和祖先一起歌唱

2007年秋天，我去参加一个有关“花儿”的研讨会，会址选在乐都的柳湾彩陶博物馆。在去乐都的路上，我一直纳闷，花儿会应该在田间地头、山野河边举办，在那样的环境里唱花儿，花儿的歌声才会嘹亮奔放，直上云霄。彩陶博物馆是存放文物古董的地方，是一个庄严、肃穆、神秘的所在，活泼热烈的花儿会怎么可以在这个地方开呢？     

土族先民鲜卑族的历史足迹

土族先民鲜卑族是一个古老的民族,在历史上曾经建立多个国家和地方政权,对中华各民族的大融合产生过重大的影响。今年9月,西宁市人大常委会主任、土族研究会副会长包福元同志远赴东北,对鲜卑族的历史足迹进行了深入考察,并撰成此文,又鲜卑族的历史发展脉络进行了详尽的介绍,现本刊特推出此文,以飨读者。     

满族先祖探微

作为中国古老的少数民族之一,满族的历史可上溯至远古炎黄时期,但其先祖是谁,至今仍为悬案。通过对神话传说的释读、民俗宗教的剖析,特别是对《山海经》中有关史料的发掘,为解开这一历史迷案提供了重要线索。     

Wrathful Ancestors,Corporate Sorcerers: Rituals gone Rogue in Merauke,West Papua

Anthropological studies of ritual ‘failure’ challenge the assumed efficacy of ritual in affirming the social order. Drawing from fieldwork in West Papua, I examine the ‘failure’ and ‘success’ of two rain‐making ceremonies – one hosted by an indigenous Marind expert, the other by an Indonesian oil palm corporation. Participants conceived the failure of the first ritual as a punishment meted by ancestral spirits against Marind who support agribusiness expansion. Meanwhile, the success of the corporate ceremony confirmed rumours that corporations wield foreign and powerful forms of sorcery. Drawing on Gregory Bateson's notion of the double bind, I suggest that the ritual outcomes dramatize the irreconcilable demands placed on Marind by custom and capitalism. Attempts to endorse agribusiness incur ancestral punishment, while efforts to oppose it are thwarted by the superior power of corporate sorcerers. In this context, I argue, the moral implications of the corporate ritual's unexpected ‘success’ prove just as problematic as those of the customary ritual's dramatic ‘failure’. Co‐opted yet efficacious, corporate rituals point to a new social order in which both Marind and their ancestral spirits find themselves subjected to foreign sources of supernatural control.     

Body,Vision and Movement: in the Footprints of the Ancestors

Ethnographic writings on Australian Aboriginal ontology and epistemology have overlooked the phenomenological significance of the body and notions of embodiment in the relationship between people and land. In focusing on the body as a spatio-temporal ‘hinge’ between people and place, I explore the pervasive images of bodily transformations, directional movement and traces, in the cosmogony, cosmology and life-world of the Yolngu people of Northeast Arnhem Land. The image of the footprint as a synthesis of living body, vision and movement, perception and intentionality, embodies the dynamic and creative nature pertaining to the fashioning and negotiation of group identity.     

Finding Russia in Botswana: AIDS,Archaeology, and the Power of the Ancestors

The materialization of memory is one way in which the past becomes a powerful agent for negotiating the present. Today in Botswana, archaeological sites have become sites of memory where ancestors have been invoked for healing in response to the rapid spread of HIV/AIDS. This paper concentrates on one site, Khubu la Dint?a, where a local community practiced an ancestral healing ceremony, phekolo, as a way to restore spiritual balance. Told through a set of narratives that integrate ethnographic interviews with one of the former church elders, Russia, the article chronicles the trajectory of the church, the perceived power and active role of the ancestors in this ceremony, and the complex web of morality and practicality in which alternative narratives emerge during a time of social disruption and later fall apart. This paper complements the others in this issue by focusing on how memory, place, time, and material culture are recursively engaged: a process that includes formal and accepted to marginal and even ephemeral viewpoints and holds lessons for how we as archaeologists approach and curate the past.     

柴祭祖茔随想

你见过四五十个、五六十个坟头连成一阵的墓地吗？中国每个村庄的背后都有一个大大的家族墓地,构成了另一个村庄,永远藏着家族共同的记忆,守着一种古老的传奇,像年代久远的密窖,珍藏着陈酿老酒,散发着醇厚的气息。这些坟以家族为单位,默默安卧长眠大地。     

土族的『童子祖先』崇拜

已有很长时间了,我一直在考虑一个问题:土族创始农业的先祖为什么不是一位白发老翁,也不是年富力强的青壮年,而是一位“古然纳斯布俚”(三岁小孩)?假如是一位白发老翁,他的智慧一定不简单,银发闪烁、口吐真言,后人只是照他教导的做就是了;假如这位创始农业的先祖是一位青壮年人,他的力量和勇气足以令人信服,只要跟着他干,“金牛”、“银牛”、“黄牛”都可以征服。可是这两种情况都不是,土族创始农业的先祖是个“三岁小孩”!一个刚学步的孩子创造了一个民族的农业以及农业的辉煌,从而成为这个民族的先祖。这件事本身就令人困惑不解,所以才有…     

明祖陵的地位和影响

明祖陵的修建是明初社会生活中的一件大事,本文结合史实进一步探讨了明祖陵的营建年代以及在明代社会中的政治地位及经济影响。     

Remembering Ancestors: Commemorative Rituals and the Foundation of Historicity

One of the most elaborated responses to the human perception of being‐in‐time (as the essence of historicity) has been the cult of the ancestors. Consequently, the ancestor cult may be considered foundational for historicity. This is the core idea of this article. It is illustrated with Romanian ethnographic data and elaborated with cross‐cultural examples. A few objects used in commemorative rituals—coliva (a special dish), trees and pots—are interpreted according to their symbolic force of enabling people to live temporality not only fragmentarily (past?+?present?+?future), but as a transcendental unity of the temporal continuum. Finally, the functions of history are specified—namely, identity defining, the critical function, and especially (as revealed by the ancestor cult) the function of memorialization.     

Ancestors: Henry Maine and the constitution of primitive society

Maine was the most important English figure in a generation of legal theorists who founded the comparative study of “early”; social institutions. He assumed that all the Indo‐Germanic speaking peoples began their development with the same social forms. Early Roman law and contemporary Hindu custom encapsulated primitive Indo‐European institutions, notably the patriarchal family and the communal organisation of property rights. Maine's arguments were developed in part as a contribution to contemporary political debate, especially with reference to the Indian Empire. His work drew on the models of philology, German legal history, and English constitutional history.     

满族先民与长白山的早期开发

满族先民,是指唐代渤海政权统一东北地区之前居住在长白山的肃慎人、挹娄人、勿吉人和人。狩猎是肃慎人的主要生产活动,至两汉的挹娄人时,貂皮成为他们与中原进行贸易的重要商品。满族先民还通过与中原地区的友好往来,掌握了农耕和酿酒以及家畜饲养技术,因此扩大了他们的活动范围,为长白山的早期开发做出了卓越的贡献。     

不能忘却的传媒先驱及其《京话日报》——读彭望苏新闻史专著《北京报界先声》

彭望苏新闻史专著《北京报界先声》,再现了传媒先躯彭翼仲反帝爱国、办报启智的不凡经历和仕子情怀;梳理了《京话日报》“向下看”的历史面貌;此书启示传媒研究应重视维新派新闻理论、实践的探讨,应冲破思维模式、详实考察新闻个案.     

宁安满族瓜尔佳氏当代祭祖习俗述略

满族祖先观念很强,每逢年节或家庭遇有重大的事情,都要祭祖。在黑龙江宁安市宁西乡依兰岗满族村,世世代代居住着瓜尔佳氏的一支,他们的始祖是尼雅哈那,祖居长白山郭宸地方,后移居宁古塔,是宁古塔第一任将军巴海的后裔,汉姓为关。他们与其他地区满族一样,仍旧传承着古老原始的萨满教,信奉“祀神为先,敬祖为大”,所以祭祀祖先的仪式极为隆重。     

叶赫满族祭祖礼钩沉

满族祭祖之礼非常隆重,各家族之间的祭祖礼在具体程序和方式上多有不同,此次发现的叶赫那氏满族《本家族祭礼祖上之礼节》,具体展示了这个家族祭祖的特点。它的发现为我们提供了一份了解和研究满族民俗的有价值的资料。     

Reclaiming the Ancestors: Decolonizing a Taken Prehistory of the Far Northeast

Author Frederick Wiseman, a scholar of Abenaki descent withtraining and experience in archaeology, has created a uniquework that combines scientific data from archaeological siteswith Wabanaki knowledge of history. The Wabanakis pass thisknowledge down orally, creating a traditional oral history oftheir society. Wiseman defines the region or culture area ofhis study as "Wabanakik" including the Abenaki of Vermont, NewHampshire and Maine, and Penobscots, Passamaquoddies, Maliseets,and Micmacs of Maine and the Maritime Provinces of Canada. Wisemandescribes Wabanaki     

论西周孝尊祖敬宗抑制父权——兼论古史研究中经史方法的运用

西周孝以祖为对象,健在父母不与;孝主体以君宗为限。西周孝之尊祖大异于殷,即在其政治、血缘合一,孝包容新旧的统摄、开新能力亦栽根于此。西周孝尊祖敬宗抑父是围绕孝对象、主体的尊卑排序和强化兄统弟纲纪展开。前是政治的,后是血缘的。孝确立了始祖尊于祖,祖尊于祢的尊卑之序,它及于孝之主体,则是立“孝子”以义为据和“曾孙”而“孝孙”而“孝子”的贵贱之序。孝道所确立的这些秩序,成为周礼乐明之基础,由天子以至     

周人祭天以祖配天考

周人举行郊天礼时要以祖配天而祭。周代祭天的最高祀典就是郊天礼,举行郊天礼时以始祖后稷配祭,这是周人祭天礼的常制,然亦不只是以后稷配祭。文献中还有所谓祭之礼,实为宗庙祭礼,与周人郊天配祖的制度无关。