作为共生文化的妈祖文化--以妈祖文化的日本传播为对象

日本妈祖文化的传播,呈现出或是传承中国民间的文化信仰,或是融会佛教文化的习合文化,或是被标榜为日本本土化的信仰等特征,即带有了中国文化与日本本土文化相互融合、彼此分离的特征。这样一个具有“共生文化”性格、且根植于日常生活的“生活文化”的妈祖文化,为构思21世纪东亚文化的框架建设与未来模式提供了有利的借鉴。     

海外新华侨华人子女文化传承状况论析——以日本新华侨华人子女为中心

本文以实地访谈和其他形式的调查为根据,考察海外新华侨华人子女在"异文化摩擦"中的成长过程;探讨他们在父辈文化和主流社会文化交叠环境中,接受语言学习、文化传承的状况;分析家庭教育的代际关系与跨文化碰撞对海外新华侨华人子女成长的影响;从文化认同、价值观形成等层面,阐述在文化传承中,新华侨华人子女如何努力接受多种文化,使中华文化与异文化兼容,逐步形成更多元、更开阔的世界视野。     

日本“国家正常化”与美国的东亚地缘战略

战后,由于美军单独占领日本,美国占领当局直接主导了日本的非法西斯化改革,日本的对外政策也被纳入美国的东亚地缘战略框架内。正因如此,战后日本的"国家正常化"进程与美国的亚洲地缘战略密切联系在一起。冷战时期,日本充当美国在亚洲的"冷战"哨兵,日本在"旧金山体制"下获得"独立"和国际空间。冷战结束后,美国推行全球霸权战略,日本乘机加强与美国的军事同盟关系,扩展自主权。尤其进入21世纪,日本通过参与美国的"反恐"战争,实现了海外派兵。近年来美国实施战略东移和"亚太再平衡",日本借机加快修宪活动和军事"解禁",加速日本"国家正常化"的步伐。     

日本反恐的深层目的及其面临的挑战

近年来,海外日本人被极端恐怖组织绑架并被杀害的案件频频发生,海外日本人与投资海外的日本企业面临着严峻的安全考验。为此,日本政府不得不认真应对恐怖主义的袭扰,加大了国际反恐合作的力度。目前,日本侧重于从多边地区与双边地区等层面来开展国际反恐合作。日本大力开展国际反恐合作,有其深层目的,主要包括为国内修改宪法、进而顺利派兵海外寻找合法理由,乘机扩大日本的海洋地缘政治影响力;确保日本的能源安全;为顺利举办2020东京奥运会提供安全保障等。日本开展的国际反恐合作,由于"傍美"严重,不可避免地有其局限性。日本没有自己单独的反恐战略,今后会面临着愈发严峻的问题与挑战。     

冷战后日朝关系正常化的日本因素分析

朝鲜半岛是日本的近邻,自古以来就是联系亚洲大陆文化与日本文化的"通道"和"中轴","中国文化通过韩半岛传播到日本","在现代史上,吸收西欧文化发展起来的日本又通过韩半岛传播到中国"①二战结束以后,在日本的主导下,日韩双方就正常关系化问题进行     

近世日本对明代兵书与善书的理解接受问题刍议

明末清初,明代思想文化典籍陆续传入日本,逐步对近世日本思想文化产生影响,本文概述明代兵书与善书对近世日本的影响。兵学思想方面,戚继光的《纪效新书》、《练兵实记》等一批明代兵书于这一时期传入日本并流入民间,成为这一时期日本知识分子的一个重要思想来源。一些民间知识分子开始解读、研究戚法中"节制"等重要概念与选兵、练兵的做法,并在此基础上开始了兵制改革的思考。明代善书在近世日本社会传播过程中,其中的佛教、道教思想与日本神道思想发生了冲突,民间知识分子在介绍传播善书时,运用日本的传统信仰与习俗重新解释善书,善书由此逐步为日本民众接受。研究明代思想文化在近世日本社会传播普及的历史,可以重新认识近世日本在理解与接受明代思想文化过程中进行选择、重新解读与吸收融合的史实。     

佛光山在海外的传播及影响

1980年,佛光山走出台湾,向海外发展。至今,佛光山已成长发展为颇具世界性影响的佛教宗派。佛光山非常重视促进不同宗派、教派间的交流、理解,它积极充当"民间外交大使",以宗教信仰为纽带,加强各国间的了解和信任,促进着国与国之间的关系。佛光山在海外的传播,也促进了"大中华"文化软实力在海外的影响。     

日本海外—归国子女的教育政策与理论探析——跨文化教育的视角

日本海外-归国子女教育是20世纪60年代随着日本海外企业的增加所出现的、针对在两种或两种以上文化中成长的儿童和青少年的教育。日本政府对这一特殊群体,制定了以“设立海外日本人学校为核心”的海外子女教育政策和以“语言教育为核心”的归国子女教育指导方针。这些政策的背后,离不开日本跨文化教育的理论支持。跨文化教育领域中的文化适应研究,为日本分析和解决海外-归国子女的教育问题提供了更为明确的指导路径。中国也应从加强对跨文化儿童和青少年群体教育需求的关注、确立并完善海外-归国子女教育为代表的相关政策制度、增强海外-归国等跨文化子女的文化适应理论研究三方面,促进以海外-归国子女为代表的跨文化青少年的教育和发展。     

日本文化外交战略中的青年国际交流——以内阁府青年国际交流事业为中心

文化外交战略是战后日本恢复和平民主国家形象、推广日本文化的国家发展战略之一。青年国际交流是日本文化外交战略的重要组成部分,其中内阁府主导下的青年国际交流事业拥有丰富的交流内容、严格的招募选拔机制和官民协作的运作模式。半个多世纪以来,实现了文化外交和培养日本青年的双重目标,建立了世界性"事后活动组织"。不仅促进了日本文化和价值观念向海外传播,而且在塑造日本国家形象、提升国家软实力中也发挥着举足轻重的作用。     

《青头巾》的中日文化渊源及佛学旨归

日本志怪小说《青头巾》蕴含了丰富的文化和宗教意义,其"青巾"、"证道得脱"的主题有明晰的佛教文化传承谱系,是日本江户时代的中日两国民间传说、市井文化和佛教思想交汇融合的集中体现;通过对"佛法与情欲的冲突"、"禅密冲突"等既有观点的进一步反思,在回答大谷雅夫教授三个诘问的基础上,认为该小说是以"佛魔一如"思想为核心,以教人不断破除欲执、语执、法执为根本旨归的"佛教叙事"。     

Geopolitics and Soft Power: Japan's Cultural Policy and Cultural Diplomacy in Asia

Japan's cultural policy and cultural diplomacy in Asia has changed dramatically over the past one hundred years, from actively introducing and imposing Japanese culture during its empire-building period, to essentially avoiding the promotion of Japanese culture in Asia for most of the postwar period due to fears of being seen once again as engaged in cultural imperialism, and more recently, to supporting and encouraging the export of Japanese contemporary culture and lifestyle in order to attain “soft power.” Looking at the fluctuations in Japan's cultural policy over these three periods allows us to understand how Japan has used cultural policy to further its geopolitical goals and more basically how it has viewed the role of “culture” in the context of its relations with Asian neighbors. In a broader sense, the Japanese experience shows that cultural policy, even when inward-looking, is not isolated from a country's geopolitical position and its ambitions in the world, regardless of the political system under which it operates.     

沟口雄三对中日思想概念的比较

中国的思想、文化由朝鲜半岛辗转流传入日本,经由日本民族吸收改造,呈现出崭新的形态。在中日思想比较研究的领域中,日本学者沟口雄三以概念比较为切入点,结合两国文化、社会发展的客观史实,通过文献、语源、社会调查等多元化方法,对中日哲学思想中的"天""公私""理"等概念作出了比较。通过比较,探讨了中日思想概念在文化语境中的不同诠释方式,并以此为基础,试图重新建立起对中国和日本的文化认知,同时,也提供了跨学科、跨领域文化比较研究的新思路。     

Perspectives on the study of culture and international politics: From Nihonjinron to the new Asianism∗

Stephanie Lawson, Professor of International Relations at the University of East Anglia in Norwich, UK, considers the role that the concept of “culture” has come to assume in the study of international politics, especially in relation to the Asia‐Pacific region. Much of the cultural nationalist rhetoric associated with the “Nihonjinron” as well as discourses surrounding the “new Asianism” has had two main consequences. One has been to reinforce static perceptions of culture as a marker of essential difference. On the other hand, some obvious instrumental uses to which it has been put by some political elites in the region has generated a great deal of cynicism about the concept. Taking culture seriously requires a different approach—one which stresses the dynamic properties of culture and its potential role in transcending the “East‐West” divide. The original version of this paper was presented at the Nissan Institute of Japanese Studies, St. Antony's College, Oxford, on 29 November 1998.     

INHERITING “JAPANESE-NESS” DIVERSELY

The late twentieth century saw a rise of global discourse about heritage. Research on heritage politics, however, has shed little light on heritage practices in schools, especially regarding language, that is, how heritage language is constructed and how it is “inherited” by students of various backgrounds. Heritage language education is often viewed as a means to empower heritage language speakers or to address the diverse needs of students in language classes. In existing works, the individual’s link to “heritage” is assumed as given and stable. More recent works show that the processes and effects of heritage language education are complex and nuanced due to diverse personal backgrounds and changing political economy and cultural politics. The role of schooling in the process of “inheriting” language, however, has not attracted much attention: how students are grouped or tracked into a particular class, for example. After ethnographically investigating various views and practices at a weekend Japanese language school in the northeastern United States throughout 2007 and 2008, the authors of this article argue that heritage language school is not merely a place to reproduce “heritage” by passing it on to students, but it is also a productive site where ways to imagine “heritage” and “inherit” it proliferate. The article analyzes the processes by which what would be considered as merely “speaking Japanese” and “being Japanese” outside heritage language school are differentiated into diverse ways of being Japanese. It suggests a need to investigate school as a site of heritage politics as well as a need for researchers and practitioners to view heritage language education not only as a way to teach language but also as a means to gain an understanding of heritage politics.     

Consanguinity as capital in rights assertions: Japanese-Filipino children in the Philippines

This paper examines the material dimensions of ethnic identity claims by Japanese-Filipino children in the Philippines and non-governmental organizations (NGOs) advocating on their behalf. Most Japanese-Filipino clients of NGOs in the Philippines were raised by their Filipino families with little knowledge of their Japanese fathers and little or no lived experience of Japan. Although these children and young adults are often called “multi-cultural” by NGO workers, they frequently grow up with no connection to Japan other than an awareness of their Japanese parentage and Japanese cultural products equally accessible to most Filipinos. I argue that filiation can be leveraged to gain access to resources not only through the legal implications that are provided by biological relationships, but also through symbolically salient claims for belonging to a nation or people by virtue of descent. This consanguineal capital should primarily be understood in politically symbolic terms, mobilized in processes of claims-making and based on notions of “blood” and belonging and their frequent conflation with ethnicity.     

“弃老”风俗在中日文学中的表现及成因——以《爸爸爸》与《楢山节考》为例

"弃老"是中日两国共有的古老风俗,尽管与"敬老"的传统相悖,但确是两国漫长的农业文明社会中客观存在的一种文化现象。日本小说《楢山节考》与中国小说《爸爸爸》中关于"弃老"的故事均能在中日民间传说中找到故事原型。"弃老"风俗中,老人或是被家庭遗弃,或是为了家庭、种群的存续和繁衍主动放弃生命,这反映了家庭养老能力在残酷的现实生活面前显得弱不禁风。通过对故事原型以及小说文本的分析,分别从物质层面与精神层面挖掘"弃老"现象的深层原因,其根源在于物资匮乏和粮食短缺,此外还受制于村落共同体形成的集体无意识等因素。中日同为东亚国家,目前又是人口老龄化颇为严重的国家,探讨"弃老"风俗不仅具有文学价值,亦有一定的社会意义。     

解析日本“格文化”

日本民族自古以来,以单一民族,单一国家,单一语言的形式,生活在几个自然灾害不断的岛屿上,既不像大陆游牧民那样,为寻找新牧场而主动迁移;也不像大陆农民那样,因河流改道等旱涝灾害而被迫迁移;更没有出现过大规模移民造成的"混血"现象。游离于大陆之外的岛国人文地理环境,使日本民族成了在整个"地球村"都难以找到"亲朋好友"的"孤独者",抱团求生存的无奈,造就了其思维方式的整体性,各种"格关系"构成的"格文化"形成了日本的基本社会架构。当巨大的自然灾害摧毁了日本人对故土的眷恋时,"死里逃生"的欲望便会表现为"困兽斗"的对外侵略。因此,解析"格文化"是从深层破解日本民族历史和现实中种种表现因由的重要途径。     

厚植“中国之治”的文化根基:思想源流、现实理据与实践路径

文化立世,文化兴邦。文化是最基本、最深沉、最持久的力量。中华优秀传统文化、革命文化、社会主义先进文化以及人类的优秀文明成果如同源头活水一样,能够渗透到国家治理体系的每一个要素之中,发挥持久而又深远的影响力和感染力,为推进国家治理体系和治理能力现代化提供持续的滋养,是厚植“中国之治”的文化根基。在我国要迈入高质量发展关键...     

Towards a Third World Critique of Tourism: Resources for Global Action and Solidarity

Abstract

Third World tourism continues to expand apace. The tourism industry's promotional materials are replete with images of a “frontier” industry, new vistas of “paradise,” “virgin” beaches, and “untouched” landscapes. Indeed, the imagery is that of exploration, conquest, and domination. For the people of the Third World, whose natural, human, and cultural resources provide the raw material for this industry, this is no imagery, it is reality.     

Forays into Japanese cultural psychology

Abstract

The search for a theory of Japanese personality and culture has been an epic endeavor among foreign specialists, filled with all the mystery and fantasy of discovering Atlantis. The inquiry began nearly a century ago when the venerable William Griffis described the moral character of the “average Japanese” as being “frank, honest, kind, gentle, courteous, confiding, affectionate, filial, loyal.” Reviewing his own inventory of personality traits, Griffis felt obliged to conclude that the “Japanese are simply human, no better, no worse than mankind outside.”