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1.
通过对吐蕃时期《恶趣经》相关图像和文献进行研究,得出以下结论：其一,卫藏、川青藏交界地带以及敦煌发现的吐蕃时期普明大日如来、释迦形大日如来以及毗沙门天王像,其图像特征基本与《恶趣经》中相关记载一致,推测与《恶趣经》相关;其二,《韦协》《贤者喜宴》等文献皆记载吐蕃王室修建桑耶寺时造普明大日如来像,利用四天王占卜,并造四天王像,以及在葬仪中利用恶趣清净曼荼罗等,说明吐蕃时期《恶趣经》在吐蕃腹心地带流行。 相似文献
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莫高窟第98窟是归义军节度使曹议金的功德窟.该窟窟顶四披绘制了约700身千佛,每身千佛都有对应的榜题.通过抄录和核查这些千佛榜题,笔者发现,第98窟窟顶四披的千佛名应出自敦煌本《佛说贤劫千佛名经》,其底稿应与S.6485《佛说贤劫千佛名经》类同.窟顶四披上方画十方诸佛赴会图,并有“奉请(十方佛)……来居此窟”之题记;窟顶四角绘有四天王像,也有“谨请(天王)……来降此窟”之题记,参照传世佛教忏法典籍和一些敦煌礼忏文的“启请”仪式,笔者认为,第98窟应该是一个忏法道场. 相似文献
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张澍辑录的《续敦煌实录》是敦煌地区上自东汉,下至五代900多年间的人物传记,也可看作是敦煌地区的一部以人物为中心的地方史。《续敦煌实录》从体例上讲,具有章学诚所说"因事命篇,不为常例所拘"的特点,从内容上看,搜罗广泛、征引博洽,十分丰富。张澍辑录《续敦煌实录》的目的在于拂去敦煌这一"夜光之璧"上的灰尘,使之重新闪亮;章著敦煌"尤异之贤",使之重新为世人所识。其慧眼独识,令人佩服。读《续敦煌实录》使人深感敦煌灿烂的古代文明是敦煌人民创造的,敦煌地区一度曾是创造文化和输出文化的重要地区之一,对中华文明做出了重大贡献。 相似文献
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林冲原本是国家政权的维护者。天王堂是驱敌护国、保境安民的象征。林冲是这一象征的具体执行者。草料场，是大宋江山的物质基础，属于大宋国家统治秩序的基础部分。林冲发配沧州，离开天王堂，转调草料场，一不得其位，二不得其人，三不得其果，这一地点的转换具有强烈的隐喻色彩，正是《水浒传》“官逼民反”主题的最好注解。 相似文献
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继中国历史题材小说《天平之薨》、《苍狼》发表之后,日本著名作家井上靖在杂志《群像》发表了第三部中国历史题材小说《敦煌》。《敦煌》中处处显露了井上靖先生写作风格中的细腻婉哀之美,而且故事情节精彩,具有较高的艺术鉴赏价值。因此本文先选择《敦煌》中的几个主要人物进行解读,然后再分析小说中大到整体结构小到各个细节中所凸显的艺术之美,以利于对井上靖写作目的与意图的解读。 相似文献
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莫高窟"天王堂"质疑 总被引：1，自引：0，他引：1
本文通过对莫高窟窟顶沙山上现今被习惯称为"天王堂"的土塔内造像的历史勾沉,主要是对塔内彩塑主尊的历史还原,结合敦煌文书对莫高窟天王堂的记载作一讨论,认为该塔并不是真正意义上的天王堂,而是由曹延禄与于阗姬天公主发心营建的一所表现特殊内容与思想的塔寺建筑,准确命名应以发愿文所记"囗囗寺"为准,"天王堂"只是人们的一种误称或俗称而已. 相似文献
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敦煌本《阎罗王授记经》(《佛说十王经》)显示了中古时期敦煌乃至中国十王信仰的盛行,是研究中古时期民众信仰及佛教本土化、民间化表现的重要资料.本文对《俄藏敦煌文献》中的10件《佛说阎罗王授记令四众逆修生七斋功德往生净土经》残卷进行了释录缀合,并对相关问题做了探讨. 相似文献
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根据壁画榜题痕迹,对敦煌莫高窟第419窟须大拏本生图中约50处情节进行了重新整理。针对图像中新发现的几处线索,参考南传本生经,推测在《太子须大拏经》之外,此图很可能还受到某些部派佛典或图像的影响,个别仅出现于敦煌的画面应是本地画师的独特创制。敦煌须大拏图像中普遍缺失"布施妻子"的画面,应是石窟营造者在引入外来佛教文化时,为避免某些可能发生的观念冲突而舍弃所致。 相似文献
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在井上靖的文学作品中,女性角色几乎都有一种美丽而孤独的气质。其代表作之一的《敦煌》中回鹘王女清冷美丽的形象和悲惨的命运,更是一种＂寂寞之美＂的极致体现。本文试以《敦煌》中的回鹘王女为对象,从＂寂寞之美＂的两种表现,形成原因及其与＂物哀＂的关系三个方面,浅谈《敦煌》中女性人物的＂寂寞之美＂。 相似文献
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Georgina Stewart 《Educational Philosophy and Theory》2018,50(8):767-775
Iho/AbstractThe idea of the ‘intercultural hyphen’ is likened to a gap or bridge between ethnic groups, created from the ongoing intertwining of sociopolitical and intellectual histories. This ‘gap or bridge’ wording captures the paradoxical nature of the intercultural space, for which the ‘hyphen’ is a shorthand symbol or sign. There are options on either side to engage or disengage across the intercultural space represented by the hyphen—but how, and with what results? In Aotearoa New Zealand, tensions invoked by the indigenous-settler hyphen are worked through every day in a multitudinous range of real-world scenarios. The purpose of this article is to combine critical Māori readings with critical Pākehā readings to discuss the intercultural hyphen as a theoretical concept in education, showing how Māori and Kaupapa Māori benefit from this concept, and arguing for stronger engagement of critical Māori scholarship in the field of philosophy and theory of education. 相似文献
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Georgina Stewart 《Educational Philosophy and Theory》2019,51(7):684-692
AbstractWashday at the Pā (‘pā’ is used colloquially by Pākehā to refer to a Māori settlement) is the title of an old schoolbook, a picture reading book for younger schoolchildren, which was produced in 1964 by the state education system in Aotearoa-New Zealand in 1964, written and photographed by Ans Westra, who later became one of the most famous photographers in the country. Washday at the Pā provoked a national debate when the Minister of Education acceded to protests by the Māori Womens Welfare League against its use in classrooms by withdrawing it completely, and the story of this controversy has remained alive in national consciousness ever since. This research brings Māori feminist philosophy to the Washday debate: I take up Mana Wahine theory as a useful lens on the controversy, understood as an event about, with and for women, in the history of Māori education. The purpose of this article is to reread, using Mana Wahine theory, existing arguments about the book’s withdrawal, and to propose an original resolution of the question at the centre of debate: should the book have been withdrawn from schools, or not? 相似文献
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Te Tari Matauranga Māori 《高等教育研究与发展》2007,26(4):363-376
Initially, this study of the attrition of adult Māori students in a Tertiary Institute was undertaken to determine whether the factors in the literature explaining attrition/retention in tertiary institutions were relevant to Māori students and whether the literature covered all the factors. The main finding was that they mostly did apply. Research published subsequently raised other issues that led to the conclusion that we need to reframe the concept of attrition/retention and accept that a certain level is inevitable. This suggests that it is time to turn our attention to strategies that ease the exit and return of Māori students to tertiary education institutions if they have to withdraw for any reason. At the same time, those of us in the tertiary education sector must continue to find ways to improve the quality of educational experiences for Māori students. 相似文献
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Susan C. Faircloth Anne Hynds Helen Jacob Clint Green Patrick Thompson 《International journal of qualitative studies in education》2016,29(3):359-380
In this paper, we present preliminary findings from a unique collaborative research project involving six Deaf Māori rangatahi (youth) in Tāmaki Makaurau (Auckland), Aotearoa New Zealand. This study utilized kaupapa whānau (research family) protocols, established in consultation with two cultural advisory groups within New Zealand and the young people themselves, combined with elements of photovoice methodology, to explore the identities of these youth. Emerging findings highlight the complex nature of these youth’s cultural identity as well as specific issues related to access to and participation within te ao Māori (the Māori world). Specific and critical reflections on the research process are also included. 相似文献
15.
For Māori, a real opportunity exists to flesh out some terms and concepts that Western thinkers have adopted and that precede disciplines but necessarily inform them. In this article, we are intent on describing one of these precursory phenomena—Foucault’s Gaze—within a framework that accords with a Māori philosophical framework. Our discussion is focused on the potential and limits of colonised thinking, which has huge implications for such disciplines as education, among others. We have placed Foucault’s Gaze alongside a Māori metaphysics and have speculated on the Gaze’s surveillant/expectant strategies with some key Māori primordial phenomena in mind, such as ‘te kore’ (nothingness) and ‘āhua’ (form). We posit the Gaze as an entity and thus aim to render it more relevant to Māori, so that it can be addressed appropriately. We also (but relatedly) preface that discussion by theorising on some of the challenges that confront us as Māori authors in even referring counter-colonially to the Gaze. Whilst we do not seek to destabilise the Gaze by positing it as a metaphysically based entity, we do hint at the possibility that critical indigenous philosophy may even for a short time bring the Gaze into focus for Māori. By introducing an awareness of an alternative (Māori) metaphysics, we may have unsettled the self-certainty of the Gaze. 相似文献
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Dorit Tubin 《International Studies in Sociology of Education》2013,23(3):217-234
The article aims to reveal teachers' dispositions concerning stability and change in the field of schooling and to suggest some possible connection to the social space. Forty teachers who attended a principals' training course were asked to write educational fantasies regarding their 'dream school'. A content analysis of the fantasies showed similarities, such as: respecting student diversity, core curriculum and subjects of choice, a variety of teaching methods and a rich physical environment, and differences regarding: time and space configuration, classroom size and the schoolyard and recreation area. Most (75%) of the desired models view the school as preparing the student for society, while 25% perceive it as a place for the fulfilment of students' potential. The conclusion is that educational reforms are likely to succeed if they follow the trend toward more diversity, choice and pluralism, but at the same time respect the areas of difference. Further research is needed to elaborate on the educational fantasy as a research tool. 相似文献
17.
敦煌石窟中的摩利支天曼荼罗及其造像共有三例,即榆林窟第3窟北壁东侧、东千佛洞第5窟、莫高窟第3窟主尊造像。这些壁画或塑像是根据宋代天息灾译《佛说大摩里支菩萨经》绘制的,与公元9-10世纪印度后期密教的图像及其仪轨在印度的流行有着深刻的关系。研究结果表明,宋代天息灾等印度高僧在中原弘传密教翻译密典,不但给予中原的宋代密教以直接的影响,而且还对西夏时代的敦煌佛教产生了深远的影响。 相似文献
18.
Paul Moon 《History of education》2013,42(5):591-606
From their inception in New Zealand in 1816, until the end of the century in some cases, most mission schools in the colony maintained instruction solely in the Māori language. However, from the 1840s, successive colonial governments promoted a secular schooling system in which English would be the language in which students were taught, principally because Māori was seen as an impediment to the governments’ assimilationist ideology. The 1880 Native Schools Code, devised by the first Inspector of New Zealand’s Native Schools, James Pope, was one of the final major steps in this era in advancing this assimilationist ideal through the country’s education system. Pope’s initiative was partly a continuation of state policy that had existed in some form since the 1840s, but it also served as the most explicit statement to that time of how the government intended to use schooling to incorporate Māori into colonial society. 相似文献
19.
Colleen McMurchy-Pilkington 《高等教育研究与发展》2013,32(3):436-449
This paper considers the question: What constitutes an optimal learning environment for Māori learners in foundation programmes? Using Kaupapa Māori methodology, nearly 100 adult Māori (Indigenous) students in Aotearoa/New Zealand were interviewed from a range of tertiary providers of foundation programmes. State-funded foundation programmes that scaffold adults into tertiary education are a partial response to Ministry of Education concerns about unsatisfactory high school statistics for some sections of the community. Connecting with Māori voices enabled the researchers to gain a deeper awareness of the reality of study experiences for these adult learners. It is argued that academic participation and success for adult Māori learners is increased when the learning and teaching environment mirrors the connectedness and belonging of a whānau (family) environment. 相似文献
20.
ABSTRACTUniversity student perceptions of effective teaching have been explored in previous studies, however, research is lacking regarding how perceptions of teaching efficacy vary by ethnicity and programme of study. In this study, student perceptions of effective teaching are explored between STEM (Science, Technology, Engineering, and Mathematics) and non-STEM major students of four ethnic groups: Europeans, Asians, Māori, and Pasifika. The study sample comprised 2073 students from a New Zealand university who completed a survey in 2016. Firstly, the findings indicated that non-STEM major students were more likely to report culturally knowledgeable as an important characteristic compared to STEM major students. Secondly, the distribution referring to content knowledgeable, creative, culturally knowledgeable, and passionate as characteristics of effective teaching was different between the four ethnic groups. In detail, Europeans and Māori were more likely to refer to content knowledgeable than Pasifika students, while Pasifika students were more likely to refer to culturally knowledgeable compared to Europeans. Furthermore, the highest percentage of referring to creative as a characteristic of effective teaching was for Asians, and the highest percentage of referring to passionate was for Māori students. The findings imply that lecturers should be well informed about these differences to be able to improve the quality of their teaching and student learning. 相似文献