Indigenous Peoples in Commonwealth Countries: The Legacy of the Past and Present-day Struggles for Self-determination

Abstract

Although the UK has no indigenous peoples as understood by the UN, its earlier colonial policies in Africa, the Americas, Asia and the Caribbean have had consequences for today’s first peoples Colonial policies that deprived the native populations of their lands, resources and self-determination were generally pursued by the independent states that came in their wake. Today the world’s indigenous peoples are looking to bring to an end their colonial-type situations and re-establish control over their lands and futures. After more than 20 years, the United Nations adopted a Declaration setting out the rights of indigenous peoples, but several Commonwealth countries were unrelenting opponents. This article looks at the colonial heritage as it affects indigenous peoples in the Commonwealth countries, some of the contemporary struggles and situations that have marked the last years, and tries to understand why countries such as Australia, Canada and New Zealand were the last to accept that indigenous peoples had a right to self-determination.     

Two cultural worlds in one family

The author discusses the problem of continuity and discontinuity over three generations of a Russian family while describing cultural change in everyday practice during a long historical period. The issue of cultural transmission is investigated because the couples' lineages belonged to conflicting cultural worlds representing two ideologically alien discourses during the Soviet times. While analyzing these two cultural worlds as systems and the conflict between them, the author seeks to answer the question on why both cultural models were rejected by the next generation. What was the character and mechanism of transmission in this case? What are the consequences of cultural conflict for the future of the family itself and for the wider social context in the future cultural discourse in Russia?     

跨国诉讼追索流失文物的法律困境——基于查巴德诉俄罗斯政府案的分析

追索流失文化遗产的国际实践由来已久,其中通过诉讼的途径进行追索,但通常的诉讼途径为原文化财产来源国在文化市场国内对个人或团体提起诉讼,而在查巴德（Chabad）案中,俄罗斯作为文化财产的来源国却被迫参与到诉讼中,而其所依据的国有化法案却成为文化财产返还的障碍.诉讼结束后,俄罗斯拒绝对法院的判决予以执行,直接导致了两国在文化和外交上的冷战.本文以查巴德案为视角,分析在跨国追索流失文物案件中最突出的两个问题——国家的管辖权与判决的执行问题,并对诉讼以外的其他追索途径进行述评,以期为我国境外文物追索提供借鉴.     

试论古代东南亚历史发展的基本特征和历史地位

本文是即将出版的《东南亚古代史》一书的结束语。《东南亚古代史》是一部全面系统地阐述从远古至19世纪初叶东南亚历史发展的地区史,既有对地区历史发展的综合性整体论述,又有对各主要国家和重要事件的具体分析与专题研讨;既有古代东南亚国家的经济、政治、国际关系的历史论述,又有对古代东南亚国家的各民族宗教文化的阐述。作者们从东南亚自身历史的视角出发,对东南亚的史前文化及其特色、稻作文化与社会基本结构、早期国家的形成和演进、中央集权国家的兴起与特征、宗教与民族文化的多样化和本土化,以及中国、印度与古代东南亚国家的关系等方面提出了自己的见解。     

美学的文化学转向

20世纪末和世纪之交,美学和文学艺术理论领域出现了文化学转向.在西方与在中国,发生这种转向的语境不完全相同.走出康德式的审美无利害和艺术自律,将分析美学与美学上的文化学转向结合,成为当代中国美学发展的特色.正确认识西方理论及其在中国的误读,清醒认识当代中国文学理论资源,建立一种既有普世因素,也有个性特征的美学和文学理论,是中国美学研究的当务之急.这种新的研究会带来新的学术气象,代表着当代美学和文学研究的发展方向.     

十七大以来我国文化体制改革研究综述

党的十七大以来,学术界关于我国文化体制改革的研究成果主要集中在文化体制改革的发展历程、存在问题、基本经验以及发展趋势等方面。其发展历程,经过了起步、突破到整体推进三个阶段。其存在问题,集中在政府、市场和企业层面上。其基本经验,是处理好解放思想与深化改革,创新体制与转换机制,深化改革与群众路线,改革与发展,深化改革与完善政策、加强组织领导,社会效益与经济效益等六个关系。其发展趋势,是向市场化、制度化、科学化的方向发展。梳理其研究成果,可为我国文化体制改革的学术研究提供参考。     

论乡村旅游发展优劣势与出路——以玉屏侗族自治县为例

乡村旅游在县域经济产业体系中占有很重要的位置。通过对玉屏侗族自治县乡村旅游优劣势的分析,寻找乡村旅游资源开发中的问题及困难,并探讨促进乡村旅游健康发展的有效途径。     

苗绣浅议

苗绣起源于古代濮人的雕题纹身,其图案纹锦内容广泛,是苗族传统优秀文化的表现形式之一,2006年经国务院批准列入第一批国家级物质文化遗产名录。     

THE MEANING OF DEVELOPMENT ASSISTANCE

Prevailing paradigms of macro‐economic management and levels and distributions of poverty in some rich countries suggest that economic and strategic self‐interest rather than poverty reduction in poor countries are likely to be the primary objectives of much development assistance. The incommensurability of the paradigms of development discourse makes it unlikely that strongly held ideologically based positions on these matters will change quickly or easily. Moreover, non‐altruistic positions can be maintained more readily by virtue of the loose construction of international declarations such as the Paris Declaration. Based on different interpretations of the Paris Declaration, empirical evidence from Cambodia and Indonesia of donor opportunism that is designed to maximise aid control and aid distinctiveness for non‐altruistic purposes is presented. Recent sharp declines in donor legitimacy have made this more difficult to do, but even so, there have been no concomitant reductions in donor self‐assurance concerning their exclusive possession of the moral and technical high ground. Such behaviour is, however, increasingly resented particularly by government officials in lower middle‐income countries like Indonesia. Resulting relationships lack trust and are therefore unlikely to contribute optimally either to the realisation of non‐altruistic purposes or to poverty reduction. Copyright © 2011 John Wiley & Sons, Ltd.     

革命逻辑的错乱:中共“文化革命”观变迁考察(1956.1～1966.8)

“文化大革命”自是一场给党和国家带来严重灾难的内乱,但在它全面爆发前的十余年间,中共的“文化革命”观却经历了由“纯粹文化”到“观念”层面革命的三次反复,最终又由“观念”层面进入政治层面的“夺权”革命.其过程错综复杂,原因多种多样.对此变迁进行梳理和分析,能使人们从一个侧面了解中共及当代中国思想发展的轨迹.