Use of Cow Dung as Fuel

Turf and cow dung, especially the latter, are major sources of fuel in most of the areas in Tibet other than the southern forests.     

唐至元代墓葬中出土的铁牛铁猪

铁牛、铁猪出现在两京地区的晚唐墓葬中,在墓葬中的位置一般是墓室的“丑亥”二位。而宋元墓葬中出土的形制、数量、位置以及出现区域发生了一些变化。在此基础上,本文结合文献论述了铁牛、铁猪的“压胜”性质和镇墓、驱邪作用。     

黄牛神:土族原始农业文化意象

说到黄牛,自然与古代的牛耕有关。 在土族的神话传说中,有关牛和牛耕较为著名的故事就有三则：《黄牛大力士下凡》、《牛耕地的传说》和《布柔游》。其中,前两则属于神话和半神话,后一则却是生活故事。本文以前两则故事为主,重点探讨一下土族原始农业的起源以及牛耕神话的文化内涵。     

二里岗甲骨卜辞的发现及其意义

郑州二里岗发现的甲骨卜辞,是我国迄今发现的最早的甲骨卜辞,它的发现,对于探讨我国甲骨卜辞的起源和郑州商城的性质具有重要的学术意义.     

读郑州出土商代牛肋刻辞的几种原始资料与释文

近年,因郑州二里岗牛肋骨刻辞的"土"字之上补释出一个"乇"字并连读为"乇土"(即亳社),从而牵涉到商史研究中有关"商汤都亳"的重要议题。通过二里岗牛肋骨刻辞几种早期资料的比对核校,过去的几度释文确实漏释了其间的"乇"字。此字的补释,对相关史实的研究将产生重要影响。     

郑州出土的商代牛肋骨刻辞与社祀遗迹

郑州出土的商代早期牛肋骨刻辞上新发现的"乇"字符合实际。"乇"与"亳"在字形和读音上均有关联,故"乇土"即"亳土",也即亳社。牛肋骨上的两条刻辞反映了商代的社祀。"乇土"与商城内发现的战国陶文"亳"和商代的社祀遗迹都证明了郑州商城即是汤所都之亳。     

郑州出土商代牛肋骨刻辞释文漏字原因探究

郑州出土商代牛肋骨刻辞以前多认为是10个字,最新的研究发现其上有11个字,漏掉的字应释为“乇”字,而“乇”与“亳”古音通。经过认真地核对和调查,这一新的研究发现是符合实际的。该发现为“郑亳说”提供了又一个重要的证据。     

‘The Cow is Still the Most Important Figure in Indian Politics!’: Religion,Imperial Culture and the Shaping of Indian Political Reform in the 1930s

This essay assesses the impact of imperial culture, particularly constructions of India and hinduism, on British responses to the Indian nationalist movement in the 1930s. The essay draws on personal and governmental papers, paying special attention to the language and vocabulary employed by British policy makers concerned with Indian affairs. The major issue addressed here is the British presumption that the 1935 Government of India Act, a plan for a federated India with British central control, would defuse nationalist agitation. Such a sanguine view of this proposal seemed misplaced, given the popular success of the nationalists, especially Gandhi, and given the explicit demands of Indians for full self‐government. However, such an optimistic assessment drew on presumptions about Indian political and social behaviour, and especially on conceptions of hinduism. Policy makers in Britain and India argued along well‐established lines, that hinduism inculcated moral and physical weakness, among other deficiencies, and that a British offer of compromise would attract many Indians who feared continuing confrontation with the Raj. Moreover, colonial advisors relied on a belief that social and caste divisions within hinduism would recur within the nationalist ranks as well. This sense that Indians would respond to half‐measures of reform persisted until the 1937 provincial elections. Though British administrators predicted only a moderate showing by the Indian National Congress, the polling proved otherwise, as Congress took power in the majority of the provinces. The Raj lasted another decade, but the confident cultural assumptions sustaining it took a fatal blow.