明清时代徽州真应庙之统宗祠转化与宗族组织──以歙县柳山方氏为中心

明清时代徽州真应庙之统宗祠转化与宗族组织——以歙县柳山方氏为中心〔韩国〕朴元火高明清时代的宗族制,最突出的特征是同族结合范围的扩大和强化了的宗族在乡村社会发挥很大的作用。大体而言,从明代中叶开始的扩大宗族组织的现象,在徽州表现得较为典型。关于扩大同族...     

“方德让家”:从旌德方氏看明清皖南宗族的家史编纂

毗邻徽州的宁国府旌德县方氏宗族,在明代以降的数百年间,随着自身实力的发展和社会环境之变化,激发了追求地方影响力的强烈愿望。通过编撰家史,他们将地方名人方元荡奉为始迁祖,创造出与旌德县名相关的"方德让家"传说。此举巩固了地方精英对方氏宗族的支持,得到地方社会的认可,官方志书还纳入其家史。这些都使方氏在地方社会主导权的竞争中赢得了绝对优势的地位。本文通过分析旌德方氏塑造谱系和宗族形象的动态历程,揭橥其背后蕴含的地域文化传统,有助于理解明清宗族世系塑造与皖南社会变迁的内在关系。     

程敏政统宗谱法与徽州谱法发展

明成化年间程敏政纂修《新安程氏统宗世谱》为徽州谱法以及谱系文化发展的标志性事件,其谱法既强调谱系文献考证的意义,又强调世家统宗的宗法收族主张,对徽州谱法以及谱系文化的发展影响甚大。正是在对程敏政统宗谱法的讨论与批评中,徽州宗族形成了以统宗收族为根本、以存疑存阙为史法的徽州谱法。     

从柳山方氏看明代徽州宗族组织的扩大

从柳山方氏看明代徽州宗族组织的扩大〔韩国〕朴元序言中国的宗族制度以其顽强的生命力,在从先秦到近现代的漫长岁月里,不断改变着它的表现形式。２０世纪４０年代日本学者的研究结果表明,以族产、族谱、宗祠为核心内容的明清时期的宗族制度是从北宋年间开始登上历史...     

清代徽州族谱中张廷玉、汪由敦佚文述略

清代徽州族谱中的张廷玉佚文一篇、汪由敦佚文二篇有一定的史料价值。张廷玉为济阳江氏作谱序,反映其史学观。汪由敦所作谱序一篇,反映其谱学观,并记述了相关宗族人物行迹;所作胡集行状一篇,反映徽商对宗族及社会的参与及控制。     

清代以来徽州家族修谱谱局管理模式研究

清代以来徽州家族的自然裂变,主要表现在家族内房户规模和外迁范围的扩大,给徽州家族家谱修纂工作带来很大的压力。同时家谱内容的扩容,大宗家谱的盛行和清代以来乾嘉学派的影响更是增大了徽州家族家谱的编纂难度。面对复杂的修谱环境,清代以来的徽州家族适时作出改变,在家谱修纂过程中增加必要的纂修和辅助人员。与此同时,纂修家谱的费用不断攀升,也促使徽州家族加强对修谱资金的管理。在这些背景影响下,徽州家族逐步采取了谱局这一族内集体修纂家谱的新形式。通过对其管理模式的研究,能够从另一角度管窥清代以来徽州家谱文本的形成过程。     

从两件投靠应役文书看清代徽州庄仆制度

徽学已经日益成为国际性的学术研究课题。关于徽州地域的宗族已经有了许多重要研究,但是以往的研究主要围绕有完整家谱和族产的名族来展开,有关无名无势小族的研究却并不充分。在这里向读者介绍两件河北大学博物馆收藏的清代投靠应役文书,并对徽州歙县的小宗族盛氏和徽州庄仆制提出自己的一点看法。这两份从未发表过的文书,一份是嘉庆二十五年胡春发及家人的     

众存产业与明清徽州宗族社会

众存产业是众存公有与房派份额互为前提的业态形式,系宗族内部以房派为主体的血缘性和水平性结合,属于前组织化的产业形态,主要依靠契约关系予以维系.明中期以前,众存产业和众存关系是传统徽州宗族经济和宗族关系的原始体现.明中期以后,众存产业是徽州宗族实体形成乃至发展壮大的现实经济基础.明清徽州民间众存关系的发生具有深厚的社会学背景.     

论明清徽州宗族对徽州农村思想文化的控制

明清时代,徽州经济文化发达,宗族发展到鼎盛阶段。聚族而居的宗族村落已经遍布徽州全境,徽州宗族对村落内宗族成员思想文化方面的控制别具特色。徽州宗族作为一种社会组织形态,主要通过对农村思想道德、社会舆论、农村习俗、宗教信仰等的控制,实现了对徽州农村思想文化的控制,在一定程度上维护了明清时期徽州宗族社会秩序的稳定。     

朴元熇著《明清徽州宗族史研究》

韩国高丽大学史学科主任朴元教授对徽学的研究有鲜明的特色:把一个宗族放在显微镜下,进行细密的探析,重构明清宗族社会的实态,由表及里,由此及彼,见微知著,把握徽州宗族社会的整体特征,进而展现中国宗族制度变迁的场景,探讨中国宗族社会与明清社会变迁间的关系,并试图回答16世纪以来,在中国商品经济繁荣、社会急剧变化的时期,宗族制度不仅没有解体,反而得到强化的内在原因。自20世纪90年代初以来,作者就发表了一系列有关徽州柳山方氏研究的论文,并最终结集出版《明清徽州宗族史研究》。这是海外第一部有关徽州宗族研究的专著,受到国内外徽…     

略述清代宗族与族人丧礼

丧葬,本是死者家庭之事,然为人生四礼之特殊重大礼仪,为宗族和政府所关注。清朝继承历代传统制定丧礼,为官民治丧之准则,其要点是实行丧服制及禁止非礼葬法和仪式。因服制所系,民间宗族视督导族人遵行朝廷丧礼为职责,制作相应的规范,以辅助朝廷丧礼的实现,此外,努力帮助族人料理丧事、出资备棺安葬、设置义冢,试图解决族人丧中难事,同时反对丧事中的停丧不葬、做佛事、火葬、厚葬等习俗,然而收效甚微。盖因这类现象系历史传承,和现实中的浮华风俗共同形成巨大力量,宗族以及国家均无力扭转;穷人无力承担高昂的丧葬费用,不得不有非礼行为;佛道及少数民族多种文化影响于汉人丧葬行为,宗族所信奉的儒家丧礼不可能独尊。慎终追远的丧礼,是人类所特有的缅怀亲人形式,令人生有个好的终结,有益于家庭、社会的正常延续,发挥着积极的社会作用。     

清代泉州晋江沿海商人的乡族特征

Along with the promotion of Taiwan’s economic status in the mid-Qing Dynasty and the expansion of trade with the mainland, the merchants of Jinjiang County of Quanzhou Prefecture in the Qing Dynasty developed a business model focused on the growing cross-strait trade and coastal shipping in Southeast China. The success of these coastal traders in business was closely related to their full use of family and lineage. However, the links of family and lineage, at the same time, were problematical for these businessmen when exploiting economic opportunities. These complex family and lineage ties could either promote or obstruct the development of commercial capital depending on specific situations. Thus, the traditional argument that the family and lineage system hindered socio-economic development should be re-examined.     

宋明以来宗族制形成理论辨析

The discussion of the formation of patriarchal lineage system since the Song and Ming dynasties can be divided by the turn of 1980s and 1990s. The earlier period research is rationalized by four theories under the perspective of feudal society: the theory of village commune, the theory of lineage authority, the theory of patriarchal thought, and the theory of the restriction of land relations. The theoretical breakthroughs of the latter focused on the lineage's popularization, “three changes” of the kinship organization and the social vicissitude, the national identity, the lineage's community-compactization, and the generalized analysis on the reason of patriarchal lineage's formation. __________ Translated by Xiong Ting from Anhui Shixue 安徽史学 (Historical Research in Auhui), 2007, (1): 75–87     

宋明以来宗族制形成理论辨析

宋明以来宗族制度形成理论的探讨,似可以20世纪八九十年代之交为界,分为两个不同时期.前一个时期研究的理论基础,是封建社会形态视野下的近世宗族农村公社论、族权论、宗法思想论、土地关系制约论四论;在后一个时期,则从研究问题的实际出发,对前一个时期的理论基础有所突破,主要反映在宗族民众化、家族组织与社会变迁的"三化"、国家认同论、宗族乡约化以及对宗族形成原因的综合分析方面.把握近世宗族制的形成及其性质,将近世宗族与中世世家大族加以比较是重要的方法之一.在封建社会后期理论影响下的宗族比较,共同之处在于宋以前的宗族与社会具有身份性,是世家大族掌控社会;宋以后的社会具有非身份性,普通官僚与民众地位上升并拥有宗族.新的研究注意到中世世系重视女系的问题,对于当时社会的认识有所深化.日本学者唐宋变革论下对于中国中世社会的研究,提出了贵族制、豪族共同体等理论,也值得借鉴.我们应当把宋以后宗族形成问题从社会文化变迁的角度重新加以审视,关注宋明以来宗族的新与旧、南与北、官与民、国家与宗族、守旧与创新等问题,进一步充分占有资料,改进解读资料的方式,并在理论上有所突破.     

程敏政“冒祖附族”说考辨

自程敏政统宗谱刊梓之后,徽州程氏一直就存在着程敏政"冒祖附族"的种种说法,程敏政伪造近祖谱系似不能成立,他主要是用氏族家法构造了远祖谱系.程敏政"冒祖附族"说的产生与广泛流传有其社会原因,这就是徽州程氏的各宗支,为了维护祖先崇拜信仰、宗族凝聚力以及宗族地位,反对程敏政修改其早期祖先谱系.     

Metriorhynchid crocodylomorphs from the lower Kimmeridgian of Southern Germany: evidence for a new large-bodied geosaurin lineage in Europe

Abstract

Over the last two centuries, numerous exquisitely preserved thalattosuchian crocodylomorph skeletons have been found in the Jurassic strata of Southern Germany. While the majority of these specimens occur in Toarcian and upper Kimmeridgian–lower Tithonian deposits, thalattosuchian remains are otherwise rare in strata representing different stages of the Jurassic. Here, we describe skeletal elements from two large-bodied thalattosuchians attributable to the family Metriorhynchidae – these were recovered from lower Kimmeridgian sediments in Bavaria and Baden-Württemberg, respectively. These new metriorhynchid fossils are closely comparable in both stratigraphic age and dental morphology, and thus may be congeneric. Furthermore, our phylogenetic analysis suggests affinity with metriorhynchid remains from France, Switzerland, and the UK. We interpret these taxa as members of an as-yet unnamed geosaurine metriorhynchid lineage (herein termed the ‘E-clade’) from the Kimmeridgian and Tithonian of Europe, which appears to be related to species of Torvoneustes from England and Mexico, and Purranisaurus potens from Argentina, collectively contributing to ‘Subclade T’ of the tribe Geosaurini. Finally, the metriorhynchid material described herein suggests preservation as a ‘bloat and float’ carcass that underwent diagenetic dispersal within a limestone-marl-alternation deposited in an off-shore epicontinental marine environment.

Pascal Abel [pascal.abel@senckenberg.de], Senckenberg Center for Human Evolution and Palaeoenvironment, Eberhard-Karls-University Tübingen, Sigwartstraße 10, 72076 Tübingen, Germany; Sven Sachs [sachs.pal@gmail.com], Naturkunde-Museum Bielefeld, Abteilung Geowissenschaften, Adenauerplatz 2, 33602 Bielefeld, Germany; Mark T. Young [marktyoung1984@gmail.com], School of GeoSciences, Grant Institute, University of Edinburgh, James Hutton Road, Edinburgh, EH9 3FE, UK.     

近十年宋辽金元宗族研究综述

宋辽金元宗族研究取得可喜的成果,出版了数部学术水准很高的专著。台湾的宋代宗族研究尤为突出,深入探讨了宗族与科举、婚姻的关系,阐述了宗族在地方社会的作用以及保持强盛的机制。辽金宗族研究也取得了不小进展。宋辽金元宗族的研究,需要将宋辽金元各时期宗族与明清时期的宗族连在一起,注重宗族与社会历史断裂与连续的关系,进行长时段研究。加强地域性宗族研究,开展宋元时期不同地域宗族的比较研究、宋元与明清宗族的比较研究也是必要的。     

Ancient DNA supports lineage replacement in European dog gene pool: insight into Neolithic southeast France

We report palaeogenetic analysis of domesticated dog (Canis familiaris) remains excavated from three archaeological sites from southeast France and dating from Middle Neolithic. Ancient DNA analysis was attempted on teeth and bone samples taken from 11 dogs. Three 266-base-pair fragments of the mitochondrial genome Hypervariable Region I (HVR-I) could be retrieved and revealed two haplotypes belonging to HVR-I lineage C. These three sequences were compared to the sequences of Swedish and Italian Neolithic dogs and permitted to confirm that clade C was largely represented all over Western Europe during this period. One haplotype defined in Neolithic French dog was observed for the first time in Canis mtDNA, underlining the loss of mitochondrial diversity in Europe since the Neolithic. Finally, these results point out mitochondrial lineage replacement in Europe, since lineage C represents only 5% of extant European dogs. Altogether, these results support the proposition that palaeogenetic studies are essential for the reconstruction of the past demographic history and the domestication process of dogs.     

The flight of Carthach (Mochuda) from Rahan to Lismore: lineage and identity in early medieval Ireland

This paper explores the different ways in which the career of Carthach – Carthagus in Latin, also known as Mochuda or Mo‐Chutu – was remembered in both Latin and Irish accounts, in particular his expulsion from Rahan, where he was abbot for forty years, and his re‐establishing that community at Lismore, where he died c.637. It argues that the Life of Carthach legitimizes his foundation at Lismore, by celebrating its initial establishment at Rahan, and by connecting him through a chain of prophecies to Íte, Brendan, Comgall, and above all Colum Cille. In this Life, Patrick is never mentioned, quite unlike the Life of Declán, which claimed Ardmore as the original bishopric of the Déise region. Carthach's expulsion from Rahan, provoked by loss of political support from local princes, took place just as other abbots of the region were hesitating to adopt the Roman date of Easter, in the manner of much of southern Ireland. Carthach, part of a group sympathetic to Gregory the Great and Roman practice, was perceived by his admirers as being connected to a line of saints that helped define the particular identity of the church at Lismore.     

Alfred Russel Wallace as ancestor figure: Reflections on anthropological lineage after the Darwin bicentennial (Respond to this article at http://www.therai.org.uk/at/debate)

The article argues that anthropology might look to Alfred Russel Wallace as an ancestor figure for three reasons. First, it is under‐recognized that he was an accomplished and sympathetic ethnographic fieldworker. Second, evidence is emerging that his intuitions were surer than were Darwin's as to evolutionary mechanisms. Third, he was willing to appear as a “crank” on questions of ontology. These last two issues animate anthropology as we presently know it, and Wallace's stances on both may serve as a salutary inspirations.