清代县志与族谱编纂中的官民互动——以安徽泾县样本为中心

作为地方公共历史重要平台的清代县志与作为私家历史代表的族谱,在编纂过程中出现了官民互动密切、双向流动频繁的重要动向。而宗族板结化的人物在县志和族谱之间的双向流动,指示着县志和族谱背后有一个共同的操纵力量——强宗大族与官绅阶层结合所达成的权力共谋关系。本文以清代泾县县志与泾县族谱为样本,深入分析两者之间复杂的互动关系,揭示在宗族权力网络主导下的清代方志的特性与局限以及族谱在地方文化建构中的重要作用。     

华安县五岳村宗族演变及族群互动关系

一 宗族问题．是一个复杂的社会问题。在宗族发展相对发达的华南地区．已然成为人类学者研究的沃土。由于经济高速增长．温饱问题的解决和财富的增加以及返乡华侨的推动．为宗族复兴创造了条件,主要表现为：祭祖联宗、编撰族谱、修建祠堂、组织乡俗活动等。在一些地方．[第一段]     

“各族皆有家神”——以湘潭阳塘龙王信仰与周氏宗族建构为中心

湖南湘潭阳塘的龙王信仰,作为周氏宗族的家神信仰,与宗族建构密切相关,其发展变化的背后具有深刻的地域社会文化脉络。龙王信仰在周氏族人记忆中是明初周氏始迁祖从江西带来的,由周氏族人轮流奉祀,是周氏宗族早期建构的重要文化符号。雍正初年,周氏宗族编修族谱、修建宗祠、举行祭祖仪式,宗族制度自此成为占有经济资源、展示历史渊源和社会地位的主要方式。晚清以降,周氏宗族通过经管老龙神庙愈益体现其在地域社会文化的中心地位。龙王信仰对于地域宗族和社会结构一直具有不可替代的文化意涵。     

纸币的版别

纸币的版别赵隆业收藏纸币除了注意银行名称,印刷年份、图案、面值以外,还应注意版别。所谓版别,在纸币的生产者、发行者、收藏者之间,常有不同的标准。对于收藏者来说,版别就是当钞版设计确定好后,因不同时间、不同印钞厂,不同批量而在印刷时所发生的细微差别。观察和研究中国纸币,其版别的差异,表现有以下几种形式。１．颜色的差异：同一钞版用不同颜色来印,例如日伪政权中央储备银行的五角券,有四种颜色的版别。２．印刷厂差异：国民党发行的纸币,大都标有印刷厂名,如金元券同一钞版上印有中央印制厂及特约一、二、三、四厂和台北厂。这是因为金元券急速贬值,中央印制厂来不及印钞,而委托其他厂代印,其中特约一厂即大东书局、二厂即京华书局、三厂即上海中华书局、四厂即三一印刷公司。３．号码形体差别：号码是后来打印上去的,由于号码机字体及大小字型的差别,造成纸币的版别不同,具体差别如：（１）号码大小差别,如中央银行民国３０年德纳罗公司印的２元券,号码有大、中、小三种。（２）号码字体差别,可有圆体、柱体等。４．号码位数差别：通常有长号码及短号码之分。长号码一般印制在前,具有数码编号。以后印量多了,就只用短号码。短号码即只有冠字,而没有具体的数码编     

漫论族谱的收藏和研究

族谱是当前藏书文化中一个令人关注的话题。本文分析了古今族谱在社会生活与历史研究中的意义和作用,认为国史、方志、族谱应该是支撑我国史学之鼎的三只鼎脚,缺一不可。而长期以来我国学术界对族谱存在着严重的误解和偏见,族谱的收藏和研究十分薄弱。文章还具体地提出现今收藏族谱的五种有效方法,相信对有志于此的研究单位或个人有一定的参考启迪作用。     

簪缨世冑 家国天下——介休张兰马氏的家风传承

正习近平总书记指出:"中国人民的价值观和精神世界,是始终深深植根于中国优秀传统文化沃土之上的,同时又是随着历史和时代前进而不断与日俱新、与时俱进的。"家风是一个家庭的精神内核,也是一个社会的价值缩影。家法族规的形成,与中国古代国家起源的"家国同构"的政治传统有着密切联系。对家法族规的重视,对于研究、解决当下中国的社会组织中存在的问题可以发挥重要作用。介休市张兰镇马家是一个有着延续六百五十余年历史传承的大家族,世代以做官和经商维生。对其族谱、族     

广东姓氏、族群与族谱

姓氏是指个人或群体的标识符号,具有辨别性、差异性和血缘性;族群是指一地或多地同一姓氏的群体．具有同源性、认同性和民族性;族谱是指同一姓氏群体的宗族历史,具有真实性、连续性和虚拟性。姓氏、族群与族谱它们之间有着密切的关系．有姓氏才能衍生族群,族群繁盛方可修族谱。     

文本与权力：清至民国时期江西万载地方志分析

地方志是区域社会史研究中极其重要的文献,它反映区域社会经济的变动和地方各种势力的升降,但其中也不乏主观建构与叙述的成分。以地方志的内容及其编撰、形成的过程作为研究对象,在江西万载县的个案中可以看到,清初至民国后期该县历次所修方志既展示了复杂多变的权力关系尤其是土客矛盾,它们本身又成为地方权力再生产和文化建构过程中的重要一环。     

“差序”秩序的再生产——围绕皖南一村落丧葬仪式的时空过程而展开

人类学关注仪式的结构过程、象征与功能,也关注乡村社会中由仪式的礼俗信仰和文化表征所建构的社会秩序。作为线性时间葬礼以及多维空间葬礼,丧葬仪式在时空、文化、制度等面向上呈现出"差序化"特点。通过对皖南福村一次丧葬仪式的田野考察,以费孝通"差序格局"理论为基本视角,对丧葬仪式时空过程进行了全面描述,分析了丧葬仪式在时空面向呈现的"差序化"特点,提出了乡村社会的"差序"秩序概念与"时空—文化—制度"(TSCS)平衡框架模型。这一文化模型,在四重关系(时空、内外、历史感和地方感、中心与边缘)上均呈现"差序"化特点,实现了乡村"差序"社会秩序的重建与再生产。基于"时空"维度上的乡村丧礼仪式所建构的"差序"秩序,成为研究我国乡村秩序重建的一个缩影和观察点,值得深入挖掘。     

现代钞票生产中补票的号码特征

无论是在国家专有的印钞厂还是在国际上专业的商业印钞厂家,钞票的印刷都是一个受到严格控制的过程,每一个工序都面临着严格的质量检查。一般来说,任何工序生产的废品都会被立即剔除,同时作严格记录,以防废品出厂和被盗。但是,钞票的生产毕竟是一个复杂的过程,偶尔也会在印刷、裁切、打号之后,于最后质检和包装时发现不合格的产品。这个时候,要求全体工序停下当前的工作,重新制作一张号码相同的正品,是不现实的。因为印制工序只能按大张来印刷,打号工序回拨号码也很困难,如果单独重印,生产效率会大受影响。因此,一般是用事先印好的单张正品…     

Anglo-Saxon royal genealogies and Germanic oral tradition

The object of this study is to examine the possibility that, although the Anglo-Saxon royal genealogies are in their extant from products of ecclesiastical scholarship, the keeping of royal genealogies in early England was not an innovation brought about by Christian literacy, but was rather a native, originally pre-Christian institution which the church adopted. The discussion is divided into two parts. The first argues that the genealogical lists derive at least in part from the sort of historical record which the Anglo-Saxons, in common with other early Germanic peoples, maintained in the form of orally transmitted narrative traditions. The second tries to show that these traditions were cultivated by a court poet known to the Anglo-Saxons as the scop. The conclusion is that the extant royal genealogies are ultimately dependent on orally transmitted royal dynastic histories the keeping of which was an established part of native, originally pre-Christian traditional culture in England.     

Virtual Campaigning: Australian Parties and the Impact of the Internet

This paper examines the impact of the Internet, specifically the World Wide Web (WWW) and e-mail on Australian parties in two key areas: (1) party communication: what exactly are parties using their Websites for? and (2) party competition: does the Internet lower the threshold for smaller parties to communicate their message compared with the traditional media? We examine these questions with two types of data--a questionnaire of party communication staff and content analysis of a representative sample of party Websites. Our findings show, first, that Australian parties have taken a fairly cautious approach to the new medium, using it primarily as an information storehouse rather than putting it to more innovative use. Second, while almost all Australian parties have a Web presence, there is a divide between those parties with parliamentary representation and those without in terms of their site quality and visibility on the Web. The study concludes by interpreting the findings in the context of research on parties' use of the Internet worldwide.     

Time as told: Telling the past in Kyrgyzstan

This paper addresses Kyrgyz ‘time-telling’, exploring how Kyrgyz herders and villagers ‘tell’ of their experience of time through genealogies, family stories and epic poetry. The author takes a phenomenological approach, drawing on different forms of narrative; interweaving history, myth and story; revealing the life within the past, as genres mesh (and not always seamlessly). She argues that the lived experience of ‘time-telling’ works through narrative, memory, sound, performance, and poetics, providing a matrix through which the past is continuously brought to life for performers and audience alike. The paper is in three parts. The first sets the scene, exploring three interwoven, kin-related Kyrgyz genres – family trees, genealogies, and epic poetry. The second looks at diverse manifestations of the Kyrgyz epic Manas, and its interpenetration with social life. The third reveals how different forms of performing and remembering the epic bring the past to life through the act of performance.     

Giorgio Agamben and the spatialities of the camp: an introduction

The Italian political philosopher Giorgio Agamben's conclusion that the camp has replaced the city as the biopolitical paradigm of the West is as difficult to digest as it is easy to see how it responds to contemporary political tendencies in the world today. In this introduction to this theme issue on Giorgio Agamben and the spatialities of the camp, a detailed exposition, emulating the structure of Agamben's seminal book Homo Sacer, is conducted, tracing the genealogies of Agamben's ideas and commenting on his swiftly enhanced importance in the social sciences and humanities. The introduction concludes by outlining some possible research fields in human geogrphy where much insight could be gained if Agamben's work is given more detailed consideration.     

辽朝家族史研究

辽朝史学,除了国史系统之外,还有家族史系统。主要包括家族谱牒和个人墓志。辽朝家族谱牒虽然今已不存,但是辽朝存在撰写家族谱牒的习俗;辽朝墓志有大量遗存,从墓志分析可知,辽朝墓志的撰写者、资料来源以及辽朝墓志的特点;辽朝家族史是国史的重要补充。     

Sect and House in Syria: History,Architecture, and Bayt Amongst the Druze in Jaramana

This paper explores the connections between the architecture and materiality of houses and the social idiom of bayt (house, family). The ethnographic exploration is located in the Druze village of Jaramana, on the outskirts of the Syrian capital Damascus. It traces the histories, genealogies, and politics of two families, bayt Abud-Haddad and bayt Ouward, through their houses. By exploring the two families and the architecture of their houses, this paper provides a detailed ethnographic account of historical change in modern Syria, internal diversity, and stratification within the intimate social fabric of the Druze neighbourhood at a time of war, and contributes a relational approach to the anthropological understanding of houses.     

Genealogies of Practice in and of the Environment in Banda,Ghana

Despite recent emphases on both environmental archaeology and practice theory in archaeology, the two are rarely combined. In this paper, we illustrate a genealogies of environmental practice approach that seeks to understand how human actions grounded in familiar repertoires make sense of environmental and political economic change. Employing archaeobotanical and zooarchaeological data, we first examine taxon-specific genealogies of practice and then compare them to one another as well as to broader climatic, political, and economic contexts of the last millennium in Banda, west central Ghana. In focusing on the interactivities between different kinds of data, we coax out the strategies used by Banda’s inhabitants to cope with fluctuating environmental and political conditions. We argue that during a several centuries long drought in the fifteenth to seventeenth centuries ad, Banda villagers took advantage of a diverse set of economic activities to cope with turbulence, but by the late nineteenth century, these opportunities had dwindled, diminishing the villagers’ practical options.     

GENEALOGY,PROBLEMATIZATION, AND NORMATIVITY IN MICHEL FOUCAULT

Colin Koopman's excellent Genealogy as Critique argues that Michel Foucault's genealogies—and, in fact, his archaeologies—should be read as historical accounts of the emergence of particular “problematizations.” The idea of a problematization, which Foucault introduces late in his career, has two sides. First, there is the idea that the situation whose emergence a genealogy traces is problematic in the sense of being fraught or dangerous. Second, by tracing the genealogy, Foucault problematizes the situation itself, showing how it calls for attention. Koopman argues that Foucault's genealogies are not themselves normative, but they instead outline situations or practices in a way that allows for normative investigation and political intervention. What is required, then, are normative approaches that complement Foucault's genealogies. Koopman argues that Foucault's own late discussions of self‐transformation are inadequate to fully accomplish the task; they need to be complemented by recourse to Deweyan reconstruction or Habermasian normative reflection. However, and in turn, such reflection cannot be had on an absolutist ground but rather must be seen as historically contingent, universalizing rather than universalist in Koopman's vocabulary. I argue that there are several reasons to think that the strong separation between genealogy and normative posited by Koopman may be too strict. Foucault's rhetoric, his choice of certain problematizations, and Koopman's own commitments to problematizations as requiring attention all seem to point toward a more intimate, although admittedly implicit, relation between genealogy and normative positions in Foucault's work.     

Democratisation and Ethnic Conflict: The Kin Connection

Abstract. This article posits that individuation is a determining factor in making democratisation efforts workable or, where it is absent, ethnic conflict likely. Somalia serves as a case study. Since the Somali state has not been able to secure individuals' social welfare or their futures, citizens use genealogies, which chart trustworthiness, to construct social welfare safety-nets. There is also a moral dimension to genealogy. This is quite different from what occurs in the democratic West, where the state has guaranteed individuals a significant measure of social welfare security over time, and where identity can be considered situational. I argue that under conditions of uncertainty, such as have existed in Somalia, identity is not at all situational, but is fixed and fixes individuals in ethnic groups. The push to democratise can then lead to armed ethnic conflict.     

Social Distance in Settled Communities the Conceptual Metaphor, <Emphasis Type="SmallCaps">Social Distance is Physical Distance</Emphasis>, in Action

Settled communities worldwide are shaped by the conceptual metaphor, social distance is physical distance. People build their houses so they are near those they are close to socially—which is usually their immediate kin—unless confounded by other factors. This metaphor is, at core, a neural connection, linking neural networks underlying the concept of distance with social categories. This connection forms in the brains of young children, under conditions found in all human societies, and should therefore operate universally. This article suggests how this metaphor can be used to reconstruct immediate social connections from the layouts of small settlements. It illustrates this by predicting the social structure of Kireyka (Darfur) from archaeologically visible materials, then compares these predictions with reported genealogies. Over three quarters of predicted social clusters are wholly or largely correct, despite competition from other concepts, as well as constraints of space, architecture, and topography. Other case studies suggest that there is no upper limit to the size of communities which may be structured by this metaphor, and that social relations may organise communities for generations.