陕西文化区划及其机制分析

本文以总结陕西文化区域差异为目的,从形式文化区的角度将陕西全省划分为三个文化区和八个文化亚区。在全面分析了陕西文化区形成的历史、人文过程后,笔者认为自然环境、经济发展水平与土地利用方式、政区、交通条件和移民等是陕西文化区形成的主要机制。     

略论“郑洛文化区”

我在《试论“华渭文化区”》一文中曾认为 ,从日益增多的考古资料来看 ,在距今80 0 0年～距今 40 0 0年时 ,以陕西关中地区为中心的新石器文化 ,不仅独自拥有明确的分布地域 ,而且具有极鲜明的文化个性特征 ,早晚发展亦自成体系 ,因而事实上已经构成了一个相对独立的文化区。由于该文化区始终以关中地区为中心 ,且华山和渭水为该文化中心区内两个最著名的地理标识 ,因此可以将这一文化区命名为“华渭文化区”。目前已知该文化区的新石器文化早晚延袭达40 0 0多年 ,而且大致以千年为时间尺度 ,文化面貌呈现出较大的阶段性差异和变化 ,据此可…     

青海历史文化多元性及地域文化命名

目前学术界就青海地域文化的命名共提出“江河源文化”、“青藏文化”等9种文化命名,本文认为青海地域文化命名多样化产生原因首先是由青海历史文化的多元性造成的,而政区和文化区范围界定的不匹配、青海所处特殊地理环境和地理位置以及历史时期移民活动则是注定青海历史文化多元性产生的主要原因。在借鉴其他省份地域文化命名的规律的基础上,建议把青海地域文化命名为“青海文化”,因为“青海”既是历史地名,又是自然实体名,符合已有地域文化命名的规律。文章最后特别指出一个地方的地域文化命名和历史文化定位是两个不同的问题,地域文化名称如人的姓名,只是一种识别符号,所以不可能也没必要全面反映一个地区的文化特点,后者是历史文化定位的内容。针对青海历史文化多元性,建议以分层的方式来解决青海历史文化定位问题。     

古代葡萄酒酿造技术的东来及变化——海外考古调查札记(八)北大核心CSSCI

葡萄酒作为外来文明的内容之一,在中国有两千年以上的饮用历史。本文通过观察葡萄酒传入中国的过程和时间,以及传播、生产人群和生产地域,认为中国古代葡萄酒的酿造与饮用可分为两个文化区,是中国文化多元化的表现。而葡萄酒传入内地并融入中国传统的酒文化,既有赖于国家统一的大历史背景,也与粟特人入华有关,其在内地的生产与流行,体现了中国文化的包容特性。     

从吴地到越地:吴越文化共轭中的湖州

历史上湖州的政区归属在吴、越之间逡巡不定,学术界对这一现象的思考虽颇不少,但尚未能给出一个圆满的解释。文章在厘清湖州政区沿革的基础上,利用感觉文化区的技术理念,即借助于各个历史时期观察者的感受,辨明自先秦以至明清,湖州地域文化的归属存在一个明显的离吴入越过程,这与湖州政区的变迁历程近乎一致。进而揭示出湖州行政归属变化的背后,有着深厚的地域文化因素作为支撑。本文期冀通过对这一课题的研究,以深入考察文化区与政区之间的内在联系,并希望就探明江浙两省之间的地域分异有所裨益。     

古代葡萄酒酿造技术的东来及变化——海外考古调查札记（八）

葡萄酒作为外来文明的内容之一,在中国有两千年以上的饮用历史。本文通过观察葡萄酒传入中国的过程和时间,以及传播、生产人群和生产地域,认为中国古代葡萄酒的酿造与饮用可分为两个文化区,是中国文化多元化的表现。而葡萄酒传入内地并融入中国传统的酒文化,既有赖于国家统一的大历史背景,也与粟特人入华有关,其在内地的生产与流行,体现了中国文化的包容特性。     

关于陕西民间宗祠木雕文化研究

本文以陕西民间宗祠木雕为研究对象,分析陕西宗祠木雕独特的民族性和地域性。通过实地调研了集中在陕西地区的上百座建筑华美、雕刻卓著、装饰美轮美奂的宗祠,从关中、陕南、陕北三个不同地域的民间宗祠木雕进行分析总结。最后,归纳总结陕西民间宗祠木雕的文化内涵与艺术特点,进而挖掘中华文化的历史意义与社会价值,并倡导传统文化的保护与传承。     

试论中国地域文化的地理特征

本文提出中国地域文化形成于春秋战国时期,经过长期发展演变,至今可以分为十六个地域文化区,文章概括了各区的地理特征,并分析其形成原因,对弘扬传统文化,热爱乡土,开展文化交流有重要意义。     

中国旅游资源的开发评价、途径和对策

分别从历史发展和多民族分布对文化风光,从地域分异规律对自然风光进行旅游开发评价,划分中国1级旅游文化区,以华北区为例划分2、3级旅游文化区,对海内外客人分层次讨论其旅游目的地选择。区域旅游不能完全取代跨区的长线旅游。指出中国旅游开发的途径和对策,对中国旅游业发展要有一个清醒的估计,不能有过高的期望。     

从西北地区民族文物的存世特点看民族文物的保护

中国西北地区在地理范围内应包括陕西、甘肃、宁夏、青海、新疆以及内蒙古西部的广大地域,处于“黄河流域稻作文化区和东北、内蒙古高原、青藏高原畜牧渔猎文化区”之中。这里地势起伏、地形复杂,气候多变,既有平原绿洲又有戈壁沙漠。既有牧区草地又有雪域高原。     

Archaeological evidence of an early Islamic monastery in the centre of al-Qusur (Failaka Island,Kuwait)

The history of Christianity in the Gulf is still largely unknown since both archaeological and written sources are sparse. Many questions remain about the development and disappearance of Christian communities, as well as their form. A few sites were identified as Christian because of the discovery of churches or crosses. A church was excavated at al-Qusur (Failaka Island, Kuwait) by the French Mission to Kuwait in 1988–1989. Since 2011, a new French–Kuwaiti Archaeological Mission in Failaka (MAFKF) has aimed to better understand the site’s phasing and organisation. The discovery of a large refectory and a small tripartite building that is most probably a monk’s cell, as well as the reinterpretation of a church-like building as a structure perhaps dedicated to the spiritual education of monks has demonstrated that at least the central part was a monastery, making it the second Christian settlement in the Gulf to be proven to be a monastery.     

宗教研究与文化关怀:从各宗教史研究析陈垣的中华文化观

陈垣的宗教研究蕴涵着深刻的文化关怀。在基督教研究中,陈垣的文化关怀体现在"使基督教在中华文化史上占有地位"的基督教本色化观,认为基督宗教不可能也不会替代中华文化,只能成为中华文化的一部分。这可以并入他在研究各种外来宗教中体现出来的以中华文化为本位的"中华文化观",即包括基督教在内的外来宗教、文化无不融入中华文化,但是不能改变后者;中华文化海纳百川似地容纳外来宗教、文化,本身得以丰富,但是本质不变,强调中华文化的包容性。抗日战争时期,陈垣的"民族文化关怀"表现为用佛教道教著述,表彰遗民,阐扬气节,并论述宗教保存发展民族文化的观点,侧重的是中华文化的长久生命力。陈恒的文化关怀体现了陈垣对自身和国家民族处境的深刻思考,在现实中都有对应,基督教本色化观对应陈垣的宗教信仰以及基督教与中华文化的关系问题,中华文化观对应全盘西化和文化保守观点,民族文化观对应外族入侵的文化保存和发展问题。我们分析陈垣的宗教研究时需要考虑这些因素。     

美国华人教会的社会功能初探

近年来,美国华人基督教教会组织发展迅速,其在帮助华人新移民群体,整合华人社会资源等方面的作用已经超越了传统华人社团。本文依据实地考察并结合文献研究,探索美国华人教会组织的多方面社会功能。作者认为,华人教会在华人社会中的作用及其影响值得关注。     

文化遗址与方言——以方言考证陕西古址为例

陕西,是中华民族的发源地之一。独特的地理环境造就了古老灿烂的三秦文化,这里的文物古迹比比皆是。从人类文化的另一个重要组成部分--语言方面来看,陕西方言源渊流长、保留很多古语成分是其一大特点?因而陕西方言可以为考证古文化环境、文化发展、演变以及扩散等提供确切而丰富的资料。本文列举用方言考证古迹数例,作为这方面的初步尝试。     

陕西横山杨界沙遗址发掘简报

杨界沙遗址位于陕西省榆林市横山县雷龙湾乡沙峁村张油坊组,坐落在村南杨界沙地带头道梁、二道梁两座山峁的西坡之上,海拔1152米,面积约5万多平方米。遗址地处黄土高原北缘丘陵沟壑区,北距无定河约2.2千米,东南距     

中古时期西北佛教译经文化区域考论

佛典之翻译是佛教在中国传播的基础,汉译佛典的绝大部分完成于中古时期。中古时期,西北地区形成了西域、河西、关中三大译经文化区域,译经中心大都位于交通要道或都城附近。中古西北佛教译经文化活动重心久在西域,晋唐时期转向了关中。     

“Upon Past Ebenezers We Built Our Jehovah‐Jireh”: The Vision of the Australian Aborigines’ Mission and Its Heritage in the China Inland Mission1

In 1902, the New South Wales Aborigines’ Mission found that financial constraints hindered them from achieving their vision and they adopted the faith mission principles of the China Inland Mission. A period of growth followed. By 1907, the name was changed to the Australian Aborigines’ Mission. The article will investigate the vision of the mission from its foundation within the Christian Endeavour movement and its later heritage within the China Inland Mission. It will demonstrate that when it became a faith mission the defining principle was that of trusting God for physical needs. The article will establish that in the first half of the twentieth century the mission did not address the issue of the interface of gospel and culture. The process of conversion included western influence, but it has not erased cultural identity and the ministry of Indigenous converts is a witness to some fulfilment of the vision.     

“And They'll Know We Are Christians By Our Love”: Exploring the Role of Christian Love on Maloga Mission, 1874–1888

This article investigates the power, and the politics, of Christian love on the Australian settler‐colonial frontier through the case study of two evangelical missionaries, Daniel and Janet Matthews, during their time at Maloga Mission (a non‐denominational mission to the Aboriginal people of the Murray River which they founded on its northern banks in 1874). Whether protested in private missives, professed in public tracts, or proclaimed to their assembled audiences, Christian love played a vital role in the both the secular justification, and the sacred sanctification, of the Matthews' mission. Yet in practice, the operation of this emotion was complex. Through an exploration of the role of Christian love in the life of Maloga mission and its missionaries, this article will show how the intricacies of its formulation, expression, reception, and reciprocation make this a crucial if often overlooked concept for the study of mission history, and specifically, in this case, the study of nineteenth‐century settler‐colonial missions.     

The Power of Persuasion in Propaganda: The Taiping Three Characters Classic

Taiping leaders were adept at using material from traditional Chinese sources and Western Protestant writings. The Taiping Three Character Classic, or Sanzijing (SZJ) exemplifies the Taipings’ skillful adaptation of a pre-existing popular text in order to propagate its religious doctrine and political ideology. The traditional SZJ featured an appealing style and imparted Neo-Confucian values to readers. The style of traditional SZJ contained a unique pattern that was kept in latter adaptations, while the text’s content was modified to suit new realities. The Taiping SZJ followed the structure of the traditional SZJ, but it provided its own historical ideas and utopian visions, which differed from Christian Millennialism. The Taiping utopian vision was not about the future, but about a return to the period of the “the three dynasties” in Chinese history, an approach also used by Confucian intellectuals. The persuasive power in Taiping propaganda text lies in Taiping’s exploitation of Chinese and Western resources, especially in utilizing existing concepts, popular texts and cultural patterns.     

An engineering career as industrial mission: Jack Keiser in post-war Britain

ABSTRACT

British mechanical engineer Jack Keiser’s postwar career in industrial education was simultaneously a career in justice work and Christian industrial mission. This paper examines the Christian critique of industry Keiser developed early in his career, as he transitioned in 1949–1950 into his life’s work in firm-based industrial education, and asks how historians of technology might interpret a critique that characterized industry in hyperbolic terms as enslaving or demonic. Keiser’s was part of an international critique connected to three important post-war Christian institutions: Student Christian Movement, the Industrial Mission Movement, and the World Council of Churches. He engaged with justice at both an intimate and a cosmic level, intimately through face-to-face relationships with apprentices and trainees under his supervision, and cosmically by engaging with the biblical prophets through whom God called for justice.