明清以来苏闽宗族祠堂比较研究

明清以降,中国境内宗族组织获得了巨大发展,与宗族组织的发展相适应,民间社会倾力建设祠堂的积极性高涨。明清时期的官府尤其是清政府对祠堂建设采取鼓励和劝导政策,将之视为社会稳定的基本条件。我们从江苏、福建两地祠堂的地域比较中看到:两地宗族祠堂建设中存在诸如众力协作、推崇科第人才等共性,同时也存在兴建主体上的某些差异,譬如,江苏宗族祠堂建设中的主角是士绅,而福建宗族祠堂建设中则活跃着更多商人的身影。延续到当下社会,福建宗族祠堂建设融入了海外华人力量,于是呈现出雄伟壮观的态势,而在江苏则较难见到宗祠的踪迹。     

鲁西南地区祠堂建筑保护利用研究

祠堂建筑是我国历史文化遗产的重要组成部分,保护好、利用好祠堂文物建筑,同时研究好、阐释好祠堂蕴含的故事和历史文化、家国情怀,对增强人们的文化自信、助力乡村文化振兴大有裨益。针对鲁西南地区菏泽市和济宁市的祠堂文物建筑做了详细介绍,着重对菏泽市祠堂建筑的保护利用现状、经验和前景加以研究和总结,以期为进一步加强鲁西南地区和其他区域祠堂建筑保护和利用工作提供参考和借鉴。     

无锡曹家祠堂古建筑保护

无锡曹家祠堂的木构件槽朽和白蚁蛀蚀情况十分严重,彩绘也大部脱落。本文介绍了在维修保护曹家祠堂的过程中使用的现代科技方法,对于保护古建筑有其重要的参考价值。     

协调融合 古祠重辉——名人祠堂古建中的展览工作浅探北大核心CSSCI

展览与空间密不可分,成功的展览应与其所在空间的特性协调统一。在名人祠堂古建中进行展览工作,即应考虑展览、祠堂、古建三者的融合。通过展览的方式,讲述祠堂所祀先贤的事迹,彰显其精神品质。考虑祠堂的基本功能,在展览中设置满足祭祀功能的陈设。注意展览逻辑与古建格局相适应,形式设计与古建风格相符合,保证展陈施工对古建本体的保护。     

漳州祠堂建筑的保护探索和研究——以漳浦蓝氏种玉堂为例

本文以漳州漳浦蓝氏种玉堂为例,阐述了祠堂建筑的重要性以及联系血脉、增进族群关系的意义,并就漳州祠堂建筑的保护利用的相关对策进行探讨,重点对其保护途径以及扩大社会力量参与文物保护宣传和利用,最终形成"政府主导、社会参与"的保护模式进行阐述。旨在呼吁社会力量多方参与文物保护利用工作,达到盘活祠堂文物资源,加强合理利用的目的。     

协调融合 古祠重辉——名人祠堂古建中的展览工作浅探

展览与空间密不可分,成功的展览应与其所在空间的特性协调统一。在名人祠堂古建中进行展览工作,即应考虑展览、祠堂、古建三者的融合。通过展览的方式,讲述祠堂所祀先贤的事迹,彰显其精神品质。考虑祠堂的基本功能,在展览中设置满足祭祀功能的陈设。注意展览逻辑与古建格局相适应,形式设计与古建风格相符合,保证展陈施工对古建本体的保护。     

成都龙泉驿“田氏支祠”与“唯仁山庄”

田氏家族祠堂——“田氏支祠”、“唯仁山庄”由原国民党二十九军军长田颂尧修建于民国年间。田颂尧，简阳人氏，毕业于保定陆军军官学校，所属部队驻防于川西北一带，自设四川西北银行，发行钱币，辖据一方。下野后，定居成都、龙泉两地。     

祠堂孝敬祖先，团结宗族

早在战国时期,祠堂就出现了,但在住宅内或附近祭祀群祖的近世祠堂,却是元代后出现的。自元以后,不仅贵族官僚,就连士庶人家也在祠堂祭祖。有的家族甚至是先建祠堂,后建住宅,比如乾隆时期的福建莆田,它的祠堂多得把县里五分之一的地方都给占了。     

安徽省淮北市相山发现"永元八年"汉代画像石祠堂

2020年5月,淮北市文物部门组织清理了淮北市相山动物园原"鸵鸟园"区域,发现一处被严重破坏的汉代祠堂基址,并在祠堂盖顶石上发现了"永元八年"(96年)纪年题刻.经研究,可知相山祠堂是迄今为止所发现的体量最大、有纪年题刻、建造相对考究的一座抱鼓石式祠堂,极具文物价值,为进一步研究这种建造风格独特的汉代祠堂提供了新的素材.     

广东佛山东华里古建筑群保护与利用初探

东华里古建筑群位于佛山市区,原名“杨伍街”,保存有清初至清末的祠堂、民居54间,建筑群体占地面积10217平方米,其中具有广府民居特色的古建筑对研究珠江三角洲建筑史与民俗有很重要的作用。该建筑群为国家重点文物保护单位,应设专门保护机构进行保护与利用。     

Climate and energy security policies and measures: synergies and conflicts

Concerns about climate and energy security are leading to increased government intervention in the energy sector, in particular as they relate to the choice of energy supply options. While many of these options will improve both energy and climate security, many measures will benefit one while harming the other. This raises an important question for governments and energy planners: how can conflicts between climate and energy security be resolved? This article outlines some of the barriers and problems that may arise as governments and companies try to address climate and energy security concerns simultaneously in various energy supply areas. It concludes by arguing against choosing one objective over the other, and by outlining steps that can be taken to help resolve conflicts between the two agendas.     

Power and Ethnicity History and Anthropology

This essay reflects on the relationship between anthropological and historical scholarship of ethnicity, picking up on themes explored by Andre Gingrich, by considering the epistemological and evidentiary limitations of social scientific and historical analysis and reconstruction. Beginning with the consideration of the pioneering transdisciplinary efforts of Robert Darnton and Clifford Geertz, it argues that many of the weaknesses ascribed to such efforts are actually part of the nature of social scientific investigation which, in the terms of Peter Winch, must take into account two sets of relationships: that of the relationship between the scientist and the phenomena that he or she observes and the symbolic system that he or she shares with other scientists, which can only be understood from the social context of common activity. How these two relationships challenge social scientific analysis of ethnicity are examined through a consideration of the difficulties of applying Anthony Smith's definition of an ethnie to either Fredrik Barth's classic essay on “Pathan Identity and its Maintenance” or Helmut Reimitz's study of Frankish identity. It concludes that neither anthropologists nor historians are simply describing societies as they are or as they were but rather attempt to describe societies as witnesses within them thought they should be, and we do this for our own society, not for those of the participants, past or present.     

Challenger and Chernobyl Lessons and Reflections

Abstract

It is argued that Psychological research on 'race' and 'ethnicity' issues presents a number of ethical problems. These relate to the sociopolitical impact of such research, particularly when it purports to find differences of an 'innate' character; to the use of naive subjects, particularly children, in research which is aimed at demonstrating their 'inferiority'; and, within the academic community itself, to the working relationships between researchers who believe in 'innate' 'race' differences and colleagues belonging to allegedly 'inferior' groups – this being particularly significant within a teaching environment. Although the 'race differences' question has a long and controversial history, ethical issues relating to the research process itself have received less focused attention. Moreover, replacement of the genetically obsolete concept of 'race' with the idea of 'ethnicity' does not solve the problem entirely, and the term 'ethnicity' is itself unsatisfactory in several respects.     

Of Demons and Angels and Historical Humans: Some Events and Questions in Translation and Post-colonial Theory

In what follows, I attempt to show that a look at some curious examples of translations from European texts makes us think about issues in translation theory and post-colonial theory from a slightly different angle. The metaphor of translation can very well be employed for understanding the relation between European texts, and some texts and some social and political practices in India in the colonial period, and this in turn helps us look critically at what I shall call our fuzzy post-colonialism. I also argue that Walter Benjamin's metaphor of translation as the after-life of a work can be extended to posit two basic modes of after-life.     

Garibaldi and Mazzini: thought and action

Abstract

The relationship between Mazzini and Garibaldi is described in its ideological roots and in its political developments, in order to show their different attitude towards the Italian unification. Although their first misunderstanding happened during the Roman Republic in 1849, Mazzini's influence is still strong in the organization and in the success of the liberation of Two Sicilies in 1860, particularly through Francesco Crispi. The final personal break was caused by the unlucky experience of the Mentana expedition (1867), when Garibaldi failed to free Rome. Fundamental ideas as democracy, republic, social justice, humanity and universal brotherhood have been however always common to them. The two protagonists of Risorgimento never intended accepting the role to which their fateful encounter prompted them – the one to provide the brawn and the other the brains for Italy's liberation. Just as Mazzini never renounced involving himself in the operational decisions of the movement, Garibaldi never gave up his own way of thinking and looking at things.     

Anthropology and 1968: Openings and closures

It is now 50 years since 1968 and in this article we look back at the 1960s and the way that anthropology was shaped in those years. We find a period of rupture, generational upheaval, youthful exploration against authority and spiritual breaks with rationality and causality thinking, but also violent counter‐insurgency and inventions of new authoritarian state forms. Our purpose is to look back at that period and reframe how those years were formative for anthropology and neighbouring disciplines. We believe that anthropology experienced a liminal period, with Carlos Castaneda and Victor Turner as leading figures, and that the closures and denials of that sense of anti‐structure have marked the discipline after 1968. We draw on Deleuze and Guattari and their account of May 1968 as an event of ‘suffocation’ and a ‘return to the intolerable’.     

原真性与完整性:质疑、新知与启示

在世界遗产理论发展路程中,对遗产原真性及完整性的质疑和思考是推动理论不断丰富完善的一股重要动力。完整性适用于所有遗产地,整体保护政策正是对完整性这一命题的呼应和阐释。对遗产原真性的质疑主要表现在非物质文化遗产方面,特别是活态遗产,现在遗产界已经越来越认识到非物质遗产不能简单套用物质遗产的原真性,非物质文化遗产环境的原真性要素也可以表现为一种"演进中的原真性"。因质疑而思考,进而获得新知。这一途径启示我们,应以一种开放性的、持续完善的思维和态度来对待遗产事业。     

Geography and psychoanalysis: Tensions and possibilities

I am concerned in this paper with the diversity of psychoanalysis, a feature of the discipline which we can connect with diasporas and the re-working of ideas in different locales. I try to demonstrate how experience and environment have contributed to the development of psychoanalysis. Key to the production of knowledge are the journeys of theorists, practitioners and ideas. Following Liz Bondi, I stress the importance of acknowledging the connection between experience, theory and practice in our own work. I suggest that geographers can follow those psychoanalysts who have moved from the clinic to broader political projects but that they should engage with recent critical research in psychoanalysis if a dialogue is to develop.     

Memory and Memorial: A Study of Official and Military Commemoration of the Dead,and Family and Community Memory in Essex and East London

Abstract

This article looks at the history and development of the ways in which the people of Essex and East London have, at all levels, commemorated those who served and died in the First World War. It covers a wide range of material to investigate social and political responses to the War Memorial. It examines personal and communal memorialising and acts of remembrance in the past and present. Next, official and military forms of commemoration are considered, including those of the local councils and the Essex Regiment and other associated groups. The issue of the community in commemoration is examined in depth. It provides evidence from a large number of differing sites. Finally, reflections on the validity of this study, and the broader implications for archaeology and society as a whole are discussed.     

千泉、白水城和恭御城考辨

根据汉籍史料和阿拉伯地理文献,区分了中外史料记述的不同,考辨了千泉、白水城和恭御城的方位。玄奘所言"千泉",当在今哈萨克斯坦的梅尔克;玄奘所言千泉与阿拉伯地理学家所记之千泉,并非指称同一地方。玄奘所记白水城与阿拉伯地理学家所记之白水城(Isfijab)不能相等同;玄奘所记"白水",似应"泉"字之讹,即为阿拉伯地理学家所记之千泉(Abarjaj);而玄奘所记"恭御城"是阿拉伯地理学家所记之白水城。