20世纪以来中国海洋灾害史研究评述

中国不仅是一个大陆国家 ,也是一个海洋国家 ,有着 1 80 0 0多公里的海岸线 ,沿海分布着70 0 0多个大小岛屿。沿海人民“以海为田” ,创造了灿烂的海洋文化 ,同时也承受着海洋灾害的侵袭。我国又是一个灾害多发性的国度 ,历史时期中国海洋灾害主要表现为风暴潮、海啸、巨浪、海冰、海雾、海岸侵蚀、海难等。频繁的海洋灾害给海洋社会经济带来巨大破坏 ,也危害着沿海人民的生命财产安全。在大量的官私文献中 ,存留有许多灾害史料 ,其中也不乏海洋灾害史料。丰富的史料为海洋灾害史的研究打下坚实的基础 ,但就中国海洋灾害史的研究现状来说 ,…     

民国时期的海洋灾害应对

民国时期,以风暴潮为主的海洋灾害每年给沿海地区造成重大人员和财产损失。为了应对海洋灾害,民国时期在海洋气象技术上建立的上海徐家汇和青岛两个著名观象台以及众多沿海气象观测所,进行飓风和巨潮的预测和预警,并通过传统与现代相结合的信息传播方式将灾害信息传递给航行船只和沿海地区,减轻了灾害损失。为了防灾,民国时期在海堤修建中依照现代工程力学进行设计,在工程建设中采用新材料,使堤坝抵御风暴潮能力增强。     

唐五代敦煌种植林业研究

唐五代敦煌种植林业研究郑炳林研究唐五代归义军时期敦煌树木种植状况,是研究历史时期敦煌植被分布变迁状况很重要的一环。归义军时期敦煌树木植被分布情况到底怎样,有关地理志书都没有记载,敦煌所出古地志残卷也没有明确的记载,无疑增加了这一问题研究的难度。但是,...     

唐五代敦煌说唱伎艺的戏剧化转向探考

敦煌所见说唱类作品客观反映出唐五代时期民间说唱伎艺与戏剧艺术之间逐步转化的轨辙。唐五代戏剧的生成与发展并不仅仅止于敦煌写本中所载述的与戏剧相关各类演艺形态,联系其他相关文献中所见唐五代戏剧的表演场所、表演艺人史料,可以更加清晰、完整地见出这一时期的戏剧是综合的、立体的表演,而非简单的舞蹈、俳谐或弦索歌唱。唐代寺院演出的艺术品类同样显得复杂多样,而且各种艺术形式表演的场所尚处于混同阶段。从北魏开始到隋代,延及唐五代时期,在逐步摆脱随意性和流动性的表演场所中,戏剧艺术与说唱伎艺是混同表演的。唐代戏剧尚处于中国古代戏剧的形成期,其整体构成显得较为简单,在具体表演过程中多采用"小戏"形式。在戏剧的表演与演员的形成方面,唐五代说唱艺人对同时期戏剧的影响同样显得格外明显。     

江西鄱阳长山窑址考古调查简报

2020年,江西省文物考古研究院、复旦大学、江西鄱阳湖博物馆联合对鄱阳长山窑址进行考古调查,通过采集标本判断,该窑址为是晚唐五代时期鄱阳地区的民间窑场,产品以酱黑釉器为大宗,还有少量的素胎器,器型主要为碗、罐等日常生活用器。该窑址为晚唐五代时期环鄱阳湖区域窑业布局的节点之一,对研究江西地区窑业文化的发展和传播具有重要价值和意义,为研究唐五代时期陶瓷发展史提供了实物资料。     

略述中国东南沿海古代民族造船与航海技术对人类的重要贡献

中国东南沿海,史前时期生活着闺、越、东夷三大航海民族,创造出光辉灿烂的中华民族海洋文明,其卓越、领先世界的造船与航海技术,是对人类作出的重要贡献。英国学者坦普尔指出：“现代世界赖以建立的基本发明创造,有一半以上源自中国,可能其中绝大部分出自中国东南沿海”。     

从考古资料看唐五代敦煌儿童的游戏活动

唐五代时期,人们的游戏活动多种多样,其中儿童的日常游戏也极其丰富。本文以敦煌壁画和敦煌遗书为基础,探讨唐五代时期敦煌地区儿童的游戏活动,对其种类和情景进行了分析研究。     

河北正定县韩家楼砖室墓发掘简报

2020年7月,河北省文物考古研究院与正定县文物保管所联合对河北省正定县韩家楼一座砖室墓进行了抢救性考古发掘。此次发掘,清理了圆形砖砌仿木结构的穹窿顶单室墓1座,出土器物8件(组)。根据墓葬的形制结构和随葬器物分析,墓葬年代应为晚唐五代时期。此次工作为研究正定乃至华北地区晚唐五代时期墓葬结构和社会经济、文化生活提供了重要材料。     

叫卖文学之祖——敦煌遗书两首店铺叫卖口号

敦煌遗书中存有两首关于店铺叫卖口号的文书,可以称之为＂市声叫卖文学之祖＂。这两首店铺叫卖口号反映了唐五代时期敦煌地区的物资、市场及商品贸易情况,对研究唐五代时期敦煌地区的商业、手工业发展情况具有重要的价值。同时,这两首店铺叫卖口号也丰富了我国唐宋时期的文学样式,对研究唐宋文学史有独特的价值。     

东南沿海古代墓葬装饰艺术中的外来因素

<正>东南沿海是我国古代海洋交通与对外文化交流的中心,汉唐至宋元间的墓葬文化内涵中大量的外来文化因素就是中外海洋交通的结果。学术界对于古代墓葬随葬品的外来因素研究较多,如安家瑶、杨伯达、干福熹等对舶来玻璃器的研究1,夏鼐、孙机等对外国钱币、器具、装饰品等的研究2,李刚等对墓葬出土堆塑罐、胡人俑形象的研究等3。实际上,东南沿海汉至唐宋时期墓葬结构装饰中也有一系列海外因素,如外来动物形象、外来宗教神话形象、外     

Network Governance and the 2020 Summit

The idea that governance has replaced government, and that networks have replaced hierarchy as the dominant mode of governance, have become mainstream views in the public policy literature. In this article, we consider a key initiative of the Rudd government in Australia, the 2020 Summit, which, at first sight, seems like an example of network governance in action. Having considered the operation and outcomes of the Summit, however, we argue that it more accurately illustrates how governments, perhaps particularly in Westminster systems, attempt to preserve hierarchy, through a process of metagovernance.     

上海老城厢:一个江南城市的景观演变史及其动力机制

本文以上海老城厢城市景观演变的历史过程为主线,分析了主导这一过程的驱动因素及其相互间的关系。在人为侵占与河浜自然属性的交互作用下,"因浜成路"一直是上海老城厢独具特色的城市扩展方式;19世纪下半叶,传统的环境基础加上西方公共卫生观念的介入,使原来民间层面上的"因浜成路"发展为官方主导下的"填浜筑路",主干河浜消亡的速度骤然加快。这虽然局部改善了老城厢的市容与卫生状况,却对整体的水网生态和后来的城市环境造成了不利影响。这一过程中的内在规律,恰从区域可持续发展的角度,对城市化进程中人与自然间的耦合关系和互动尺度做出了注解,因而具有一定的启发意义。     

Stones Which Are Mysterious in Tibetan Areas

In the eyes of people o Tibetan ethnic group, rocks th found everywhere in the platea holy and should be worshipe a result, on the mountain top mountain passes where Tib often come and go. accumu stones on which multicolor streamers are hung are everywhere. The Tibetans say are the mansions of mountain Passing monks or lay peop make a clockwise rotation o stone heap, adding stones to i muttering the Six-Syllable P for eliminating personal misfo and getting rid of disease, subduing the monste…     

“Appear as Crucified for Me”: Sight,Suffering, and Spiritual Transformation in the Hymns of Charles Wesley

Early Methodist laypeople often described their conversion experiences in terms of seeing the suffering of Christ. This article considers this theme within early Methodist culture by examining the relationship between sight, suffering, and spiritual transformation in the hymns of Charles Wesley. Many of Wesley's hymns depict the suffering of Christ in evocative detail, encouraging the singer or reader to imagine and respond to this suffering in particular ways. I argue that Wesley presents the sight of Christ's suffering as having profound transformative power, at the heart of Christian experience. In doing so he constructs Methodist spirituality in a way that draws upon both the ancient Christian tradition of Passion devotion and contemporary eighteenth‐century convictions about the power of the sight of suffering.     

From prophecy to apocalypse: the verb tenses of Jerusalem in Robert the Monk's Historia of the First Crusade

In the prologue to his Historia of the First Crusade, Robert the Monk posed this rhetorical question: ‘since the creation of the world what more miraculous undertaking has there been (other than the mystery of the redeeming Cross) than what was achieved in our own time by the journey of our own people to Jerusalem?’ For Robert, the answer was of course simple: nothing was more miraculous. Yet when we answer that question along with Robert, we lose sight of its significance, and how staggering that claim actually would have been in the early twelfth century. For Robert, the events of 1095–9 signalled a new moment in sacred history. Old Testament prophecy had come true in his own day. What ‘was to come’ became what simply ‘was’. For Robert the Monk, prophecy became apocalypse.     

论观景台之作用、保护与制度建设

观景台是人类经选择从事观察景物活动的最佳场所,其形式多样,既有天然观景台,也有人工观望台,还有的观景台本身即是景观。观景台对所观察到的遗产能发挥促进保护的作用,因此,既是一类重要的文化遗产保护对象,更是一类可以发挥重要作用的保护手段,可以纳入文化遗产保护的制度建设。     

“A Success in Every Particular”: British August First Celebrations in Canada and America and the Black Quest for Unblemished Commemorations,While Critiquing July Fourth, 1834–1861

British August First celebrations were an important day of the year for Blacks in North America. Elite and aspiring organizers attempted to use the holiday as a sight of excellence. Partakers understood they were watched closely during commemorations and that their slightest imperfections could be magnified to unreasonable proportions. Thereby, Blacks felt it was essential to present themselves in near “perfection” to prove that they could be “upstanding citizens.” This article asserts that the standard of outright excellence Blacks attempted to execute on August First was neither achievable nor performed by Whites at celebrations like July Fourth. While Whites could be the notorious offenders of uncivilized and imperfect behavior, First celebrations were to be as the Liberator proclaimed an “array of virtue, loveliness, moral heroism, and true piety.” In all, when Blacks utilized the power to assemble, it was viewed more as a potential site of lawlessness and subversion, despite their efforts.     

From Sacred Mystery to Divine Deception: Robert Holkot, John Wyclif and the Transformation of Fourteenth-Century Eucharistic Discourse

In his extremely popular preaching handbook the Summa praedicantium , in a chapter devoted to the Eucharist, the fourteenth-century Dominican John Bromyard relates an exemplum about a certain holy man. This man's "faith towards the sacrament was so great," Bromyard writes, that it was often said that were Christ himself to enter "the church during the elevation of the host, the man would not go to look at him, and in so doing lose sight of the host." ¹ While it lacks the spectacular firepower that characterizes so many Eucharistic miracle stories, that characterize so many of Bromyard's own stories — like the one about the bees who construct a honeycomb tabernacle and buzz chants to honour a hive-hidden host — in many ways it does more than most to move us to the very centre of the medieval Eucharistic experience. ² It is, when all is said and done, a story about belief and about the miracle of the Eucharist. This unnamed holy man does not need to get up, does not need to hurry over to greet Christ at the door. He does not need to do any of these things because he already sees Christ right there in the upraised hands of the priest, in the consecrated host.     

Gift Exchange as Sensory Experience Among the Anganen

Gift exchange among the Anganen of the Southern Highlands Province (PNG) may be a complex, multifaceted sensory experience for participants and audience alike. This article primarily looks at the sensory dimensions of the organisation of space, with attention also given to sound, the immense heat of large pork distributions and the possibility of heightened emotional states such as trepidation or expectation that may feature in some events. These provide the ambience for the specific meaning of exchange to emerge. I compare a number of exchanges primarily through focusing on what I term politicisation (which may variously concern prestige, the degree of social opposition, or the amount of aggression displayed). Be it through contextual factors, or the inherent structural orientation of any exchange, political intensity varies due to different manifestations of sensory criteria. Gender and space are a major focus. In events that lack overt political intensity such as the marriage ceremony, women occupy centre stage. However, in more overtly politically intense events such as the yasolu ceremonial pork distribution, it is men who command centrality. As far as sound is concerned, while oration may feature, most interest is directed at the role of silence at marriage, the keening of women mourners at mortuary exchange, and a number of non‐discursive utterances by men in politically intense events that express aggression or exuberant pride. The argument is that these are not incidental but constitutive aspects of the politics of exchange. As such, the sensory dimensions of sight concern more than just the amount of wealth given, while the audible dimensions must go beyond oration alone.     

From “Holocaust” to “Rational Choice”: Generational Change in Political Science

Abstract

David Walsh has demonstrated a unique gift for reading modernity sympathetically, for discerning within it a certain luminosity, in fact a distinctly Christian luminosity, without losing sight of modernity's darkest possibilities. In the magisterial concluding volume of his trilogy, he seeks to elaborate a “coherence” of modernity that is revealed not in concepts but only “through existence itself.” Finally, though, Walsh's enthusiasm for a purely open and therefore purely formal understanding of practical existence, articulated through brilliant, original, and remarkably comprehensive readings of the greatest authors of the continental tradition, seems to me to draw him very far away indeed from actual moral and political practice, and thus from the reality of our human condition. A truer and more truly “performative” attention to “the nature of practice itself” would be less inclined to praise pure freedom or openness and more solicitous of the actual horizons of common worlds, including implicit metaphysical and hierarchical elements.