They Come over Here … 300 Years of Xenophobic Propaganda in England

England's rulers, merchants, and organized labor in the early modern period (from the 16th to the 18th centuries) were all actively using what today we would call propaganda. Each group appreciated the need to get popular opinion on its side, or at the least to convince other groups it was in the public interest to act in a particular way. This study focuses on the use of xenophobic narratives by these actors in order to further their political, economic, or cultural objectives. The targets were economic rivals including the Dutch, but most particularly ethnic and religious outgroups, including Roman Catholics, Muslims, and Jews. Although there were public relations win-wins for anyone who was able successfully to demonize foreigners, racist and xenophobic propaganda was often more pernicious than the tellers realized, in many cases extending its influence over several generations. In addition, it is clear that many narratives failed to engage with public opinion, for reasons that were not always clear to the groups responsible for them.     

西部大开发中民族民间文化的法律保护

实施西部大开发战略,为西部地区经济、文化事业的繁荣发展带来了难得的历史机遇。对蕴藏着丰富的民族文化遗产的西部地区来说,保护好民族民间文化是西部开发中的一项重要课题。从民族民间文化的界定入手,分析民族民间文化的保护在西部大开发中的意义,在了解国内外关于民族民间文化的立法现状的基础上,对民族民间文化的法律保护提出建议。     

民间文学艺术作品权利归属之次序探析

《民间文学艺术作品著作权保护条例（征求意见稿）》第5条（权利归属）规定，民间文学艺术作品的著作权属于特定的民族、族群或者社群。此规定值得商榷。界定民间文学艺术作品权利主体应当坚持个人优位主体、集体常态主体、国家候补主体的基本顺次，方能契合保障民间文学艺术作品的有序使用，鼓励民间文学艺术传承发展的立法宗旨。     

国内外女性民俗研究综述

民俗学界"女性民俗的研究"并非主流,其研究内容主要涉及"女性的民俗文化探源"和"女性主义的民俗批评"两方面。中国民俗学者从学科发生始就关注女性研究,但其研究成果分散且不相对独立。"女性民俗研究"的内涵,应从研究客体和研究主体两个层面来进行分析,"女性民俗"作为一个独特的研究视角,在整个民俗学界已经得到肯定,"女性民俗"的观念意识也在逐渐形成,而这毫无疑问带来民俗学研究发展的新契机。     

民间文学艺术作品保护的路径探索

在我国现行立法中，对于民间文学艺术作品采取的是著作权法体系下的特殊条例保护方式，但基于各种原因，无论是在学界还是在司法实践中，这种保护方式都没有充分发挥效用。通过对民间文学艺术作品自身性质的分析，指出其与著作权法通常所保护作品的不同之处，并在此基础上，探索现有著作权保护机制之外的其他路径，以期达到既能够继承和保留各民族文学艺术遗产，保护传统文化的传承，又能促进整个社会文化繁荣发展的目的。     

原生态民俗旅游开发的理念、目标与对策——以黔东南为例

文章以科学发展观为指导,从原生态民俗旅游开发的基本理念和目标出发,基于黔东南原生态民俗旅游开发实践,从文化理念、产品深度开发、产业化发展、特色强化、促进参与等方面,对黔东南原生态民俗旅游开发的对策进行探讨。     

从紫姑信仰的民俗流变看女性地位的历史性失落

任何一个文化模式都离不开性别的社会化,女性地位的历史性失落,不仅反映在思想观念和意识形态层面上,也同样的被充分表现在民间信仰及民风习俗中。文章通过对紫姑信仰及其流变的追本溯源,探索在与其相关联的独特的民俗文化模式和规范中,女性地位被历史性颠覆的内在因素及外在表现。     

燕赵民间文化传承的法律保护机制研究

以WIPO政府间委员会所拟定的草案中的有关规定为基础,在对民间文化传承及其表现的界定、国际保护策略等问题加以探讨的基础上,分析我国对民间文化传承保护存在的不足,对我国、我省将来如何构建民间文化传承的法律保护机制提出建议.     

20世纪以来“惠东女”民俗研究概述与思考

“惠东女”民俗研究曾经是国内汉人社会研究的典范，其肇始于20世纪30年代。八九十年代，沿着厦门大学人类学系老前辈林惠祥开创的研究道路，“惠东女”民俗研究开创了繁盛的新局面，但近年来该区域女性民俗的研究走入瓶颈。在综合分析不同时期研究成果的基础上发现，“惠东女”民俗研究中女性民俗研究者的缺失，是该民俗研究没有办法形成新局面的重要原因所在。     

Going beyond data collection in ethnography: Options for bridging the gap between researchers and archivists

Abstract

This article investigates options for bridging the missing link between ethnographic field research and archiving. It interrogates the place of archiving in the entire fieldwork process and the roles played by researchers and archivists in promoting access. While a number of reasons explain the gap between research and archiving, the article identifies lack of collaboration as the main challenge. Borrowing from the postmodernist theoretical framework, the article argues that archivists cannot detach themselves from data collection, because the decisions they make are not objective but personal and subjective. The conclusion and main message are that digital technology, in spite of its many advantages, may not deliver all that it promises to data collection and archiving. There is a need to complement digital technology data collection and archiving with traditional archiving methods because of the latter's reliability and cost effectiveness.