从文本到实践:民间小戏研究的范式转换及其演进路径

民间小戏是中国戏曲的构成部分之一,也是中国民间文艺的重要组成部分。民间小戏研究长期滞后于传统大戏研究。在以民间文学为研究对象的民间文艺学领域,神话、故事、史诗研究巍巍壮观,民间小戏研究有待进一步加强。民间小戏研究自民国以来经历了从文本层面的小戏转变为语境层面的小戏和生活实践层面的小戏的认知过程,形成了文本作品研究范式、文化语境研究范式和艺人实践研究范式。民间小戏研究范式的转换与演进受到社会文化思潮、学科建设发展、代表性学术论著和研究方法应用等因素的影响。乡村振兴战略的实施为民间小戏振兴及民间小戏研究提供了机遇,在乡村振兴的文化实践中,民间小戏的艺人实践研究范式仍然是民间小戏研究的未来趋向。     

Ethnicity,Secessionist Conflict and the International Society: Towards Normative Paradigm Shift

Abstract. This article addresses the challenge of ethnicity and particularly of secessionist conflict by trying to outline an international normative framework more conducive to conflict settlement. The working hypothesis is that accommodation through dialogue, in spite of its risks, offers the only way forward in situations of politicised ethnicity. The existing international nonnative regime (with its ban on secession and no opening for autonomy) is insufficient for managing and resolving such conflicts, while its revolutionary antipode, ‘national’ self-determination, is a frightening prospect. Three alternatives are explored: partial recasting with emphasis on devolution; a secessionist option for some federations; and secessionist self- determination for tormented minorities within well-defined criteria. The advantages as well as the drawbacks of unilateral (secessionist) self-detennination are explored in detail.     

博物馆工作由封闭型向开放型的转变

博物馆工作必须由封闭型向开放型转变,这是由博物馆的基本职能决定的,也是客观形势发展的需要。我国博物馆工作目前还处在由封闭型或半封闭型向开放型的转变阶段。博物馆工作者要进一步更新观念,加速这一转变过程。     

中国从农业文明向工业文明的过渡——对中国资本主义萌芽及相关诸问题研究的反思

中国具有源远流长、从未间断的明,这在世界上是罕见的。然而,当西方世界发生工业革命并因此而取得飞速发展之后,在人们看待中国的眼神中,既有对她过去的钦羡,也有对她现在的不屑。于是,大家在追问：为什么中国会变得如此落后?——对此,我们曾提出过许多解释,其中影响最大的是从资本主义的产生、近(现)代化以及科学技术等方面所进行的探讨。然而,这些研究角度或概念,不同程度地存在着偏差,导致了对这一问题认识的误区。     

梁启超新史学从政治向学术的过渡

梁启超是中国“新史学”的创始人。1902年,他发起“史界革命”,推动了传统史学向现代史学的转化。梁启超在历史学的各个方面:史学理论、史学方法论、中外历史编纂、史学史、人物传记等各方面都有开创性的贡献。他的史学革命思想及其研究成果奠定了中国百年史学基业。梁启超被史学界公认为“理论和实践并重的史界巨灵”、“现代史林泰斗”。①一、挑起“史界革命”大旗1902年,梁启超写下了《新史学》一文,公开挑起“史界革命”的大旗,从此而开辟了中国现代史学的新天地。梁启超《新史学》的意义首先在于它是宣言书,宣告了具有三千年历史的传…     

楚文化中的动物符号和前宗教问题

张光直先生指出中国先秦化的基本框架属于“亚-美化连续体”。楚化中的巫术或仪式属“亚美-化连续体”中的萨满教范畴。本从动物符号与神话、动物符号与巫术和动物符号与萨满教三个方面论述楚化中没有图腾崇拜,楚人社会的萨满教只是一种世界性的普遍存在的前宗教现象。     

从历史发展多线性到史学范式多样化--围绕"以一元多线论为基础的现代化范式"的讨论

“以一元多线论为基础的现代化范式”把“现代化”主要看做一个有特定内涵的全球历史大变革进程,看做一个并不具备终极目标价值而且道路模式选择多样的历史范畴,从而使之成为史学研究的对象。它和20世纪50～60年代的美国现代化论有原则上的不同,也不同于建立在“五种生产方式序列”基础上的“革命范式”。东、西方两种对立的单线演进历史模式,在史学方法论上都有绝对主义和排他性色彩。一元多线历史发展观则是开放的、包容的、多面向的。现代化范式的出现打破了史学长期由单一范式支配的局面。史学范式的多样化,是中国史学繁荣之道。     

Proto-Israelite Mythopoeics. A Perspective from Neuroscience on the Book of Joshua

This article contends that the Deuteronomic‐1 legend of the book of Joshua was formed into its mythical cyclical form through a process of oral transmission. As the oral stories told about an original source event were transformed into a community story it began to take on a liturgical form. This article explains the neuropsychological aspects of this natural process and also highlights how the cultural shift in the 12th century B.C.E. preserved the form of the Deuteronomic‐1 legend.     

A Variation on a Basic Theme: The Transition to Farming in Southern Central Europe

This paper attempts to summarize the past years of research on the Mesolithic–Neolithic transition in Central Europe and to review recent discussions about the origin and spread of the Early Neolithic. Particular emphasis is given to the debate about migration or diffusion. A combined migrationist/diffusionist model is presented, arguing for an emergence of a farming economy among hunter-gatherer populations in Transdanubia and the subsequent spread of this economy through migration. The new settlers interacted with local Mesolithic groups and adopted and incorporated local material culture and sometimes even aspects of local Mesolithic economy, a process which continued throughout the Early Neolithic. With time, population increase, subsequent competition for resources, and climatic instability led to a destabilization of traditional Early Neolithic society and finally to the outbreak of severe intercommunity violence. The only escape from mutual extinction was a rearrangement of subsistence and social and political structures, possibly with contributions from surviving Terminal Mesolithic groups.     

柬埔寨华人的土地和祖灵信仰——从“关系主义”人类学视角的考察

论文基于田野调查的结果,从人类学家王铭铭先生提出的“关系主义”人类学的视角,考察了柬埔寨华人的社区、家庭和坟地的土地神和祖灵信仰的内涵与功能,分析了柬埔寨土著文化与佛教、印度教和华人信仰等外来文化之间,内外之别、上下等级、差异和关联、延续与变迁这四对关系。认为任何宗教或文化现象都不是封闭地自我生成,而是在与他者的关系中形成。每一种文化总是处在许多其他文化组成的更大范围的场域中,在彼此的参照、混融和冲突过程中形塑自身。