评《民间俗信与科学文化》

《民间俗信与科学文化》这本书,一看题目就觉得新鲜,而且难度很大,如何认识许多人不敢贴近的这个问题,到公开直面这个问题,是需要很大的学术胆量的。中国民俗学自五四运动产生以来,《民间俗信与科学文化》这本书是第一本敢于将民间俗信与科学文化并列在一起的一本书。     

妈祖信俗

妈祖信俗也称为娘妈信俗、娘娘信俗、天妃信俗、天后信俗、天上圣母信俗、湄洲妈祖信俗,是以崇奉和颂扬妈祖的立德、行善、大爱精神为核心,以妈祖宫庙为主要活动场所,以庙会、习俗和传说等为表现形式的民俗文化。妈祖信俗由祭祀仪式、民间习俗和故事传说三大系列组成。     

论俗信

俗信是民俗的重要组成部分,是民众精神生活的一种表现形式。在目前的民俗学研究中,“俗信”(或称“民间俗信”)还是一个比较含混的概念,在为数不多的涉及俗信的研究著述中,对俗信的理解和给出的定义也存在着较大的差异。     

温州杨府侯王信俗及主要特色文化活动综述

民间传统文化活动,大多衍生自民间信仰。杨府侯王信俗是温州地区历史最为悠久、信众最为广泛、影响最为深刻的地方俗神崇拜,是温州民间信仰的核心。从某种意义上说,如果要解读温州民间传统文化,离不开杨府侯王信俗。本文主要从各地特色的民间传统文化活动,梳理杨府侯王信俗在温州不同地区的演变进程及其价值意义。     

民间信俗活动中的儒家文化探析——以清流县东坑民间信俗活动为例

民间信仰及民俗活动的一个显著特征便是其中浸淫着儒家思想,儒家思想对民间信俗活动的形式和内容产生过深刻的影响。清流县东坑村民间信俗活动形式多样、历史悠久,在一代代历史传承中,一些影响较大的民间信俗已演变为老百姓日常生活中不可或缺的民俗文化活动。本文以东坑村民间信仰和民俗活动为例,探析儒家文化对民间信俗活动的影响以及民间信俗活动对当下社会发展、乡村文化振兴的道德教化功能,进而大力弘扬中华优秀的传统文化,充分发挥其服务社会和大众的功能。     

民间信俗与地方海洋社会——以莆田贤良港妈祖信俗为例

本文在田野调查的基础上,通过对贤良港妈祖信俗的物态文化分析,从细部描绘贤良港地方性妈祖信俗实践的丰富性、鲜活性与独特性,立体地展现沿海百姓丰富而生动的海洋生活及想象,探讨海洋文化与人、海洋信俗与地方社会的密切关系。     

“醮会道释：港澳朱大仙信仰展”暨“中国渔民信俗研究与保护”学术研讨会综述

由澳门理工学院、香港大学饶宗颐学术馆和澳门海事博物馆联合主办的“醮会道释：港澳朱大仙信仰展”暨“中国渔民信俗研究与保护”学术研讨会于2013年1月20日至23日在澳门理工学院举行，来自内地、台湾、香港及澳门两岸四地的专家学者共40余人与会。会议收到论文及摘要17篇，按内容主题可分为四大类：第一类是朱大仙信仰研究；第二类是中国渔民信俗及天妃（后）与妈祖信仰研究；第三类是“非遗”及保护研究；第四类是地方信仰研究。这是首次针对港澳渔民社群特有的朱大仙信仰以及中国渔民信俗研究而举办的小型专题学术研讨会，展示了与会专家学者对朱大仙研究的最新进展，为进一步开展综合研究打下了基础，而与会议同期举办的朱大仙珍稀文物及醮会仪式的展览，更为深入研讨有关问题提供了很多珍贵的图片和实物。一、研讨会的内容与重点     

闽台合作 共谱佳志——在台湾台中市大甲镇澜宫《妈祖文化志》首发仪式上致辞

正妈祖信俗被列为世界非物质文化遗产已达10年,《妈祖文化志》的编纂也是在10年前,由福建省地方志学会与台湾妈祖联谊会签署了《关于共同编纂妈祖文化志协议》而开启的。10年后,4卷本300多万字的《妈祖文化志》,终于刊行面世了。妈祖文化源于北宋初期,至今已有一千多年的历史。在大陆沿海、港、澳、台地区和东南亚一带,妈祖形象可谓深入人心,老少皆知。妈祖文化远播海外,对中外经     

世界有多大，空间就有多大

《神州民俗》杂志因刊名中一个“俗”字,便注定了杂志将与最广泛的读者有缘。这一个“俗”字是通俗的“俗”,更是雅俗共赏的“俗”,而不是庸俗或者恶俗的“俗”。[第一段]     

府城玉皇庙碑所记宋代求雨仪式“信马”初探

<正>府城玉皇庙,位于山西省晋城市泽州县北约13公里的府城村的高岗上,创建于宋熙宁九年(1076年)。作为玉皇庙修建之前举行的重要仪式,"信马"在正式文献中无考,出处仅见于立于府城玉皇庙的宋熙宁九年(1076年)《玉皇行宫之记》的碑文中。碑文正面记载了仪式的传入地,碑阴记载仪式的人数及各自身份。吕晓庄等在《晋城玉皇庙碑刻初探》中据碑阳"请得信马于当社祈求"和碑阴"乡人之雩礼故谷(俗之通假)"~([1])的记载,归纳信马为"当时祈雨的仪式"~([2])。"信     

Train Ready to Climb to Lhasa

On July 1, express trains starting from Beijing and other cities will pass through Xining and Golmud and finally reach Lhasa. On that date, Tibet＇s long history of having no access to railway transportation will come to an end.     

Rom to Rom/Rom to Gaje

Rena C. Gropper. Gypsies in the City. Princeton: The Darwin Press, 1975. xi + 235 pp. Tables, figures, maps, illustrations, appendix, glossary, bibliography and index. $9.95

Farnham Rehfisch, ed. Gypsies, Tinkers and Other Travellers. London and New York: Academic Press, 1975. x + 303 pp. Figures, tables, glossary and index. $15.25.

Anne Sutherland. Gypsies: The Hidden Americans. New York: The Free Press, 1975. x + 330 pp. Tables, figures, appendices, glossary, bibliography and indices. $13.95.     

注重继承努力创新--读《惠州志·艺文卷》

首轮新方志的编修出版,在广东省乃至全国已接近尾声.首轮志书设艺文志的极少,造成这种情况的原因,固然有首轮志书编修过程中对人文重视不够的氛围,更有着面对汗牛充栋的古代的乃至当代的著述,如何选择记载的难题.于是,付之阙如不失为权宜之计,但因此也就使首轮修志留下了一个普遍的遗憾.近日,<惠州志*艺文卷>一卷付梓惠州市惠城区地方志编纂委员会编,邹永祥、吴定球编纂:<惠州志*艺文卷>,中华书局2004年版.,笔者阅后感到耳目一新.     

Algonquin Revisited: Biography to Hagiography to Label

Entitled “Canada and the United States: Principles for Partnership” and prepared at the behest of American President Lyndon Johnson and Canadian Prime Minister Lester Pearson, the so-called Merchant–Heeney report set out a series of guiding principles for the smooth conduct of bilateral relations. Drawing on their vast experience at managing this relationship, Arnold Heeney and Livingston Merchant, two former ambassadors, devised their guidebook by tracing the nature of Canada–US relations, examining areas where problems commonly arose, and offering suggestions towards building a more successful partnership. “Principles for Partnership” may have been their swansong but it was not Merchant and Heeney's sole statement on the Canadian–American relationship. Drawing on speeches, memoranda, and diplomatic cables, this article shows how Merchant and Heeney each conceived of the partnership between their two countries and how they viewed the influence of factors such as Canadian nationalism and the United States' preponderant power.     

志于道 据于德 依于仁 游于艺

志于道、据于德、依于仁、游于艺是古人圣贤对一个有着整全修养的日常生活比较全面的概括.志于道是向远处的企望引导,志于天道,使生活有超出日常繁琐事务的眼界;据于德是向近处的落实出发,据于人道,修行以达远方;依于仁是友人互相讲习促进,以明道修德;游于艺则是在六艺的领域中悠游自乐,在优游涵泳中成德达道.这些思想在中国的绘画、书法中也有充分的体现.     

Obstacles to women's progress to be addressed in Beijing

Speakers at the Third Social, Humanitarian, and Cultural Committee Assembly held in December 1994 maintained that power sharing between women and men is still intolerably low and that economic hardship, abuse, and discrimination remain. One speaker announced that society needs to do more to challenge obstacles to women's advancement: poverty, violence, access to resources, women's rights, education, and health. She asserted that, for this reason, the Fourth World Conference on Women scheduled for September 1995 in Beijing must succeed. Discussions and action at the December assembly will constitute a major part of the groundwork for the Beijing Conference. The Committee debate centered on the advancement of women as a cause and effect of development. The 1994 World Survey on the Role of Women in Development shows that economic development may be complexly connected with advancement of women. In societies where women have progressed, the economy tends to grow steadily, while, in societies where women cannot fully participate in development, the economy is stagnant. The Assembly called on the Commission on the Status of Women to ensure that the Platform for Action recognize and incorporate older women's concerns and contributions to development into its strategies, programs, and policies. It also called for countries to protect women migrant workers from violence and corrupt recruitment practices. It condemned the illegal trafficking of women and girls across borders for sexual or economic oppressive and exploitative purposes and for other illegal activities (forced domestic labor, false marriages, clandestine employment, and false adoption).