An English chronicle entry on Robin Hood

This short article introduces a previously unknown pre-Reformation chronicle entry about Robin Hood. Until now, no English chronicle entry has been discovered, and only Scottish authors are thought to have set Robin in a chronological context. The new find places Robin Hood in Edward I's reign, thus supporting the belief that his legend is of thirteenth-century origin. It contains a uniquely negative assessment of the outlaw, and provides rare evidence for monastic attitudes towards him (topical, in light of the outlaw's anti-monastic behaviour). By mentioning Sherwood it buttresses the evidence for a medieval connection between Robin and the Nottinghamshire forest with which he has become so closely associated. It also constitutes more evidence for the strength of West Country Robin Hood traditions in the late middle ages.     

An English chronicle entry on Robin Hood

This short article introduces a previously unknown pre-Reformation chronicle entry about Robin Hood. Until now, no English chronicle entry has been discovered, and only Scottish authors are thought to have set Robin in a chronological context. The new find places Robin Hood in Edward I's reign, thus supporting the belief that his legend is of thirteenth-century origin. It contains a uniquely negative assessment of the outlaw, and provides rare evidence for monastic attitudes towards him (topical, in light of the outlaw's anti-monastic behaviour). By mentioning Sherwood it buttresses the evidence for a medieval connection between Robin and the Nottinghamshire forest with which he has become so closely associated. It also constitutes more evidence for the strength of West Country Robin Hood traditions in the late middle ages.     

歌谣与启蒙--以晚清《新小说》杂志的"杂歌谣"专栏为中心

关于歌谣,人们往往首先会提及1918年《北京大学日刊》刊发的蔡元培校长歌谣征集启事,还有1920年冬北大组织成立的歌谣研究会。在一般人眼中,对歌谣的搜集和研究,就是从20世纪20年代前后开始的;然而以精英知识分子的身份,关注来自下层社会的歌谣,这一现象并非自20世纪20年代前后才开始出现。可以说,现代知识分子的这种风气,仍然是晚清以来知识阶层追求的一种延续。     

Formulaicity in Child Ballads as a Means to Express Assertiveness

Oral traditions resort to formulas not only for memorability, but also to transmit meaning of socio-historical import. In the case of Child ballads, ‘she kilted her kirtle’ and ‘she took her mantle her about’ serve to construct an image of powerful women. Thus, at least in some ballads in English, the stereotype of passive women breaks down.     

从冯梦龙《山歌》谈吴歌的传承与发展

吴地山歌又称吴歌,其产生发展源远流长,流传区域早已不限于吴语地区。明代中晚期,是吴歌发展的极盛时期,冯梦龙就是这个时期最具影响力的代表人物。他以大量的精力从事吴歌俗曲的采集、整理、编辑、评点,刊印了《挂枝儿》《山歌》两本民歌专集,对我国的民间文学事业作出了重大的贡献。作为冯梦龙家乡和吴歌传唱中心的苏州,新中国成立以来,在吴歌的挖掘、研究方面做了大量工作。2006年,吴歌被列入首批国家非物质文化遗产保护名录。近几年来,随着冯梦龙文化研究的不断深入,在吴歌的保护与传承、创新与发展方面开展了一系列的活动,取得了一定成果,对于弘扬优秀传统文化,繁荣新时代文化事业具有十分重要的现实意义。     

Toponymy of the Child Ballads: Problems of Representation in Written and Oral Texts

Foundation myths by definition are politically focused tales, describing the origin of nations, states, ruling dynasties, clans, and other consanguineal groups. The myths of Tan’gun and Chumong are the oldest extant foundation myths of Korea, but only the Myth of Tan’gun has had a continuous influence on the affirmation of Korean polities and nationalism for over a thousand years. This article explores why that has been the case.     

人生哲理谣谚与两汉世风

在中国古代社会,弥漫着浓重的人文气氛。重人生,重人际,重伦理,可以说是一大特色。在这一点上,民间与官方几乎是一致的,从做人修养到处世哲学以及人际关系的把握,可以说都遵循着同样的原则。这样,民间谣谚与正统意识密切地交织在了一起。一方面,民歌民谣所反映的人文精神不断地被当时的思想家、政治家所吸收,