执着于"人脉"的考察:再现清末新式社团史的可贵努力--读《清末新知识界的社团与活动》

历史一度被简单化了。对已有的结论不存质疑,把需要质疑的结论当作研究新问题不验自明的前提;对材料的使用满足于二手的甚至是三手的;对历史的认识单一化、模式化,久已成为史学界、特别是近代史界所不满的恶疾。可喜的是,这些问题已得到越来越多学者的反思。他们正尝试着从各种角度、用各种方法自觉探索着“求真”的良途,以期修正往日简单化的结论,再现“复杂”的历史。桑兵教授的《清末新知识界的社团与活动》一书（三联书店１９９５年４月第１版）,让我有幸看到了作者在这方面所作出的可贵努力。 对晚清政治格局中社团组织的研究…     

中国东北与俄苏经济关系史研究的新成就--简评《中国东北与俄国(苏联)经济关系史》

俄国(苏联)与中国东北的经济关系是近代中国东北对外经济关系史的重要内容之一,历来为国内外学者所重视,出版了很多论著。在不同的时期出版或发表的论著,围绕相关问题进行了较为深入的研究,也提供了许多珍贵的历史资料。但是这些著作或是引用材料受到限制,或是仅仅研究了某一历史片断,因此很难对整个300多年的中俄(苏)经济关系史有一个完整的认识。张凤鸣同志的新著《中国东北与俄国(苏联)经济关系史》(中国社会科学出版社2003年版,以下简称《关系史》),以17世纪中叶至1949年期间中国东北与俄苏经济关系史作为一个完整的研究过程,通过使用大…     

技术与思想：20世纪50年代中国农业机械化与社会主义新农民塑造

20世纪50年代中国农业机械化的进程,不仅是以农业机械为主的"技术下乡"的过程,也是改造农民传统思想、形塑与农业机械化相适应的新农民,进而完成"思想下乡"的意识形态社会化的过程。在农业机械化的实践中,国家将对新农民的塑造嵌入农业生产和农民生活中,以此整合农民思想观念、强化农民的集体观念、激发农民的主体观念、培养农民的科技观念,从而塑造了具有"高度社会主义觉悟的、有技术、有文化、有全面才能"的社会主义新农民。这一历史进程对"十四五"时期加强现代农业技术对农民思想的正向引导,以及对培育新型职业农民,均具有重要的历史借鉴意义。     

从妄人到名贤:墓志与传世文献所见周子谅形象书写

周子谅受张九龄举荐任监察御史,在张九龄与李林甫的政争中为支持前者而弹劾牛仙客身死。此弹劾事件导致张九龄完全退出权力中心,被视为唐玄宗政治由明转昏的分界点。周子谅生平事迹散见于《周子谅墓志》、正史及唐宋人文集的相关记载,这些文献的写作年代跨度由开元而及于两宋。其中《周子谅墓志》揭示出周子谅作为一个普通官员的生命历程,最为接近其本来面目,却由于墓志本身的私密性而一直湮没无闻。而传世文献则具有公开性和较强的传播力,在这些文献中周子谅的形象相应地呈现为妄人、谏臣、名贤的演变序列,这种演变实质上反映了处于不同社会情境下的文本书写者对于弹劾事件认知的变迁,也可视作理解唐宋之际社会变迁的一条具体线索。     

The Last Big Man: Development and Men's Discontents in the Papua New Guinea Highlands

Big Men achieve that status by making good things happen for others as well as for themselves. In the minds of many Papua New Guineans development promises a direct route to becoming Super Big Men and Women. Mostly, however, it produces inequality and conflict. This is striking in places peripheral to major developments and in situations where not everyone benefits (e.g. compensation to ‘local landowners' - narrowly defined by mining companies - and lucrative urban employment - enjoyed only by the few, mostly male elite). Uneven development pits men and women, parents and children, and whole communities against one another as those less fortunate fail to match the generosities or competition of more prosperous exchange partners. In this article, I look at development through the eyes of one self-proclaimed ‘last Big Man’. As a youth, Ruge participated in male initiation and worked for the colonial outsiders, hoping to manipulate both old and new systems. He married several wives in the tradition of past Gende leaders but chose one because she had been to school, knew the ways of Europeans and had a keen business sense. In spite of what looked like the right moves and a sincere concern for his followers, Ruge could not prevent his society from being ravaged by inequality or help a growing number of bachelors afford expensive brideprices as more and more village girls married wealthy strangers from other parts of Papua New Guinea. In the end, a clan brother killed Ruge in an argument over land, making Ruge a victim to capitalist development's indifference to local traditions of family, reputation, and leadership.