印尼米納哈薩的國族建構

<p>本米納哈薩是一個興旺的基督新教地區，在印尼北蘇拉威西省擁有為數不少的穆斯林人口和其他宗教少數族群。它以宗教寬容的宗旨而自豪。然而，由於距離爪哇島（Java Island）這個印尼地緣政治的中心很遠，而且相對於境內的穆斯林人口而言在人數上的遠遠不如；，米納哈桑的基督徒民眾教對印尼國家中心保持著謹慎的態度。探索米納哈桑人的國族概念並請做出研究提問，本項研究參照阿德里安&middot;哈斯廷(Adrian Hasting)的論文，認為宗教和種族乃民族主義的基礎(1997年)。本研究採取質性方法，發現多種族、宗教和獨特的歷史和政治背景是國族建構的決定性因素，也是米納哈桑人對印尼大民族主義的歸屬感。</p> <p>&nbsp;</p><p>Minahasa is a prosperous Protestant region with a sizeable Muslim population, and other religious minorities in North Sulawesi province in Indonesia. It prides itself as the compass of religious tolerance. However, territorially distant from Java Island, as the center of Indonesian geopolitics, and vastly outnumbered by the majority Muslim population, the Christian Minahasans keep a guarded feeling toward Indonesian national center. Questioning and exploring the notion of nationhood by the Minahasans, this work engage with Adrian Hasting&rsquo;s thesis in crediting religion and ethnicity to the foundation of nationalism (1997). Applying a qualitative approach, this study found that poly-ethnicity, religion and distinct historical and political background are the determining factors in the construction of nationhood as well as the sense of belonging of Minahasans to the larger Indonesian nationalism.</p> <p>&nbsp;</p>

演化思維與社會理論：以Steven Pinker與Jared Diamond的暴力論述為例

<p>Steven Pinker和Jared Diamond先後提出「現代社會較傳統社會和平」的觀點，並大量使用（演化）生物學與認知科學概念來建構理論，引發社會學、人類學界的許多批評。部分爭議來自於他們將一般被視為生物學範疇的演化思維運用於解釋人類社會。然而，近年來的許多研究已告訴我們：以變異、遺傳（複製）、選擇等抽象原則構成的「一般化達爾文主義」等理論架構，已能應用於生物現象「之外」的人文社會現象。據此，本文藉助「一般化達爾文主義」的架構，細緻地勾勒Pinker和Diamond如何將演化思維應用在暴力理論，並處理人文社會學界對他們的批評。此外，本文也嘗試提出演化思維可能如何啟發社會科學界對暴力與現代性等議題的思考。</p> <p>&nbsp;</p><p>Steven Pinker and Jared Diamond successively advanced the thesis that modern society is more peaceful than traditional society. They employed extensive arguments from evolutionary biology and cognitive science to develop their theories, which have received criticism from sociologists and anthropologists alike. Some believe that employing evolutionary theory to explain human society is highly controversial. Nevertheless, &ldquo;generalized Darwinism,&rdquo; a framework characterized by three abstract principles variation, inheritance, and selection has been applied to other disciplines. Thus, on the basis of a framework of generalized Darwinism, this study illustrates how Pinker and Diamond construct theories of violence through evolutionary thinking and how they are criticized by sociologists and anthropologists. Additionally, in this paper, evolutionary thinking is highlighted as an inspiration for reconsidering violence, modernity, and their interrelation.</p> <p>&nbsp;</p>

重讀涂爾幹：社會認識論與記憶社會學間的系譜學考察

<p>本文旨趣有二，其一乃透過法國思考脈絡與法文閱讀來對涂爾幹進行重新耙梳。關於宗教研究的探討，筆者認為涂氏對之具有終身連續的「一貫關懷」，而與既有研究中指出的「中途轉向」說不同。另外，涂氏系列宗教研究中提出的核心命題如「神聖性之起源」及「群體之分類認識能力」，實乃導源於「社會」這個根源等見解，正是一種「知識社會學」的進路。此種特有的「集體思維」學說建立在「社會事實說」等基本預設上並開展出法式結構主義的思想風格。建立在上述對涂氏社會認識論的考察，本文欲探討涂爾幹與「涂爾幹學派」中阿部瓦克思(M. Halbwachs)之間的思想接續。作為「記憶社會學」的開創者，學界慣常指稱阿氏乃涂氏門生。但本文卻將兩人的「師徒關係」重新置疑：阿氏身上是否承襲涂氏思維的「學術DNA」？如果是，又是在那些點上有所關連？此應透過嚴謹的學術考據加以證成。透過兩人學術上核心概念的比對、基本假設的對照以及邏輯推演的相互參照，本文指出其在思想系譜上的繼承性。由此，不只反省涂氏與「涂派成員」間之關連，同時也回過頭重估涂氏學說對後世記憶研究與相關文化研究等開展之貢獻。</p> <p>&nbsp;</p><p>This article clarifies the specificity of Durkheim&rsquo;s social epistemology, particularly his study of religion. Durkheim held that both &ldquo;divine nature&rdquo;and the collective capacity for classification are derived from &ldquo;the Society.&rdquo;This approach, as well as his research on &ldquo;social facts&rdquo; and &ldquo;the dualism of human nature,&rdquo; considerably influenced later sociologists. Specifically, Maurice Halbwachs inherited Durkheim&rsquo;s ideas to develop his theory on the sociology of memory from a social psychology perspective. By comparing their core concepts, theoretical assumptions, and inferences, this article identifies the theoretical genealogy between Durkheim and Halbwachs. Additionally, it highlights the contributions of some Durkheimian perspectives to the development of cultural studies.</p> <p>&nbsp;</p>

「生態溝通」之探索-以印尼的災害應對處置為例

<p>本文運用生態溝通的觀點(ecological communication perspective)，來描述印尼作為一個經常遭受自然災害的國家，是如何應對和討論災害問題。從這個觀點看，災難的解決被認為與現代社會立基於的社會系統是分不了關係的。通過溝通可以檢測到共同體如何應對他們面臨的各種物理威脅。在印尼，本文描述了關於災害的不斷演變的溝通過程以及對災害應對的演變特徵。我們將發現，溝通上在多大程度上鼓勵決策者來制定戰略政策，及優先考慮備災工作。</p> <p> 為實現這一目標，本文將探討生態溝通的兩個向度：實質性和實行操作性。從實質上講，它將回顧社會學家尼克拉斯&middot;盧曼發展起來的生態溝通的獨特性，強調溝通的社會學面向。而實行操作上，它將運用生態溝通的分析工具，描述在災害中發展出何種類型的溝通類型，這種溝通仍然都是關於災前的威脅、受災區災難時的情況發展資訊和災難後的災區訊息，包括印尼所有有關的災害案件為例子。目前所選定的災前案例：蘇拉威西中部莫羅瓦利的海嘯威脅；持續的災害案例：中爪哇塞馬朗的潮汐洪水和蘇門答臘省佩坎巴魯的霧霾；災後案例：2004年印度洋海嘯。實質性的探索發現，生態溝通提供了一個領悟性的概念(comprehensive concept)鼓勵批判性討論也提供另種理解災難的方案。盧曼的&quot;&quot;自我檢視&quot;&quot;原則描述了一個社會系統的自我參照和自我分化的過程，而這種社會系統獨特地是根據人們的溝通方式而成。在實行層面上，生態溝通應允許同時考慮減災和適應災害。</p> <p>&nbsp;</p><p>This article applies an ecological communication perspective to describe how Indonesia, as a country that often experiences natural disasters, responds and discusses disaster issues. Within this perspective, the solution to disaster is assumed to be integrally related to the social system of modern society based on communication. Through communication, it can be detected how the community responds to the various physical threats they face. In the context of Indonesia, this article describes the evolving communication process regarding disasters and the evolutionary characteristics of disaster response. It will be detected to what extent the communication developed has encouraged policymakers to make strategic policies that prioritize disaster preparedness.</p> <p> To achieve this goal, this article will explore two dimensions of ecological communication: substantive and practical. Substantively, it will review the uniqueness of ecological communication developed by the sociologist Niklas Luhmann, which emphasizes the sociological dimension of communication. Practically, it will apply the analysis tools of ecological communication to describe what type of communication develops in the character of a disaster that is still a threat (pre-disaster), communication developed in a disaster-affected area, and communication in a disaster-affected area post-disaster cases. Indonesia has all the disaster cases in question. Selected pre-disaster cases: tsunami threat in Morowali, Central Sulawesi; ongoing disaster cases: tidal flooding in Semarang, Central Java, and haze in Pekanbaru, Sumatra; post-disaster case: Indian Ocean Tsunami 2004). Substantive exploration finds that ecological communication offers a comprehensive concept that encourages critical discussion and offers alternative understandings of disasters. Luhmann’s principle of &quot;&quot;autopoiesis&quot;&quot; describes the process of self-reference and self-differentiation of a social system that is unique depending on the way people communicate. On a practical level, Ecological communication should allow simultaneous consideration of disaster mitigation and disaster adaptation.</p> <p>&nbsp;</p>