迁徙者的精神家园——《移民视野下的河湟戏曲文化》序

2006年4月30日,青海省西宁市南凉虎台遗址公园举行隆重的开园仪式。一批来自广东省鹤山市的特殊客人引起了人们关注。这一行人全部姓"源",共有19名,组成了"源氏恳亲团"来参加这里的开园盛典。据他们讲,广东省鹤山市的源氏家族正是南凉王秃发傉檀的直系后裔,他们至今?     

The origins of the theophoric week in the Germanic languages

The Germanic terms for the days of the week that contain the names of Germanic deities are often taken to result from Romano‐Germanic interactions in the fourth century AD. Yet this need not be the case: the linguistic arguments underpinning this view are not decisive. A reassessment of these names suggests that an early medieval process of transfer in scholarly Christian contexts may be equally, if not more, plausible.     

Vikings in Brazil: the Iceland Brazil Association shaping Icelandic heritage

Abstract

The Iceland Brazil Association (AISBRA) was established in 1996 by a group of Brazilians of Icelandic descent, more than 100 years after the first generation of immigrants settled in Brazil in the nineteenth century. The association was the first organisation in Brazil to collectively emphasise and celebrate Icelandic heritage. The association caters to a disparate group of people that had, in many cases, little knowledge about their historical links to Iceland. In spite of the fragmented activities of AISBRA since its establishment, the number of participants has increased, reflecting their growing interest in their Icelandic past. This paper examines how the members of Iceland Brazil Association produce their heritage independently, outside the state recognised heritage, within the Brazilian national context. We analyse how identities are re/shaped in new ways to engage with the past and how values from the past are extracted and turned into contemporary economic, social, and political values. This paper stresses heritage-making as a social imaginary used to define collective identity, which, while based on ancestry, also intersects with ideas of race and class. Representations of their Icelandic heritage allow the members of the Brazil Iceland Association to emphasise their ‘Europeanness’ and thus their associations with whiteness in contemporary post-colonial Brazil.     

Keeping the Spiritual Home Fires Burning: Religious Belonging in Britain during the First World War

The religious impact of the First World War on the home front in Britain is assessed in terms of churchgoing and church membership and affiliation. Church attendance rose briefly at the start of the war but fell away thereafter in the Protestant tradition, accelerating a pre-existing trend, which was not reversed after 1918. The disruption caused by the war to the everyday life of organized religion probably accounts for the decrease, rather more than loss of faith. Church membership also declined during the war in the Anglican and mainstream Free Churches, albeit not for other denominations and faiths, but it temporarily revived after the war. This was not the case for non-member adherents and Sunday scholars whose reduction was more continuous.     

以内丹術爲功於天地——儒宗王船山與道士閔一得

儒家本以學做人爲教;學做人,必當治心。身心相連,心氣相使,惟心氣兼治,始能變化氣質,堂堂做人。宋、明儒有取於内丹家調息之術者,以此。内丹家旨在性命雙修,煉神還虛,即悟元子劉一明所謂"修天賦之性,以化氣質之性;修道氣之命,以轉天數之命"。若所欲化所欲轉之性與命,不限於一己之小我,而推擴及於人間世,乃至全宇宙,即王船山所謂相天,閔一得所謂醫世也。船山爲儒宗,一得乃道士,時間相距百餘年,而皆主以内丹術爲功於天地,其所祈嚮所經驗者,頗有類於基督教傳統中之冥契主義(mysticism)。然二人雖同有冥契經驗,其内容終究殊異。船山之終極關懷,不在一己之得救,而在人類全體之福祉,此其所以爲儒宗也。     

论《礼记》与《孔子家语》的关系

《孔子家语》长期以来一直被认为是伪书。1973年河北定县西汉中山王墓出土了《儒家者言》一篇,内容与《家语》相关,1977年安徽阜阳双古堆汉墓也出土了与《家语》有关的简牍。在某种程度上证明了《家语》不伪。本文校勘了《家语》与《礼记》中相同的篇章,检视了《家语》与《礼记》的三种可能性,《礼记》与《家语》在文本上存在极大差异,绝不是王肃伪作了《家语》,也绝不会是《礼记》抄袭了《家语》,二者都是流传有本的。儒家文献都来自于原始的弟子笔记,对这些原始材料的编撰,形成单篇的儒家文献,这些单篇的文献分合不定,不同的人据以编订不同的集子,从而形成《礼记》《大戴礼记》。《家语》编撰者所据以编订《家语》的材料同《礼记》相同,而不是抄袭《礼记》。二者出现相同的部分也正是缘于此。《家语》是众多伪书中久成铁案的一部,对它的正名应当警醒我们对伪书的理解,反思什么是“伪”,怎样定义“伪”。     

The Duplicity of Space: Germanic 'Raum' and Swedish 'Rum' in English Language Geographical Discourse

The modern definition of geography as the science of 'space' derives in important measure, it will be argued, from the Germanic concept of Raum . The implications of the importation of this concept into English are masked, however, by its translation as 'space', an English word with very different connotations from the German Raum . Whereas the English space is conceptually distinct from place, Raum has a double meaning, combining elements of both space and place. This doubleness becomes duplicitous when Raum is transmogrified into the English space, thereby blurring the distinction; allowing space to appropriate the meaning of place. The problem is further complicated by the fact that this process of transmogrification occurred largely via contact with Swedish geography–in which rum is cognate to the German Raum . Geography, this essay concludes, would do well to apply the same reflexive critique to its concept of space as it has applied, with great success, to landscape , a Germanic concept that can also refer to both place and space.