历史是文化——历史研究的人类学转向

历史研究的人类学转向是西方后现代主义历史编纂学的重要理论来源之一。历史研究的人类学转向的本质在于20世纪六七十年代发生的人类学的文化转向,它引起象征和符号人类学的文化取向代替结构—功能主义人类学的社会取向,从而导致历史学在理论、方法与写作实践等方面的一系列深刻变革。本文探讨了历史研究的人类学转向的过程,象征和符号人类学的兴起,以及象征和符号人类学的理论与方法,试图从一个侧面揭示西方后现代主义历史编纂学的演进过程及其理论诉求。     

历史志传记载的“草船借箭”辨析

诸葛亮"草船借箭"是<三国演义>中最精彩的故事之一.读了这段故事,常常使人对诸葛亮的聪明才智赞叹不已.然而,诸葛亮的一生并没有干过这件事.那么,这个故事是不是罗贯中凭空杜撰的呢?那也不是,因为他确有所本.有孙权的"船借箭";周瑜的"船借箭";唐将张巡的"草借箭"以及宋代岳家军毕再遇的"伞借箭"的故事.但在历史上关于诸葛亮"草船借箭"的故事是不真实的.     

论西方“历史人类学”及其学术环境

目前学界多站在西方史学脉络中、从西方史学“人类学化“的角度来讨论西方“历史人类学“。本文通过对引发人类学“历史化“的学术环境进行系统揭示,论证了西方人类学脉络中“历史人类学“产生和存在的客观可能性,为全面理解西方“历史人类学“展示了一种新的视角。     

吉尔吉斯斯坦的“老陕村”

在吉尔吉斯斯坦首都比什凯克的农业部,我们竟见到一位操着一口地道陕西腔的当地人。我好奇地问他在哪里学的汉语,他兴奋地告诉我,他是“老陕”,住在“老陕村”——“坎不陇”,从小就会说中国话。     

先“圈”起来：历史文化名镇名村

由文物保护单位的个体保护,扩大到对其周边环境的保护,以及对历史街区、古镇古村的保护,对一些有历史价值的建筑和体现传统风貌的古镇古村,在未入选公布名镇(村)之前,主张“先圈起来”列入保护规划,防止被拆毁。     

由域外上古记叙史学看顾颉刚先生的“层累”理论

“层累”理论是对中国上古记叙史学形成、演进轨迹的描述与概括。西欧、西亚、南亚等历史悠久、神话传说丰富地区的上古记叙史学的形成与演进,证明了这一理论;当代西方、日本学者对上古记叙史学与上古神话学的研究,也印证了这一理论。由此可见,“层累”理论不仅适用于中国上古记叙史学,而且适用于这些地区的上古记叙史学,甚至适用于更大的范围,因而是对世界上古记叙史学形成轨迹的一种描述和演进规律的一种揭示。这样看来,这一理论的意义和地位应予重新估价。     

国际人类学与民族学联合会（IUAES）第16届（2009）世界大会——“解读客家历史与文化：文化人类学的视野”专题会议综述

2009年7月26-31日,由梅州市政府指导、嘉应学院主办、嘉应学院客家研究院承办的国际人类学与民族学联合会（IUAES）第16届（2009）世界大会——“解读客家历史与文化：文化人类学的视野”专题会议,在昆明云南大学隆重举行。这次大会是中国大陆客家学术史上层次最高、参会学者最多最广、影响最为深远的一次大会,也是我校自成立以来主办的第一次真正意义的大型国际学术研讨会。在各方努力下,本次大会取得了圆满成功。     

唐传奇《柳毅传》的历史人类学解读

《柳毅传》(《洞庭灵姻传》)是中古时期一篇脍炙人口的文学作品,在文学界得到长期关注,而历史学者通过对文学作品的分析提出对历史的新解,也有顾颉刚和陈寅恪的研究作为典范。倘若先不从文本入手,而从生活世界出发,观察前人很少注意到的社会-文化现象,然后再来重新审视耳熟能详的文本,会发现一些新的方法路径和问题假设。由此,可以发现《柳毅传》的内容包含了对中古时期南方湖区水上人/商人的社会-文化情境的隐喻。以田野工作作为文本解读的基础,也正是历史人类学方法的题中应有之义。     

边际文化与文化批评——对“贵州文化”的人类学思考

“贵州化”在大众的心目中无疑被视为“边际化”。这个“边际性”包括了两个方面的含义,一是在空间位置上处于边陲地带;二是在化上与“主流化”相比,是处于从属的“亚化”位置,这一点主要是针对少数民族而言。在历史上,贵州一直被“蛮夷之地”、“夜郎自大”、“黔驴技穷”等等含有歧视性的话语表述着。在这种意识形态的笼罩下,贵州从古至今分别受到两种力量的冲击,在封建时代因是“化外之地”,王朝的统治一直没有放弃对贵州进行儒家思想的灌输;     

“眼红”与开矿纠纷:一种人类学解读

嫉妒(envy),在人类学里往往被看成一种社会控制机制,是对社会或道德违规行为的集体惩罚。国内学界对于嫉妒的讨论多停留在1980年代的红眼病以及1990年代的仇富心态上,缺乏在田野基础上对羡慕、嫉妒、眼红等一系列概念的深入分析。同样,研究的难点在于一般的汉族社会并没有像巫术、邪恶之眼(evil eye)等清晰表达嫉妒的实践。但是,"眼红"作为一种道德话语还影响着乡村社会的实践,也体现在"如果我得不到,谁也别想要"的行动破坏力上。可以将华北A村——一个近年来靠铁矿开采迅速发展甚至使一部分人"一夜暴富"的村子作为实例,来分析"眼红"是如何作为一种道德/行为工具来应对村庄中急速社会变迁的。     

论楚文化对巴文化的影响

楚、巴两国相邻,文化交流频繁,楚国逐渐占领了巴国今忠县以东的长江沿岸地盘,曾经设立巫郡和黔中郡,这些地区楚文化占绝对优势。由于楚人和巴人交错杂居,因此楚文化吸收了巴文化的釜、鼎及花边口沿装饰等因素,形成了颇具特色的"楚文化峡区类型"。楚文化的辐射范围很广,渝东地区和嘉陵江流域巴人遗存中普遍存在着楚文化因素,包括楚式青铜器、铁器和陶器等器物,从楚文化因素的分布范围、各种器物的种类和数量来看,到战国中期,楚文化对巴文化的影响处于鼎盛时期,到战国晚期,秦灭巴、蜀,楚人逐渐退出峡江地区,楚文化的影响日趋减弱。楚文化的西渐,客观上促进了巴人的生产发展和社会进步,加快了中华文明的一体化进程。     

黄巢村村落民俗拾零

黄巢村位于济南市与泰安市交界处、长城岭北麓,是济南市历城区柳埠镇最偏僻的小山村,距区政府驻地洪家楼55公里、镇政府15公里,海拔在450到837米之间。村中的耕地很少,土地贫瘠,村民们以果木林业为主要收入。在村里访谈时,村民们总是说:"俺们没文化,不懂啥艺术。"但是,在他们的生活中,我们却发现了很多具有浓厚地方民俗色彩的艺术元素,村民用朴实的生活智慧使他们的生活充     

Culture and Power in the Anthropology of Japan

Though Japan anthropology since the 1970s has been characterized as outside mainstream anthropological currents, recent work reflects broader disciplinary debates about the relation between culture and power. The four books under review, spanning the archaeology, history, ethnography, and political science of Japan, illustrate different ways of synthesizing cultural and political perspectives. Yet, to varying degrees, they all move beyond an undifferentiated, ahistorical, and depoliticized view of culture to embrace complexity, variability, conflict, and change. In so doing, they raise important questions about knowledge construction across the subfields of anthropology and its uneasy relationship with nationalist and essentialist discourses.     

The Nation as a Problem: Historians and the "National Question"

How is it that the nation became an object of scholarly research? As this article intends to show, not until what we call the “genealogical view” (which assumes the “natural” and “objective” character of the nation) eroded away could the nation be subjected to critical scrutiny by historians. The starting point and the premise for studies in the field was the revelation of the blind spot in the genealogical view, that is, the discovery of the “modern” and “constructed” character of nations. Historians’ views would thus be intimately tied to the “antigenealogical” perspectives of them. However, this antigenealogical view would eventually reveal its own blind spots. This paper traces the different stages of reflection on the nation, and how the antigenealogical approach would finally be rendered problematic, exposing, in turn, its own internal fissures.     

Anthropology and Aboriginal Tradition: The Hindmarsh Island Bridge Affair and the Politics of Interpretation

Events that have become popularly known as ‘the Hindmarsh affair’ arose from conflict over a bridge development, and refer to an Aboriginal heritage issue that has had a significant impact on Australian society. 1 1 Justice Mathews (Commonwealth of Australia, 1996:1) begins her Commonwealth Hindmarsh Island Report with a similar assessment, noting how painful and divisive an affair it has been, and how enduring its legacies are likely to be.
The attendant controversy and dissension have ramified widely, beyond matters of Aboriginal heritage and its relationship to development, to include the status and role of anthropological research and reporting, past and present. A brief chronology of developments both prior to and following the Hindmarsh Island Bridge Royal Commission (1995) is provided here as a backdrop for discussion of these matters. Other salient issues also examined include: the nature of culture in relation to the complexities of ‘tradition’ and the effects of change; the structural correlates of secrets; the politics of interpretation; and the legitimacy of innovative processes in Aboriginal cultural construction and representation. In conclusion, some implications of the Hindmarsh affair for the anthropology profession are considered.     

Making Original Men: Elijah Muhammad,The Nation of Islam,and The Fruit of Islam

Elijah Muhammad's Nation of Islam converted thousands of African American men to Islam during the height of the Civil Rights Movement and the Black Power Movement. Muhammad's men neither protested for Civil Rights nor subscribed to the militancy of the Black Power Movement. Indeed, they construed both to be fundamentally flawed routes to justice, freedom, and equality. Nation men, or Fruit of Islam (FOI) as they are more commonly known, believed that through Islam, racial separation, and community building initiatives they could ultimately reclaim their freedom, self-respect, and manhood. The NOI provided men with a newfound sense of self and purpose and in doing so imbued them with a deep-rooted appreciation for Islam, as taught by Elijah Muhammad. Rank-and-file male members of the faith community remain largely overlooked in the extant scholarship on the NOI. This article seeks to recover the stories of rank-and-file FOI. It assesses the organisation's appeal to men, the varied means by which it challenged them and the burdens the community placed on FOI.