Suchergebnisse

"The archives of the Grand Secretariat currently housed at the Institute were originally kept at the Grand Secretariat Storehouse in the Ch'ing imperial palace. They were removed from the Storehouse when it underwent renovation in 1909. After the overthrow of the Ch'ing, these archives changed hands several times, and were, at one point, even sold to a paper recycling factory. Eventually, the Institute purchased them from Li Sheng-to, a book collector, in 1929 thanks to the efforts of Fu Ssu-nien, the Institute's first director. There are over four thousand Ming (1368-1644) documents and more than three hundred thousand volumes of Ch'ing (1644-1911) archival materials in this collection, including imperial decrees, edicts, memorials, tribute document, examination questions, examination papers, rosters of successful examination candidates, documents from the offices of the Grand Secretariat, documents from the offices for book compilation, and old documents from Mukden. Memorials make up the bulk these documents.The archives contain valuable source materials for institutional, social and economic historians. They record general administrative activities and legal cases, many of which cannot be found in Ch'ing legal compendia." (cited from database website)

Front Matter /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- In and from the Field: A Journey into the Life of a 'Mission-Ethnographer' and His Co-Producers -- Historic Contextualisation /Lize Kriel -- Corpus of Hoffmann's Ethnographic Articles /Gerrie Grobler , Annekie Joubert and Inge Kosch -- Article 1 (1913). Engagement and Marriage among the Sotho People in the Woodbush Mountains of the Transvaal—Peeletšo le lenyalo Basothong ba Lebowa ba Dithabeng tša Woodbush go la Transfala /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 2 (1915). The Initiation School of the Sotho People in the Woodbush Mountains of the Transvaal—Koma ya banna ya Basotho ba Lebowa ba Dithabeng tša Woodbush go la Transfala /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 3 (1915). Folktales and Stories of the Natives in Northern Transvaal—Dinonwane le dikanegelo tša Basotho ba Lebowa /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 4 (1916). Folktales and Stories of the Natives in Northern Transvaal—Dinonwane le dikanegelo tša Basotho ba Lebowa /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 5 (1916). Folktales and Stories of the Natives in Northern Transvaal—Dinonwane le dikanegelo tša Basotho ba Lebowa /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 6 (1916). Folktales and Stories of the Natives in Northern Transvaal—Dinonwane le dikanegelo tša Basotho ba Lebowa /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 7 (1928). Sotho Texts from the Woodbush Mountains in the Transvaal—Dingwalwa tša Sesotho tše di tšwago Dithabeng tša Woodbush go la Transfala /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 8 (1928/29). Sotho Texts from the Woodbush Mountains in the Transvaal—Dingwalwa tša Sesotho tše di tšwago Dithabeng tša Woodbush go la Transfala /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 9 (1930/31). Sotho Texts from the Woodbush Mountains in the Transvaal: Totems and Prohibitions—Dingwalwa tša Sesotho tše di tšwago Dithabeng tša Woodbush go la Transfala: Meano le Dikganetšo /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 10 (1931/32). Sotho Texts from the Woodbush Mountains in the Transvaal: Spirits That Are with Some Stones and Other Things and Witchcraft—Dingwalwa tša Sesotho tše di tšwago Dithabeng tša Woodbush go la Transfala: Moya wo o nago le maswika a mangwe le ge e le dilo tše dingwe le boloi /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 11 (1932). Sotho Texts from the Woodbush Mountains in the Transvaal: The Soul in Death and after Death—Dingwalwa tša Sesotho tše di tšwago Dithabeng tša Woodbush go la Transfala: Moya wa motho mohlang wa lehu le ka morago ga lehu /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel -- Article 12 (1933/34). Sotho Texts from the Woodbush Mountains in the Transvaal: Legal Practices of the Northern Sotho People—Dingwalwa tša Sesotho tše di tšwago Dithabeng tša Woodbush go la Transfala: Tirišo ya melao ya Basotho ba Lebowa /Annekie Joubert , Gerrie Grobler , Inge Kosch and Lize Kriel.

Die vorliegende Studie bietet im Wesentlichen die Edition und annotierte Übersetzung einer historischen Inschrift in der Versammlungshalle des Klosters Dgung 'phur in Spu rang (Mnga' ris, Westtibet). Die Inschrift behandelt religiöse und politische Ereignisse in der Geschichte Westtibets bis zum Anfang des 17. Jahrhunderts. Der einleitende Teil der Arbeit enthält die Beschreibung der allgemeinen Charakteristika der Inschrift, die Zusammenfassung ihres Inhalts, sowie Überlegungen zu ihrer Datierung und dem in der Inschrift als "Gründer" von Dgung 'phur bezeichneten Mgon po skyabs. ; This study essentially provides the edition and annotated translation of a historical inscription in the assembly hall of Dgung 'phur Monastery in Spu rang (Mnga' ris, Western Tibet). The inscription deals with religious and political events in the history of Western Tibet up to the beginning of the 17th century. The introductory part of the study includes a description of the inscription's general characteristics, a summary of its contents, an enquiry into its date and a discussion of the magistrate Mgon po skyabs, whom the inscription identifies as the "founder" of Dgung 'phur.

Begrepet siida er kjent over hele Sápmi. Så langt tilbake i tid vi kan vite, har siidaer vært der som noe som vi kan forstå som samiske lokalsamfunn. Det som i dag gjenstår av videreførte næringsutøvende og levemåtepraktiserende siidaer, er siidaer som har arbeidet med reinflokker som sitt sammenbindende element. Denne siidatradisjonen har vært levende frem til i dag spesielt i Kautokeino- og Karasjokområdet i Norge, det vil si i det området hvor det foreliggende studiet er gjort. Imidlertid lever den fortsatt i krysspresset mellom representasjonen av tidligere østlige siidaer i litteraturen og den forvaltningsmessige praktisering av reindriftsloven. Bildet av en fasttømret organisering i de østlige siidaer og opphør av de såkalte veidesiidaene har usynliggjort forbindelseslinjene mellom tidligere og dagens siidaer og også ført til oppfattelse av siidasystemet som ikke-eksisterende. Reindriftslovgivningen har på sin side skapt og utviklet et alternativt reinbeitedistriktssystem. Etter at siidaen i prinsippet ble anerkjent ved reindriftsloven av 2007, har problemstillinger og forvaltningspraksis med opphav i reinbeitedistriktssystemet allikevel fått lov til å prege tilnærmingen til siidasystemet. For å kunne rehabilitere siidaer og siidasystemet er det ingen veg utenom å plukke opp og ta utgangspunkt i forbindelseslinjene som ligger i videreføringen av siidaer gjennom tidene. Det går ut på å ta utgangspunkt i siidasystemets egne begreper, forståelsesformer og prioriteringer. I dag dreier det seg først og fremst om å ekstrahere og fremlegge siidaers felles begrepsbruk og tradisjonelle kunnskaper i arbeidet med reinflokker, men også å rette blikket mot tradisjonelle anskuelsesformer som ligger bak praksisene i siidautøvelsen. Blant annet ligger i dette et grunnlag for å synliggjøre settinger og tilpasning i forholdet mellom siidautøvelsen og dens naturgitte omgivelser, og også problemstillinger og sider ved avklaring av forhold mellom siidaer i prosessen mot rehabilitering av siidasystemet. Fastsettelse av ytre rammer for reinbeitedistrikter og siidaer har tematisk sett vært et møtepunkt mellom reineierne og offentlig forvaltning, et møte som så langt ikke har hatt siidaers tradisjonelle kunnskaper og tenkemåter som sitt utgangspunkt og sentrum for oppmerksomhet. Det foreliggende studiet tar for seg eksempler på tradisjonell samisk livsanskuelse og måter å nærme seg siidaer ut fra deres egne begreper og praksiser. Som reingjeteren forholder seg til kantene av flokken så forholder disse tekstene seg til betydningsfulle aspekter av siidaer generelt og ikke til det indre liv i noen spesifikk siida. ; Siidadoaba lea oahpis miehtá Sámi. Siiddat leat leamaš juo nu áigá go mii oba diehtit. Dat siiddat mat leat buolvvas bulvii doalahuvvon otnážii birgejumi ja eallinlági vuođđun, lea dat siiddat main boazoealut dahket siiddastallama. Dát siidavierut lea leamaš eallevaččat gitta otná rádjái, Norgga bealde erenoamážit Guovdageainnus ja Kárášjogas. Dat dattege ain almmolašvuođas cahket duvdahuvvan dilis, girjjálašvuođa dološ nuortalaš siiddaid ja boazodoallolága hálddahuslaš meannudeami gaskkas. Nuortalaš siiddaid čavga organiserema ja bivdosiiddaid bieđganeami govat leat jávkadan ovdalaš ja dálá siiddaid čanastagaid ja dagahan vel dan ipmárdusa ahte siidavuogádat ii leat šat doaimmas. Boazodoallolágaiguin fas lea ásahuvvon ja ovddiduvvon boazoguohtundistriktavuogádat dasa buohta. Maŋŋel go 2007 boazodoallolágain siida vuođđojurdagis dohkkehuvvui leat buorrin ieš sadjásis, leat aŋkke boazoguohtundistriktavuogádaga vuolggahan áššečoavdimušat ja hálddahuslaš doaibmavuogit beassan báidnit vugiid mainna lágiin ipmirdišgoahtit siidavuogádaga. Jus galgat máhttit fastain árvvosmuhttit siidda ja siidavuogádaga, de eat sáhte garvit bargamuša geaži gávdnat dain čanastagain mat leat doalahan siiddaid áiggiid čađa. Das ii leat earágo vuođđun atnit siidavuogádaga iežas doahpagiid, ipmárdusvugiid ja vuoruhemiid. Dálá dilis ovddemussan fertet lavdit ja ovdan bidjat siiddaid oktasaš doabageavaheami ja árbevirolaš máhtu eallogohkkema birra, muhto maiddái geahččalit čalbmat ipmárdusvugiid mat leat dagolaš siiddastallama duohken. Earret eará lea dás vejolaš oidnosii dahkat siiddastallama ja eatnamiid gaskavuođa meriid ja heivehusaid, ja nu maiddái siiddaid gaskavuođa gažaldagaid ja čilgejumi dárbbuid das go galgat bargagoahtit fastain árvvosmuhttit siidavuogádaga. Siiddaid ravdameriid čilgejupmi lea leamaš boazoeaiggádiid ja almmolaš hálddahusa deaivvadeami sáhkafáddán, deaivvadeapmi mas dán rádjái eai leat adnon siiddaid árbevirolaš máhtut ja jurddavuogit sáhkavuođđun. Čállagiin maid dás bijan ovdan, guorahalan ovdamearkkaid das maid sápmelaččat leat árbevirolaččat diđoštan ja vugiid beassat siiddaid lagabuidda alddeset doahpagiid ja doaibmavugiid bokte. Dáid čállagiid lean jurddahan lohkamuššan sihke siiddaid olbmuide ja earáide. Nugo guođoheaddjit bissot ealloravddain, de dáid tevsttaid guorahallamat nai bissot siidaravddaid diđošteapmin, eaige mana guđege siidda sisa. ; The concept of siida is well-known throughout the Sápmi. Far back in time there have been local Sámi communities called siidas. Siidas having reindeer herding as their unifying element are today the only ones representing a continuous practice of traditional siida livelihood and way of life. They represent an ongoing siida tradition up to now, especially the siidas in Guovdageaidnu and Kárášjohka in Norway, i.e. in the region where the present research has been carried out. This tradition, however, still lives under pressure from the representation of the eastern siidas in literature on the one side and the administrative way of practicing the Reindeer Husbandry Act on the other side. The image of a stable organization in the eastern siidas and the end of the hunting siidas has veiled the connecting lines between the past and present siidas and also led to an understanding of the siida system as non-existent. On the other hand, legislation on reindeer husbandry has led to construction and development of an alternate organization, the Reindeer Herding District system. The new Reindeer Husbandry Act now has acknowledged the siida as a basic unit, but issues and governing practices originating from the reindeer herding district system have still been allowed to shape the approach to the siida system. The process towards rehabilitation of siidas and the siida system contains no ways round the method of picking up the connecting lines between past and present siidas and taking them as our starting points. This implies taking the siida system's own concepts, premises of thought and priorities as our starting point. Today it means primarily to extract and present the siidas' shared concepts and traditional herding knowledge, but also to look towards the traditional world view behind the siida practices. This provides, among other things, a basis to elucidate settings and adaptation in the relationship between siida and its natural surroundings, and also issues and ways of settling different matters in the process of rehabilitation of the siida system. Determination of outer limits for reindeer herding districts and siidas has been a thematic meeting point between reindeer herders and government. So far these meetings have not taken the siidas traditional knowledge and ways of thinking as their primary starting point and focus of attention. The present research examines examples of traditional Sámi beliefs and ways to approach siidas based on their own concepts and practices. These texts are meant to be read by both siida members and others. As the reindeer herder primarily relates to the edges of the herd, likewise these texts relate to important aspects of all siidas and not to the inner life of any specific siida.