"鹭舞"与"鹭鼓"

上个世纪40年代,闻一多先生《说鱼》1一文在考释"鱼"字的隐义时附带谈及"鹭",将鱼、鹭两者释为男女关系的两方,这应该是"鹭"与其他象征之错综复杂关系的一个方面.本文认为"鹭"的杂多象征关系中还有一个被以往学者已注意到但尚未展开的方面,即鹭与舞、鹭与鼓的关系.     

"绿"与"绿"

中日两国文化源远流长,在文化融合交汇的过程中,产生许多同形词.在这些同形词中必然存在异义词.本文所讨论的"绿"字,在中日两国语言中同时存在,其基本义相近,引申又有所不同.本文将从"绿"的基本义和引申义的解释和分析出发,试比较"绿"在现代中日两国语言中异同.     

"葬"和"埋"

本文主要对"葬"释源,并兼谈与"葬"有密切关系的"埋"字,同时附带介绍一些与丧葬有关的历史文化知识."葬"是起源很早的字,很有可能在商周时代产生,"埋"是"薶"的俗字,"埋"的出现理应晚于"薶"字."埋(薶)"起先都是指埋物、埋牲,后来才有埋人之义.本文粗略地说明了"葬""埋"的起源、意义,同时附带介绍一些与丧葬有关的历史文化知识.     

"积极分子"如此"学毛著"

"文化大革命"期间,在林彪的鼓吹下,学习毛主席著作大搞形式主义,背语录、做语录操风行一时.我在解放军报社工作期间,有机会随同一位闻名的"学习毛主席著作积极分子"出了一趟差.一路上的所见所闻,可以为当时盛行的那种形式主义,提供一个实例.     

论"夷"和"东夷"

“东夷”本是传世和出土文献对古史上某一时期东方居民的称谓。近年来,随着考古学的发展,越来越多的学者把黄淮下游海岱地区史前考古学文化的族属称为东夷。本文旨在根据传世和出土文献的相关记载,廓清“夷”和“东夷” 的产生、发展、流变和消失的历史过程。     

"嵎夷"与"朝鲜"

"嵎夷"之名最早见于<尚书>,自新石器时代就居于山东半岛,应是东夷少昊族团的一支,但由于中原华夏民族的东渐及在这一过程中的频繁战争,迫使相当一部分嵎夷人越海迁往辽东半岛、朝鲜半岛乃至日本列岛,<山海经>将"少昊之国"、"羲和之国"称为"海外"之国,就反映了这种历史真实,而自新罗开始,古代韩国人自称是"轩辕之裔、少昊之胤"、"嵎夷细民",不是没有道理,它反映了中、韩两国人民在历史上的血肉联系.     

浅论"韘"及"韘"形佩"

一、导言 韘,也称泱,为古代射箭时的工具.<说文解字·韦部>:"韘,射泱也,所以钩弦.以象骨韦系着右巨指."<广韵>卷五:"韘,射泱张弓."即鞣是射箭的人戴在右手大拇指上,并用韦固定以免滑落,作拉弦开弓之用.     

是"编"还是"编纂"

首轮志书和第二轮志书的大多数都在封面(护封)上署有"××地方志编纂委员会编",也有署"××地方志编纂委员会编纂"和"×××地方志编纂委员会"的."编"有编辑之义,指"对资料或现成的作品进行整理、加工".而"编纂"也有编辑之义,但多指资料较多、篇幅较大的著作.从地方志编纂的复杂程序、繁多的劳动和浩大篇幅看,非一"编"字所能涵括,应标明"编纂"二字.再者,标"编"容易把地方志理解成编辑作品,即汇编作品,而地方志是科学资料性著述,为避免误解,也以标"编纂"为好.     

论"清谈"与"清语"

魏晋“清谈”和明清“清语”都是我国古代史上重要的一种文化现象。关注二者的历史传承渊源,内容、表现方式上的明显差异,以及审美范畴上的发展演变,对于我们在今天更好地研究这一文化现象具有积极的意义。     

释"便椁"、"便房"与"便殿"

"黄肠题凑"葬制是汉代高级贵族的特殊丧葬制度,它从一个方面反映了汉代的礼仪制度、等级制度及思想文化的发展等."黄肠题凑"一名,最初见于<汉书·霍光传>,记述了霍光死后,汉宣帝赐其"梓宫、便房、黄肠题凑各一具,枞木外藏椁十五具,……皆如乘舆制度.     

Food and famine: Looking for answers

White, Philip, and Nancy Selvey, eds. Current Topics in Nutrition and Disease, Volume 10: Malnutrition—Determinants and Consequences. New York: Alan R. Liss, 1984. xvi + 494 pp. including references, index. $96.00 cloth.

Robson, John R. K., ed. Famine: Its Causes, Effects, and Management. New York: Gordon and Breach, 1981. x + 170 pp. including photographs, references, index. $30.95 cloth.     

民国时期灾荒探析

民国时期各种灾荒频繁严重,广大人民深受其苦。其特点是：无年不灾,持续不断;无地不灾,灾民众多;多灾并发,纵横交错。其危害严重而深远：灾民生活极其悲惨,大批死亡或遮亡;农业生产力遭到严重破坏;城镇工商等业进一步衰落;阶级斗争激化。社会动荡,反抗斗争迭起。究其原因,除自然和历史的原因外,社会原因是主要的：统治阶级的掠夺使得国困民穷,无力抗灾;战争频繁,加重和制造了灾荒;水利长期失修、破坏等。     

Beyond restoration: problems of imperial power in the 1870 famine relief efforts in Zhili

Based on a close examination of the 1870 government famine relief efforts in Zhili, this study reassesses some significant changes in Qing state power in the nineteenth century. Most previous research has sought to explain receding state power as a response to mounting pressures from an activist society. The famine relief efforts of 1870 demonstrate a less well‐known but equally important aspect of the problem. While social pressures had undoubtedly worn away at the 200‐year‐old state machine, they also stimulated responses from it. While local activism had indeed taken over the levers that had slipped from the imperial government's hands, the challenges it presented jump‐started the state machine, tightened its screws and set it on the path to restoration. In 1870, Imperial Commissioner Li Xingrui, under orders from his superior, Governor‐General Zeng Guofan, executed a textbook operation of famine relief in Zhili. Challenges arose as wealthy locals wrestled with Li for control of the relief operation; government officials, too, sought private gain. Nevertheless, the commissioner and his superior conscientiously followed the Qing statutes, warded off these various challenges and completed the relief work. The display of state power during the operation was impressive, and was sweetened by a bureaucratic culture that condoned semi‐legitimate personal gain in public affairs. The pairing of “stick and carrot” redirected the challenges to the operation from wealthy locals into a channel unique to China: an activist elite who sought to fulfill their ambitions by working within the existing system rather than by breaking away from it. Thus, Qing state power not only proved reasonably resilient in times of crisis, but also offered some hope for the successful building of a modern state.     

再论“部落联盟”还是“民族”

王三义先生认为,以国家起源的“民族模式”代替传统的“部落联盟模式”,易建平这种做法是不对的。本文认为,王三史先生的观点难以成立,原因在于,他混淆了“部落联盟”与“部落联盟模式”两个完全不同的概念,并且,把希腊人和罗马人国家起源的例子当作了“特例”,而这摩尔根与恩格斯是当作典型例子的。     

Decentring international and institutional famine relief in late nineteenth-century China: in search of the local

This article uses rural gazetteer biographies to examine village and household-level famine relief during the great North China Famine of 1876–9 to deepen our understanding of past relief methods and dynamics at the most local level. Despite the appearance of major works recently on famine in modern China, particularly on the Great Leap Forward, knowledge of Chinese famine relief remains thin and scattered considering the enormity of the subject. Nineteenth-century China saw intensifying international relief activity as well as the emergence of a vibrant charity-relief sector based in China's major cities, leading to the rise of prominent relief institutions in the twentieth century, such as the Chinese Red Cross. But the increasingly intense disasters of China's modern period also saw a surprising persistence of local humanitarian traditions still barely covered by historians.