七十年的守望

投身革命的丈夫22岁时壮烈牺牲;同样投身革命的妻子却不相信丈夫已永远离她而去。她已经守望了丈夫七十多年,她还将在有生之年继续守望下去。读者诸君,您能用什么样的词汇来形容这样的感情啊?     

从伍兹绯闻到“破窗理论”

前一阵,高尔夫球巨星泰格·伍兹在寓所外撞车,嘴唇受伤流血。一宗原本寻常的交通事故,后来却惹起轩然大波。最初伍兹太太艾琳·诺德格林声称用高球杆砸破车窗勇救丈夫,后来却被网站揭发,她其实是因为伍兹对婚姻不忠,抓     

亨利·詹姆斯小说中的成长小说元素

成长小说一般分三阶段:主人公初次踏入陌生世界,天真、单纯;主人公在新世界中遭受磨难和痛苦并发生各式各样的改变;主人公个性逐渐成熟,最终适应了新环境或被新环境所扼杀。詹姆斯的多部小说讲述此类故事,成长小说的元素渗透于多部作品之中。笔者将詹姆斯的作品综合考虑在内,从总体上对其中的共性,即成长小说的基本元素,在作品中的体现进行了探讨和总结。     

段子

勇敢丈夫和妻子到野外旅游,突然碰到一只老虎。丈夫毫不畏惧地走上去跟老虎搏斗,最终把老虎赶跑了。妻子:"你真是太勇敢了,那么大的老虎,你居然一点都不怕。"丈夫:"有什么好怕的!我和你这只母老虎生活在一起这么多年,难道是白混的。"     

“鬼门关”究竟在哪里

良人古诗有云：“妾家高楼连苑起,良人持戟明光里。”古时妻子称自己的丈夫为“良人”;丈夫称自己的妻子亦为“良人”。     

古代女子对丈夫的八个雅称

良人古诗有云:妾家高楼连苑起,良人持戟明光里。古时妻子称自己的丈夫为良人;丈夫称自己的妻子亦为良人。郎为了避免良人称呼的不便,后来人们便根据《说     

母爱让她冲破生命极限

一家三口突遇泥石流,被埋在废墟下,儿子不幸遇难。被救出泥淖的丈夫为了让身处险境的妻子保持求生的欲望。模仿儿子声音鼓励妻子,终于让巨石压顶的妻子冲破了生命的极限。     

产翁制:夏越民族共同的文化习俗

我国古代夏、越民族存在同源关系,故有许多相同的原始文化习俗,“产翁制”即其一例。一“产翁制”,是古代一种奇特的生育习俗。即男子在其妻分娩后要装扮成产妇卧床抱子,而真正的产妇则照常干活、做家务,并照顾卧床丈夫的饮食起居。这种风俗具有父权制特征,它产生于原始社会母权制向父权制过渡的阶段,男子通过卧床,哺乳,以确认和维护自己对亲生子女的血统关系。产翁制曾是世界性文化现象,在世界许多地方都有其遗迹。例如：在美洲亚马逊河和低利诺科河流域的印第安人中,就“存在着产翁坐褥的习俗,在妻子生产的时期,丈夫躺在床上…     

一周人物

8月20日,美国前总统乔治·W·布什接受了“冰桶挑战”,小布什的妻子劳拉将早已预备好的冰水,淋到丈夫身上。小布什还提名前任总统比尔@克林顿接受“冰桶挑战”。在8月20日星期三,小布什的Facebook页面发布了一条视频,写道：“送给所有提名我参加挑战的人,但我还是决定直接写一张支票。”话音刚落,小布什的妻子劳拉将早已预备好的冰水,淋到丈夫身上。随后视频中看到微笑的劳拉·布什说：“这张支票算我的,因为我不想弄乱我的发型。”     

浅析古代埃及婚姻关系中的财物往来——以古代埃及普通阶层自由民的婚姻为例

古代埃及普通阶层中的年轻男女从相识恋爱到走进婚姻殿堂,再到婚后生活甚至是离婚都离不开财物往来,即财物的赠予或分割。根据古代埃及当时的结婚习俗,结婚时男方要给予女方不同种类的财物以示诚意,来感谢女方愿意嫁给自己,而女方也同样要支付给男方一些财物,比如女子成为妻子付给新郎的金钱等,从而共同组建新的家庭。结婚后丈夫有供养妻子的责任,离婚时也会根据离婚条约,夫妻双方分割财物。本文针对以上内容进行具体的阐述和分析。     

唐代居住习俗与妇女地位初探

“夫随妻居”、已婚女性长住本家以及夫亡以后归宗,是唐代社会一种颇为流行的居住习俗。从民俗学和性别文化的视角来分析和考察不难看出,唐代社会所流行的这种居住习俗,应是女性人身较自由、女性权益得到一定保障以及女性在家庭生活中拥有较高地位的具体表现。     

虞弘墓所谓“夫妇宴饮图”辨析

本文对虞弘墓图像中一幅学界一直认为是“夫妇宴饮图”的图像进行了辨析正名。作者列举了多件以“夫妇宴饮图”为主题的图像与虞弘墓这幅图像进行比对,通过男、女主人的排位原则考辨出虞墓图像的女主角不是虞弘夫人,又从其冠服特征、手持之物以及身旁二女伴的身份考定出她是一位天界神灵,即Daena女神。作者又进而指出,此幅图像的主题是表现墓主人灵魂进入天国后的美好情景。     

Wives,Children … Husbands: Supporting Roles

In 1965, Hugo L. Black asked his wife, Elizabeth, to host a dinner party. The purpose: to help him persuade Carolyn Agger, wife of Washington attorney Abe Fortas, to allow her husband to accept President Lyndon B. Johnson's offer of a seat on the Supreme Court. A tax lawyer at the same firm as Fortas, Agger was displeased that the move would mean a big cut in his salary; she thought he should spend a few more years in his lucrative private practice before becoming a judge. After all, he was only fifty‐five. Elizabeth Black described the tense occasion in a diary entry:     

“Family building in inner quarters”: Conjugal relationship in Tang families

Conjugal relationship has a predominant role in ancient Chinese familial life. Yet most researches on conjugal relationship have tended to focus on the arrangement of marriage, disregarding marital life after wedding. It is the general impression that matrimonial relation follows the ethics of Confucian doctrine of “the husband as principle of the wife,” or relevant code of laws like “Seven Outs,” edited according to these principles. There are three factors that contribute to marital relationship in the Tang Dynasty: ideology, ethics, and written laws. Although written laws are influenced by Confucian ideology, and hence following Confucian system of manners, on the practical level, ordinance still appears as the most reliable source to analyze familial relationships. People in the Tang Dynasty stress family status when they marry wives, yet when marrying concubines, versatility is of interest. Whereas records in official history documents and epitaphs are not entirely accountable, the complicated relationships between husband and wife, husband and concubine, and that between wife and concubine need to be further illustrated.     

‘Mɔn’ (to marry/to cook): negotiating becoming a wife and woman in the kitchens of a northern Ghanaian Konkomba community

In this article, I consider the kitchen as domestic space that is at once gendered and gendering in its construction and use by women as they negotiate their social position across the life course. Deeply rooted patriarchal values structure Konkomba society in northern Ghana, and a woman's role is to be a wife, to prepare food in support of her husband's family and community. Although the normative definition of woman's role in society stems from a clear-cut division of labor between women and men, a woman must negotiate her social position and ability to fulfill these labor obligations; she becomes a woman and wife by working to gain access to and control over resources and labor. I explore the shifting dynamics of women's work and social position across the life course, emphasizing the transition from young woman to woman-as-wife-as-cook in her husband's community. These negotiations take place in the kitchen – a fiercely feminine space in which a woman becomes a wife when she earns the right to place hearth stones and prepare a ceremonial ‘first meal’ for her husband and his community.     

Sexual Politics of Authorship: Rereading the travels and translations of Richard and Isabel Burton

Women who accompanied male adventurers and geographers often made crucial (yet generally unacknowledged) contributions to the research and writing of their partners. These women were not always named as authors, but nevertheless participated in the production and promotion of texts, influencing their form and their impact. In this light the author reconsiders the works of Isabel Burton, wife of the famous British Victorian traveller, geographer, translator and author, Richard Burton. Reinterpreting and recentring the marginalised and often caricatured Isabel Burton, it is shown that Isabel performed many roles in the 'Burton industry', influencing the production, content and circulation of texts attributed mainly to her husband. While Isabel frequently worked with her husband, she sometimes worked against him, subverting and recasting 'his' texts, partly in order to oppose her husband's sexual libertinism and to advance her own political agenda, which can be located within late-Victorian social purity movements. Isabel's involvement with the gendered politics of purity illustrates the second dimension in what the author calls the twofold sexual politics of authorship.     

韩凭故事考

文章通过对韩凭故事原本形态的考证表明,故事的核心应是颂扬韩凭夫妇以生命复贞信,此世不可处,乃相踵讬死赴太阴,终成尸解仙。贞信守节、重义轻死,是汉代死后尸解成仙的标准。汉代画像石和铜镜等出土金石资料,说明韩凭夫妇的夫信妇贞、至死不渝品格所造就的爱情故事在汉代广为流传,并引起强烈共鸣。韩凭夫妇殉情而死及死后化作梓树、鸳鸯之说,实际上是汉晋时期盛行的以墓室为"炼形之宫"、经历"太阴炼形"、最终变形而仙的尸解信仰的一种仙话表达。图其形于古圣贤、忠孝、节义、贞烈、英雄之伦,意在示其同臻仙域,藉以讴歌春秋大义。应在汉墓画像的系统配置和更为宽广的汉代思想和信仰背景中去寻求对汉画中韩凭夫妇故事的合理认知。     

宋金中原地区壁画墓"墓主人对(并)坐"图像探析

唐代家祭仪式中凶祭所使用的家用桌椅几筵,从中唐开始进入中原地区民间砖室墓葬的图像中,经历五代逐渐成型为宋金中原地区仿木构砖室墓中普遍流行的砖砌桌椅以及逐步发展为宋金时期的"墓主人对(并)坐图",其象征含义是在墓室中为死者安置的灵座.     

Marriage,Love Magic,and Adultery: Warlpiri Relationships as Seen by Three Generations of Anthropologists

ABSTRACT A nuclear family, that is the social unit comprising a husband, wife(s) and their children, is one of the significant core elements around which the great majority of societies are built. An individual's most immediate social and emotional relationships, those between children and parents, between husband and wife, and between siblings are encapsulated within it. How these relationships are realised in actual practice is partly dependent upon the form marriage takes. In this paper, I analyse Warlpiri marriage as practice and institution by drawing on and comparing material by Mervyn Meggitt (from his work at Lajamanu in the 1950s), Diane Bell (based on her work at Alekarenge in the 1970s) and my own data from my fieldwork at Yuendumu (from the mid 1990s and onward). My aim is to explore the following questions: What constitutes a marriage in Warlpiri eyes today? Are there continuities with the past? What has changed since the 1950s? And, what do these continuities and changes mean in regard to the way Warlpiri people live their lives today?     

Crane,Elaine Forman The Poison Plot: A Tale of Adultery and Murder in Colonial Newport,Ithaca, NY: Cornell University Press, 257 pp., $32.95, ISBN 2131-1 978-1-5017

Elaine Forman Crane’s The Poison Plot opens with the core challenge facing her as a scholar and author. “How,” she asks, “to frame a narrative that more closely resembles fiction than most nonfiction works, while remaining faithful to the historical record?” (xi). It is a matter of historical record that Newport, Rhode Island, resident Benedict Arnold petitioned to divorce his wife, Mary Arnold, in 1738 and that his petition accused her of attempting to poison him. Whether she had, in fact, poisoned him and her motivations for doing so, by contrast, remain unknown, particularly because there are no surviving documents from her perspective. The Poison Plot also poses readers with challenges. What can a reader gain from a historical monograph whose conclusions must, by their very nature, be rooted more in circumstantial evidence and speculation than in concrete documentary evidence? In what contexts might readers approach this book?