永登海德寺和红城感恩寺调查研究

永登县海德寺始建于明成祖永乐十六年（1418）,红城感恩寺始工于明弘治五年（1492）,是研究甘青地区藏传佛教不可缺少的部分。但这两寺一毁,另一明代塑绘有较大的损坏。本人是根据1963年损坏前的调查记录整理,记述了当时佛寺建筑,雕塑,绘画分布及内容。要者如感恩寺大雄宝殿各有题名的影塑78身,对于研究藏传佛教史事有着重要的价值。     

Two Exhumations and an Attempted Theft: The Posthumous Biography of St Cuthbert in the Nineteenth Century and its Historicist Narratives

The tomb, body and relics of the Anglo-Saxon St Cuthbert (d. AD 687) are best known for their miraculous preservation and migration across North East England in flight from Viking raiders throughout the period AD 795–995, before coming to rest at Durham Cathedral (Cramp 1980; Campbell 1991, 79). Their current display emphasizes their role as ‘Treasures’ of the Cathedral and as symbols of England's conversion and early Christianity. What are not mentioned are the modern interactions with the tomb that led to the creation of their modern display as a key attraction of the World Heritage Site. As this article will argue, post-medieval examinations and uses of the tomb have also been important in attempts to control and produce very particular meanings at the site of display. I offer an examination of nineteenth-century engagements with the tomb and body of St Cuthbert, showing how the saint's remains were a locus of conflicting claims of authenticity and ownership. Through antiquarian practices of exhumation and detailed publications of their findings, curator-custodians were engaged in a distinctively local struggle to produce an authoritative narrative for the saint.     

Gyigu Monastery at the Borderiand Of Qinghai and Sichuan

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敦煌净土寺与敦煌地区胡姓居民关系探析

中古敦煌地区处于中原汉族与西北少数民族及中亚各国往来的交通要道上。汉胡杂居现象十分明显。晚唐五代宋初,净土寺与敦煌地区粟特、龙家、吐谷浑、铁勒等胡姓居民之间往来频繁,尤以经济关系最为普遍。其寺僧日常生活受胡风影响深远,呈现出胡汉融合的趋势。