家和万事兴——家庭伦常之道

俗话说：家和万事兴。大至国家之强盛,社会之祥和,小至个人生活之幸福,事业之兴旺,身体之健康,均有赖和谐的家庭为基础。然而“家”怎样才能“和”呢？古往今来,多少人欲寻其道而不得,为之迷惘,为之烦恼,痛苦—生。     

毛选选花鸟画写生印象

选选之画并未阈于古人之笔与墨。也没有走先继承再创新之学习套路,而是悉心师于造化,可谓其“真”也。诚然,科学求真,道德求善,艺术求美,乃言其概貌。科学亦有其美,道德兼具艺术之美,艺术以美为主体而备科学之真、道德之善。然科学之真与艺术之真不同,科学之真为事实之真,而艺术之真为存在之真,不仅表现为事实,     

抗战军人之魂--张自忠

“抗战军人之魂”一语,出自周恩来为悼念张自忠将军所写的文章：“其忠义之志,壮烈之气,直可以为中国抗战军人之魂。”     

缤纷四月樱花鲜——日本“樱花节”采撷

我喜爱各种美丽的鲜花。玫瑰花凝重热烈、舒展奔放,令我为之心驰神往;荷花清雅脱俗、冷艳幽香,令我为之仰慕倾倒;菊花雍容端庄、秀外慧中,令我为之赞叹敬重;牡丹花娇艳多姿,国色天香,令我为之痴迷眷恋……然而,我最喜爱的还是樱花。     

“卜辞淮夷说”商兑

自陈梦家先生以来,学界多认为卜辞中已有隹夷之词,并读作淮夷,因此将淮夷的历史上溯商代。事实上,所谓隹夷之夷,应该是匕字,当读作比,其词性为动词,表会同之义。所比之对象,则为卜辞中习见之人物失。商代是否已有淮夷之族,目前尚缺乏明确的史料依据,须谨慎对待。     

论康有为《孟子微》之“微”

《孟子微》是康有为发明《孟子》“微言大义”之作。康有为认为,《春秋》乃孔子大义微言之所在,孔道之微,当于《春秋》求之;《孟子》乃传《春秋》之作,《孟子》之微,当亦于《春秋》求之;《春秋》乃孔子立教改制之书,《孟子》以儒为教,以孔子为教主,其三世三统之变、进化维新之义以及众生平等、世界大同的理想与《春秋》一脉相承;《孟子》传孔子《春秋》之学,得孔道之本,孟子之学应出自有子,而非曾子。《春秋》在康有为的经学思想中占有重要的地位,为我们理解《孟子》之“微”提供了有益的参考。     

《周易参同契》儒道政治哲学思想探微

《周易参同契》被古代人称之为"万古丹经王",是为"养性炼丹",内外兼修服务,实现人性之精神与肉体之永恒不朽,使"小我"之宇宙与"大我"之宇宙会通为一,实现通天地,会鬼神之理想人格。真正做到天、地、人、神之合一,彰显"道"之大义。但其中蕴含着丰富的政治哲学思想。本文拟儒道政治哲学的角度入手,对其进行解读,挖掘其合理部分。为构建有秩序的社会和人生提供服务。     

史印新证举隅

古遗物所以为今世重者,非以其雕镂之精、开制之美,大之可为兴亡之鉴戒,次之可证古代名物制度,为博物者之所取资焉。夫古玺印之传世,变何独     

吐鲁番的葡萄熟了——画家崔逢春的葡萄藤情结

提起美丽的新疆,国内外许多人自然会想起吐鲁番的葡萄。新疆的葡萄种植面积之大、品种之多、色泽之美、口感之好、销量之广早已闻名遐迩。而新疆画家崔逢春以干枯的葡萄及藤蔓作为创作题材,在为吐鲁番的葡萄赢得更多美誉的同时,也为自己在全国书画界树立起了一面旗帜。     

陈楙荣古文创作思想评议

陈楙荣以为文章分记事、议论二体,而又以记事之体为文体之总源。以为“言出于心”和“文与言合”,其文乃臻佳境;言不由衷,文与言离,文章之道则渐趋衰弊。为文者必须“心古人之心,言古人之言,文古人之文”,方能矫正时弊,振荡末流。具体作法就是,通过学习古文,揣摩古文之体例和义法,以作为文之资。以为文章无古文、白话的高下之分,反对以文言、白话分文章之优劣,主张以“精神命脉”定文章之高下。陈氏之观点颇具现实针对性,对今日之写作教学亦不乏参考价值。惜其文集未曾刊刻,其观点未能广为传播,故知之者甚少。     

河南新郑望京楼二里岗文化城址东一城门发掘简报

2010年9月至2011年4月,郑州市文物考古研究院在新郑市望京楼遗址发掘了一座二里头文化城址和一座二里岗文化城址。在二里岗文化城址共发现3座城门,其中东一城门保存最为完整,形制奇特,已出现瓮城的雏形,带有浓厚的军事防御色彩。发掘者推测,望京楼二里岗文化城址可能是郑州商城南部的一座军事重镇。东一城门的发掘,为研究商代城门形制以及早期城池建设提供了重要的实物资料。     

望京楼遗址出土青铜器研究

望京楼遗址是夏商时期重要邑聚,为了解该遗址铜器制作工艺水平,通过金相显微镜和扫描电镜对2010~2012年新郑望京楼遗址出土的青铜器样品进行组织与成分分析和探讨。该批铜器未见青铜容器,仅有小件工具和兵器。但仍可初步反映出望京楼遗址出土的青铜器材质多样化和加工方式非单一性;对望京楼铜器分析反映出该区域使用锻打应该有了一定积累并在此基础上能依据材质和器物薄厚、尺寸选择工艺,对锻打技术认知度较高。望京楼铜器具有的原始性,应属于铜合金使用的早期阶段。研究表明,商代对于器物成分与性能关系的认识程度比之前得到提高。器物是本地制作还是外来还需要更多材料证明。     

TRANSPORT AND POPULAR STRUGGLES IN SOUTH AFRICA*

The separation of place of residence from place of work under capitalism has been aggravated in South Africa by various apartheid policies which forced African people to the fringes of urban areas. Provision of transport was crucial to the establishment of segregated townships, and four decades of protests against fare increases and conditions demonstrate the importance of this service to African working people. These protests achieved only limited success, but commuters were able to challenge the state and transport companies. Although a national transport policy forum set up in 1992 ushered in a new era of inclusion, it has already become another site of contestation.     

The Lion Salt Works,Northwich: A Legacy of the Cheshire Salt Industry

The Lion Salt Works are the last standing buildings of the open-pan salt industry that dominated the mid-Cheshire valleys of the rivers Weaver and Wheelock in North-West England. The site had been in the hands of the Thompson family from 1856, when the first works the Alliance Salt Works began. The Lion Salt Works occupied an adjacent land plot and ran from 1894 until their closure in 1986. The site opened with a small museum, but despite the continued campaigning of the Lion Salt Works Trust over the next 25 years the majority of the buildings remained in a dilapidated state. The site was closed between 2009 and 2015 as the buildings were restored and reopened as a museum, conference facilities and café as part of a project funded by a combination of the Heritage Lottery Fund, Cheshire West and Chester Council, Manage+, WREN and Historic England. Archaeological and historical research was conducted as part of the project. This paper describes the results of this research, detailing how salt was made at the site, the development of salt-making in Cheshire, the archaeology uncovered on site and the Thompson family business. It finally concludes by examining the Lion Salt Works place in a wider landscape of the Cheshire salt industry and the chemical industry in North-West England.     

Managing Meaning at an Ancient Site in the 21st Century: the Gummingurru Aboriginal Stone Arrangement on the Darling Downs,Southern Queensland

ABSTRACT Aboriginal stone arrangements occur throughout Australia and are of ritual importance to Aboriginal peoples. Stone arrangements are part of the dynamic context within which Aboriginal peoples lived in the late Holocene, where constant renegotiation of social alliances required an increasing reliance on ceremonial places with ritual importance. This is the past social context for the Gummingurru Aboriginal stone arrangement site complex on the Darling Downs, Queensland. In the late 19th century Gummingurru was a highly significant men's initiation site but by the early 20th century most of the traditional custodians of the site had been removed to the government‐run Aboriginal mission of Cherbourg. Since 2000, traditional custodians have returned to the site and have given the place and its cultural landscape a new meaning. No longer used for initiation, Gummingurru now has contemporary value as a site of learning and reconciliation for all Australians. Today Gummingurru has been given a new meaning and occupies a new place in Aboriginal society and political networking.     

Assemblages of State Power: Topological Shifts in the Organization of Government and Politics

Abstract: Multi‐scalar or multi‐site power relations offer two contrasting ways of understanding the shifting geography of state power. In this paper, we argue for a different starting point, one that favours a topological understanding of state spatiality over more conventional topographical accounts. In contrast to a vertical or horizontal imagery of the geography of state power, what states possess, we suggest, is reach, not height. In doing so, we draw from Sassen (2006 , Territory, Authority, Rights: From Medieval to Global Assemblages, Princeton University Press) a vocabulary capable of portraying the renegotiation of powers that has taken place between central government in the UK and one of its key city regions, the South East of England; one that highlights an assemblage of political actors, some public, some private, where negotiations take place between elements of central and local actors “lodged” within the region, not acting “above”, “below” or “alongside” it. The articulation of political demands in such a context has less to do with “jumping scale” or formalizing extensive network connections and more to do with the ability to reach directly into a “centralized” politics where proximity and reach play across one another in particular ways.     

Complicating the Local: Defining the Aymara at Tiwanaku, Bolivia

The archaeological site of Tiwanaku, Bolivia, is commonly held to be the “Spiritual Capital of the Aymara People.” But negotiating who qualifies as Aymara, and in what contexts, is decidedly more complicated. Local political divisions between residents of the village of Tiahuanacu (who are seen locally as less-Aymara but not as not-Aymara) and residents of the surrounding rural communities (who are considered to be unquestionably Aymara) structure discussions about who has the right to earn income at the Tiwanaku archaeological site, who manages major public events, and who is responsible for the site’s maintenance and security. The situation is complicated further by national-level events such as the Winter Solstice, where urban Aymara travel to Tiwanaku to seek their roots, and Bolivian Presidents and politicians come to participate in national Aymara “culture.” I focus on the intervención (“Intervention”) that took place in Tiahuanacu in August 2000, which resulted in the transfer of management of the Tiwanaku archaeological site from the Bolivian state to local municipal and indigenous authorities. Heritage researchers should take such local divisions into account, rather than assuming that “locals” are politically unified or easily delineated by geographical boundaries.     

Sex work and exclusion in the tourist districts of Salvador,Brazil

Salvador, capital of the state of Bahia, in the Northeastern region of Brazil, is composed of racialized, gendered, and sexualized spaces in which certain people are welcome, while others are marginalized and excluded. Praça da Sé, in the Centro Histórico, is a major site of both the local commercial sex industry and the tourist industry in Salvador. With their public visibility in sites heavily frequented by tourists, sex workers in Salvador reveal how sexuality is public, politically contested, economically charged, and, most significantly, racialized. If, as Tom Boellstorff argues, ‘globalization resignifies the meaning of place rather than making place irrelevant’ (2007, 23), how does one then study racialized sexualities in the context of the globalized tourism industry? How do class, space, and race influence practices of sex work and sex tourism in Salvador? This article offers a critical analysis of racialized sexualities in the study of the sexual economies of tourism in Salvador. I conceptualize Salvador as a ‘site of desire’ (Manderson and Jolly 1997) where issues of socioeconomic inequality, racism, and sexism coexist alongside celebratory affirmations of Afro-Brazilian cultural production in Salvador. This article explores how the touristic cityscape of Salvador is divided into carefully demarcated zones where class and race are crucial factors in determining who ‘belongs’ and who is ‘out of place.’     

近代天津会馆房地契约与诉讼习惯研究

近代天津各会馆因房地产交易而订立的种类多样的契约较具典型意义,显示了不同区域会馆土地买卖的状况。清代至民国,天津会馆房地交易的契约形式相对稳定,使得民间契约、习惯和国家法律之间并未产生很大的冲突。在近代天津解纷机制的实践中,官方与商民形成了一个相互配合支持的多层次的调解模式。尽管民间习惯具有极为重要的地位和作用,但在国家立法中,周密的法律规定和严格的执法方式,使国家法规与民间习惯的距离愈来愈大。这种状况直至民国终结都没有得到根本性的改变。     

古苏国地望及其疆域问题

研究古苏国地理及其疆域,应区别古温国与古苏国。古有苏与古温国没有关系,不能把古温邑说成古苏国始封地苏城。古温国在温邑。但苏、温二国关系密切,渊源流长,西周苏忿生封于温,则将苏国与温国合并为一苏国,其分封地望,应在今河南温县上苑村、古城村一带,为古温邑。