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題名:耶路撒冷阿克薩清真寺的人類學解讀--從國家的遺產到遺產的文明
書刊名:世界民族
作者:趙萱劉璽鴻
出版日期:2017
卷期:2017(6)
頁次:1-12
主題關鍵詞:以色列民族國家文明衝突
原始連結:連回原系統網址new window
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阿克薩清真寺,位于耶路撒冷老城內,在前現代時期,阿克薩清真寺所處的圣殿山伴隨著各類宗教文明在不同時期的爭奪,歷經多次政權更迭而幾經推倒重建,其性質和主權不斷變換。進入現代民族國家階段,阿克薩清真寺以人類文化遺產的形態得以長期保留,與此同時又必須接受以色列政府的主權管理,這使其具有了民族國家和宗教文明的雙重屬性。在耶路撒冷特殊的地緣政治背景下,兩種屬性往往在日常生活中構成沖突:一方面,民族國家的管理對其宗教文明的特質加以強有力的約束;另一方面,在某些特殊的時空之下,宗教文明又對民族國家構成了暫時性的超越,為民族國家的管理提供了新的挑戰和可能性。本研究將基于2012—2013年東耶路撒冷的田野調查從阿克薩清真寺的日常管理、土地日沖突事件以及蓋德爾夜的宗教實踐等方面探討現代民族國家與宗教文明之間復雜的互動過程,揭示其沖突與共生的本質。
The Al-Aqsa Mosque situates in the old city of Jerusalem. During the pre-modern period with various religious civilizations competing at different points in time,Temple Mount,where the Al-Aqsa Mosque is located,has been reshaped and even pushed down to rebuild multiple times to stay consistent with the constant changes in its nature and sovereignty. In the modern nation-state stage,the Al-Aqsa Mosque was preserved in the form of human cultural heritage for a long time. At the same time it had to accept the sovereign administration of the Israeli government,which marked its dual attributes of nation-state and religious civilization. In the special geopolitical context of Jerusalem,these two attributes often create conflicts in daily life. On the one hand, the characteristics of religious civilization is strongly constrained by the administration of the nationstate; on the other hand, in some special time, religious civilization prompts a temporary transcendence from the nation-state,thus providing new challenges and possibilities for the nationstate administration. This study will explore the complex interactions between the modern nationstate and religious civilization. It will also reveal its nature of conflicts and symbiosis from the aspects of the daily administration of the Al-Aqsa Mosque,the Land Day conflict,and the religious practice of the Lailah al-Qadr based on the fieldwork conducted in East Jerusalem from 2012 to 2013.
期刊論文
1.Agnew, John(1994)。The Territorial Trap: The Geographical Assumptions of International Relations Theory。Review of International Political Economy,1(1),53-80。  new window
2.鄭震(2011)。列斐伏爾日常生活批判理論的社會學意義--邁向一種日常生活的社會學。社會學研究,2011(3)。  延伸查詢new window
圖書
1.Coser, Lewis A.、孫立平(1989)。社會衝突的功能。北京:華夏出版社。  延伸查詢new window
2.Sack, Robert D.(1986)。Human Territoriality: Its Theory and History。Cambridge University Press。  new window
3.馬堅(1987)。中文譯解〈古蘭經〉。沙特阿拉伯王國法赫德國王古蘭經印製廠。  延伸查詢new window
4.馬塞爾.莫斯、愛彌兒.塗爾乾、蒙養山人、王銘銘(2010)。論技術、技藝與文明。世界圖書出版公司。  延伸查詢new window
5.馬麗蓉(2011)。中東國家的清真寺社會功能研究。時事出版社。  延伸查詢new window
6.Winichakul, Thongchai(1994)。Siam Mapped: A History of the Geo-Body of A Nation。University of Hawai'i Press。  new window
7.Eliade, Mircea、王建光(2002)。神聖與世俗。華夏出版社。  延伸查詢new window
圖書論文
1.Coplan, David(2012)。Border Show Business and Performing States。A Companion to Border Studies。Wiley-Blackwell。  new window
2.Kaiser, Robert(2012)。Performativity and the Eventfulness of Bordering Practices。A Companion to Border Studies。Wiley-Blackwell。  new window
3.Epstein, Charlotte(2008)。Embodying Risk: Using Biometrics to Protect the Borders。Risk and the War on Terror。Routledge。  new window
4.Newman, David(2006)。The Resilience of Territorial Conflict in an Era of Globalization。Territoriality and Conflict in an Era of Globalization。Cambridge:Cambridge University Press。  new window
 
 
 
 
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