灿烂辉煌话三川

三川地处民和回族土族自治县南部80公里处的黄河北岸,海拔1650米-1950米,平均气温10℃,包括官亭、中川、杏儿、甘沟、前河、满坪六个乡镇,总面积500多平方公里,总人口12万,其中土族近5万人,居住着土、汉、回、藏、撒拉、东乡、保安等民族,属甘青两省五县交界之处,东与甘肃永靖县毗邻,南与甘肃临夏州积石山保安族东乡族撒拉族自治县隔河相望,西南与青海循化撒拉族自治县接壤,西北与化隆回族自治县相接.     

1907年皖浙起事史料考辨

1907年徐锡麟、秋瑾等人筹划皖浙联合起事,是辛亥革命史上革命党十次武装反清之一,除清末民初的各种记载外①,各相关档案详略不等地先后收入了1949年后编撰的<辛亥革命浙江史料选辑>、<辛亥革命浙江史料续辑>、<秋瑾研究资料>②等多种资料集.其中,中国史学会主编、上海人民出版社出版的中国近代史资料丛刊<辛亥革命>因编者权威、资料集中、检索方便等因素,数十年来是研究辛亥革命史或相关课题者不可或缺的主体资料.     

通过绑架事件探讨中尼关系现状访中国社会科学院非洲问题专家刘乃亚

<华夏地理>:这次中国工人绑架事件是在什么背景下发生的? 刘:近年来,中国与尼日利亚经贸合作的力度不断加大.进入该国的华人凭借勤劳与智慧,在当地的口碑和影响力不断提升,当然也难免会引起一些不法之徒的注意.     

李白出生地在吐鲁番考

本文通过对范传正《唐左拾遗翰林学士李公新墓碑并序》所载"隋末多难,一房被窜于碎叶,流离散落,隐易姓名"等说的质疑和对相关地名的考实,证明李白的出生地不在中亚碎叶城,也不在哈密碎叶,而在今吐鲁番之地(故高昌城).     

摩洛哥彩色的童话

在非洲大陆的西北角,有这么一个奇妙国度,她四面“环海”:东南背靠撒哈拉大沙海,西临浩浩大西洋,北依地中海直布罗陀.她七彩缤纷,眩目多姿:从马拉喀什雕梁画栋的千姿百态到古城菲斯的天方夜谭,从卡萨布兰卡大清真寺的万般惊艳到梅克内斯的惊喜满途,从撒哈拉沙漠的漫漫黄沙到直布罗陀的天涯海角,更有舍夫沙万的梦幻蓝彩和艾西拉艺术小清新.毫不夸张的说,其万千姿彩绝对超出一般人的想象.     

编写志书应注意体现“简”字

<正>2010年,随着黑龙江省志编纂工作的深入开展,许多分志已完成了送审稿。笔者通过审阅部分送审稿,发现有些志稿文字较长,对资料未进行科学的分类归纳,缺乏高度概括和浓缩,使得志稿不够精练。在记述上语言繁杂,语句不顺。笔者认为,     

三川金秋丹彩流光——37位书画家绘青海门户之美

2015年10月,民和回族土族自治县文广局和县文联、县三川书画家协会邀请来自省内外37位书画家,开展了为期三天的以“走进青海门户——美丽的民和县”为主题的书画采风写生交流活动,以独特的丹青画笔描绘青海门户这几年改革开放以来的秀美山川和人文风俗之巨大变化,以歌颂中国共产党的英明领导和河湟人民勤劳的智慧.     

青海眉户文化的发源地——李二堡

李二堡原为民和县李氏家族聚居的上下两个城堡,两堡相距约为800米,地址均在范家村.上堡略大于下堡,李氏家族的大房三房均居住于此.李二堡始建时代据明史李英列传中有“招捕逃七百余户,置庄垦田”的记载,置庄者筑堡也;垦田者,开荒也,按时间推算李家二堡约筑于明英宗正统年间.因筑堡时选址不当,河水洪暴冲刷,危险逼迫,居户陆续迁挪下庄即现今的李家村.下堡由二房居住,后裔繁衍,小堡容纳不了,部分住户陆续迁挪他处,部分仍居堡内.解放时下堡完整无损,总门端顶还有哨楼,1957年大跃进中挖堡墙当肥料,东西南三面全部挖尽,只有北垣尚存.     

穿越与交融 全球民间摄影互访活动——湖北摄影家走进韩国全罗北道

正6月24日,由中国社会艺术协会、韩国全罗北道政府主办,观照堂影像艺术中心、全罗北道摄影家协会承办的"穿越与交融"全球摄影交流活动首站启航,来自湖北等地的24名摄影家组成的摄影团队来到韩国美丽的全罗北道,展开了为期5天的中韩摄影文化交流活动。位于韩半岛西南部的全罗北道,是韩国与中国大陆距离最近的地方,     

仙鹤 在人工巢中诞生

正"筑室兮水中,葺之兮荷盖;荪壁兮紫坛,播芳椒兮成堂"。《湘夫人》中湘君为表达对湘夫人的思念,欲在水的中央为湘夫人建一座舒适的房屋,把荷叶盖在屋顶上,用荪草装饰墙壁,用紫贝布置坛场,在房子里遍撒香椒,让香味充满整个中堂。诗人屈原运用浪漫主义情怀和对理想主义的向往,写下了这一千古绝唱。但水神湘君是否真的为湘夫人建成了水中房屋,已经     

Buddhist temples and ancestral halls: The reconstruction of native official rituals in western Yunnan

Abstract

In the process of abolishing the native officialdoms of southwest China, the Ming court justified its actions by citing violations of ethical and ritual principles. During the Zhengtong 正統 period, offices of native officials in Heqing 鶴慶 were abolished and replaced with an office for centrally appointed imperial officials. These imperial officials turned Buddhist temples into Confucian schools and attacked local beliefs regarding living Buddhas. At the same time, local Confucian scholars advocated orthodox ritual in the name of doing away with improper ritual practice. In response, nearby native officials began cautiously handling political issues, and sought to legitimize the foundations for their status by conducting rituals in the classical Confucian tradition. The author examines the history of Lijiang 麗江 and Menghua 蒙化 Prefectures in Yunnan 雲南 and discusses how their native officials used the statuses of ancient nobles as they sought to establish Confucian rituals and temples corresponding to their status within the Ming bureaucracy. Several strategies are identified, including (a) building Buddhist temples, ancestral halls, and official shrines; (b) transforming mythical figures into protective deities by creating mountain and river rituals that conformed to ritual orthodoxy; and (c) establishing official genealogies and using textual methods to incorporate clan myths and legendary lineages into orthodox historical narratives, thereby strengthening the superiority of border native official lineages. By analyzing a series of actions of native officials in this process, the author explores the cultural strategies adopted by native officials to safeguard their prestige and local interests.     

Imperial power, gentry power and clan power: Western and Chinese cultural traditions in a comparative perspective

The differences between China and Western countries in human and physical environment has brought about two distinctive models of state. In the Chinese-style state of quasi-consanguinity, in which family and state have a similar structure, imperial power, gentry power, and clan power are the product of common ownership of consanguineous groups. The similarity in the structures of these three kinds of power derives from the fact that they are all restricted by the power of lineage generated from the self-sufficient small farmer economy, and must obey the conventions of ancestors which hold the benefits of the group as supreme. The relationship between these three kinds of power, is definitely not the one that is based on the division of power that is founded on individual private ownership in Western countries, where ‘public power’ and ‘individual private ownership’ are antithetic, but are three aspects of the patriarchal dictatorship that complement each other. Therefore, village rule in China and autonomy in the West are two totally different concepts, and gentry power is also not the ‘authorized power’ from the state. __________ Translated from the Journal of Tianjin Normal University, 2004: 1     

"五德终始"说之终结——兼论宋代以降传统政治文化的嬗变

The Five Virtues theory, designed to legitimate rules, was based on the belief in a cosmological system. The theory of the Five Virtues was replaced by the theory of Confucian orthodoxy based on moral critics during the renaissance of Confucianism in the Song Dynasty. The intellectual elites in the Song Dynasty launched a campaign against the Five Phases theory and the Apocryphal Texts, Fengshan, and Chuanguoxi, which constituted the main body of traditional political culture. They sought to eliminate the theoretical value of these traditions and eradicate their influence on people’s thoughts. Their high keyed and advanced political and ethical notions during the Song period became universal values in the Yuan, Ming, and Qing dynasties. The changes in the traditional political culture reveal the intellectual trends from the Song Dynasty throughout the Qing Dynasty. Translated by Luo Hui from Zhongguo Shehui Kexue 中国社会科学 (Social Sciences in China), 2006, (2): 177–191     

明代地域商帮兴起的社会背景

In the mid-Ming Dynasty, the means of transportation were greatly improved; commodity production became more developed; silver was gradually monetized; commercial taxes became lighter; and social attitudes towards merchants changed. All these developments created a favorable environment for the formation of regional merchant groups. Meanwhile, social factors at the regional level—characteristics of local commodity production, favorable natural environment and production structures, as well as Ming government’s practice of border defense, border trade, foreign policy, local customs, and the interpretation of commercial activities of local people—all contributed to the emergence of merchant groups. Translated by Wu Yanhong from Tsinghua Daxue Xuebao 清华大学学报 (Journal of Tsinghua University), 2006, (5): 81–94     

Ritual Appropriation and Appropriate Ritual: Christian Healing and Adaptations of Asian Religions

This article analyzes the uses of the past for liberal Christians who borrow from Asian healing‐related practices such as yoga, Buddhist meditation and Reiki. It focuses on questions of historicity, both in the ways liberal Christians validate their syncretism by drawing connections to the Christian past, and in the way that longer histories of orientalism and colonialism shape current Christian interactions with Asian religions. Centred on the narratives of three North American Anglicans, and informed by attendance at their various healing services, meditation groups, yoga classes and Reiki sessions, this article is evidence of a wider liberal Christian embrace of difference via ritual. The article argues that these liberal Christians use “ritual proximity” to bring together symbols, acts and memories from various times and cultures, thus constructing new lineages of religious inheritance within webs of Christian ritual.     

少数民族史学的发展与多民族统一国家观念的形成

Chinese culture is established by bringing together many nationalities. Chinese historiography has recorded the development of this great culture. Among these records, ethnic minority historiography reflects one important aspect for identifying the historic trend of the formation of a united multiethnic nation. A comprehensive study on the development of Chinese ethnic minority historiography shows that it can be divided into six phases: the Pre-Qin period to the Qin and Han dynasties; the Wei, Jin, Southern-Northern and Sui-Tang dynasties; the Liao, Song, Xia, Jin and Yuan dynasties; the Ming and Qing dynasties (before 1840); the modern times (1840–1949); and the contemporary times. Deep analysis of these phases would inevitably improve the study of the history of Chinese historiography. Translated by Ding Haiyan from Hebei Xuekan 河北学刊 (Hebei Academic Journal), 2007, (6): 91–94     

明代福建社会风气的变迁

Under the stimulus of developing commercial economy and overseas trade, the social customs characterized by prevailing luxury and extravagance was gradually formed in Fujian Province from the mid-Ming Dynasty on. The transformation started from the material culture and later spread to people—s mental attitudes including the public ethics and human relations. Compared with what happened in the Jiangnan area (the Yangtze River Delta), the change in Fujian Province was less profound and thorough, but it highly surpassed the North China society, where many sub-prefectures and counties remained unchanged till the end of the Ming Dynasty. However, there were also some coastal or interior regions in Fujian which continuously maintained a simple and unspoiled social atmosphere for the unbalanced economic development. Translated by Zhou Weiwei and Chen Cheng from Zhejiang Xuekan 浙江学刊 (Zhejiang Academic Journal), 2007, (5): 34–44     

文本与权力:清至民国时期江西万载地方志分析

As the main literature of socio-economic history, local gazetteers display the dynamic process of local socio-economic structuring and reflect local conflicts among various interest groups. Focusing on local gazetteers in Wanzai County of Jiangxi Province from the Qing to the Republic, this essay shows how local literati played an active role in constructing their local community. These gazetteers reflected the complicated power relations, especially the conflict between the natives and immigrants, and they themselves became the important part of the process of local power reproduction and culture construction. __________ Translated by Luo Hui from Shixue Yuekan 史学月刊 (Journal of Historical Science), 2008, (9): 70–81     

追寻现代性:民国上海言情文化的历史解读

The rise of the melodrama as a literary and theatrical genre appears to have had a co-relation with the rise of industrial cities in modern times around the globe from Europe, North America, to East Asia. In China, this phenomenon manifested itself in the yanqing (lit. speaking of feelings) genre that dominated the popular culture scene in Shanghai in the most part of the twentieth century. While the yanqing genre was an expression of particular Chinese modern experiences, it also provided a channel for these local experiences to partake in and enrich a global experience of modernity. This study shows how yanqing arts helped ordinary Shanghai residents deal with changing patterns of gender, love, and family relations in the fast-growing and modernizing city. Through such re-examination of the yanqing culture this study tries to shed new light on some important questions in modern Chinese history and help correct traditional elite views of this history. Translated from Shilin 史林 (Historical Review), 2006, (4): 70–79 Parts of this article have been presented at the international conference, “As China Meets the World: China’s Changing Position in the International Community, 1840–2000,” held at Vienna, May 15–19, 2004; and “The First Modern Chinese Social History Conference,” held in Qingdao, Shandong, August 2005. It is modified by the author when translated into English.     

Confronting modernization: rethinking Changsha’s rice riot of 1910

By analyzing the role of urban commoners who participated in Changsha’s rice riot of April 1910, we can better understand how the city’s folk traditions and unique urban culture contributed to the intense climate that characterized state/society relations during the late Qing dynasty. Oral history interviews conducted by Liu Duping during the 1970s mainly describe the attack on the government yamen, an attack carried out and led by local carpenters. After reading some of these accounts we can also appreciate how the rioters were not simply an unruly mob incited by local gentry. By attacking a specific government compound and symbols of state authority, in some ways local carpenters expressed their own justification for rioting. While the role of Ye Dehui and other gentry in helping lead the rioters should not be discounted, such characters also need to be understood not simply as conservative hardliners, but within the broader context of late Qing intellectuals.