland China. First, the image of involuntary migrant, formulated by their migration activity and the continuous remittance they sent back to their hometowns, closely linked to the political and social-economic disturbances in the early years of the twentieth century. Second, the image of the overseas Chinese as political revolutionary was heavily politicised by the revolutionary policies of Mainland China in the 1950s and 1960s. Third, through the operational means of foreign direct investment, the overseas Chinese image of economic energiser was re-focused and mirror-imaged with the imperative of the economic reform of Mainland China in the 1970s and 1980s. On the one hand, the images of involuntary migrant, political revolutionary and economic energiser of the Southeast Asian overseas Chinese describe their situational status. On the other hand, these images also reflect the contemporary historical development of Mainland China.     

少数民族归侨及侨联工作对策研究——以广西与云南为例

西南地区的广西和云南是我国少数民族聚居的省份,滇桂两省的海外少数民族华侨华人广泛分布于东南亚与欧美地区,他们对家乡、对祖籍国、对住在国的经济社会发展做出了贡献。开展少数民族华侨华人和归侨研究对于推进华侨华人研究、拓展中国侨务工作、加强边疆稳定、促进社会和谐具有重要的理论和现实意义。由于历史及现实的原因,华侨归国后在身份认同、文化适应、经济生活等方面面临着一系列困难。     

Local Liberalism: China's provincial approaches to relations with Southeast Asia

One of the most interesting phenomena in contemporary international relations is the growing role of local government entities in forging and intensifying cross-border interactions in the social, economic and cultural arenas. Lamentably, this aspect of international relations, which I conceptualize as local liberalism, has not received sufficient scholarly attention. This paper attempts to fill in the gap by describing and analyzing how local liberalism has played a role in China's relations with Southeast Asia. The paper argues that local governments in Yunnan and Guangxi have played an important and positive role in cementing the relations between China and Southeast Asia. The paper suggests that debunking the China ‘black box’ to examine the different units in China, including the sub-national governments, may provide more useful insights for our understanding of China–Southeast Asian relations.     

Getting Rich and Staying Connected: the organizational medium of Chinese capitalists

This article answers the following question: ‘What is the organizational medium that has allowed a few Chinese businesspeople in East and Southeast Asia to accumulate considerable wealth and economic power?’ In the course of giving an answer, we show the organizational differences between traditional business networks in the late Qing and early Republican periods and the Chinese business networks in modern capitalist Asia. We argue that, throughout the twentieth century, Chinese business people outside of China proper began to adapt Western corporate structures for their own purposes and that this organizational innovation allowed Chinese to develop and sustain personal networks through which wealth and power could be concentrated.     

百越族系稻作神话初探--以壮族为中心

近年来考古发掘实证资料证实 ,我国南方已有上万年的稻作栽培史。剖析、比较以壮族为代表的百越系诸民族活形态的稻作神话与相关民俗 ,并结合古越人的文化特征进行综合审视 ,可以初步确认百越系诸民族及其先民古越人的稻作神话 ,当属东亚、东南亚最古老的稻作神话。