岭南腰坑葬及其族属研究

春秋战国到秦汉时期,岭南地区腰坑葬俗经历了由出现到兴盛再到消失的过程。本文通过对岭南腰坑葬的分布区域、基本特征、典型器物等的研究,认为腰坑葬俗在岭南地区的盛行期在秦到西汉初期。盛行的主要原因是汉、越两种文化的冲突过程中,岭南越文化的凸显。腰坑葬的族属为西瓯,并认为南越是一个政治概念,而非族称。     

古代岭南少数民族的牛文化

中国古代封建社会以农立国,牛是重要的生产工具,在农业生产中发挥了巨大的作用。而在古代岭南少数民族地区,牛耕虽然存在,但其农业生产作用似乎较为淡薄。牛在社会生活的作用和意义,则较多表现在民俗文化方面,或可称之为牛文化,它既表现在物质文化方面,也表现在精神文化方面,体现了独特的地方民俗文化风彩与特色,在古代岭南少数民族民俗文化的演变发展过程中,具有深刻的社会历史意义和丰富的文化内涵。     

屈大均整理广东古代文献的业绩和成就

岭南文化,源远流长.岭南地方文献记录了南越人民的物质文化生活状况及其历史发展过程,是我们研究古代岭南社会精神面貌与物质生产的重要资料,也是岭南乃至中华民族在历史上积累起来的巨大精神财富.岭南文献得以大规模而有系统的整理,是到了明代后期才开始的.降及清代,由于考据学的盛行,整理文献的工作进入了鼎盛时期.能人辈出,成果累累,岭南文献因此得以保存和流传.本文重点研讨开粤人整理文献之先的著名学者屈大均的业绩和成就.     

感受东莞

感受东莞刘胜明东莞之路“东莞之路”是东莞市政府和旅游局向海内外推出的一条具有深刻文化内涵的旅游新线路。它以虎门爱国主义教育基地为中心,以东莞社会发展轨迹为主线,以历史遗迹和国民经济、社会事业诸方面的样板点为主要资源的旅游线路。岭南名园被誉为清代广东四...     

移民全球化与通婚地方化——基于对福州侨乡的实地研究

论文运用田野调查的方法,选择福州侨乡地区的新移民为研究对象,对该地区在移民全球化背景下的通婚地方化现象进行考察和分析。认为侨乡"安土重迁"的文化观念、移民在风险社会下的理性抉择、扩展家庭社会资本的需要,以及新移民在移居地族群融合状况不佳是该地区盛行地方化通婚的主要原因。福州侨乡地区移民全球化与通婚地方化并存的现象,其实质是非精英新移民群体迁移全球后,遭遇文化冲突而选择的一种适应方式。     

转身,便是生活——市井文化影响下的岭南园林

园林的营建是一种文化现象,往往带有地域性、民族性。在多重历史因素的综合影响下,岭南园林的营建活动在一定程度上反映出了当地市井文化的取向——强烈的生活气息、世俗色彩以及务实的价值取向。本文以岭南地区传统园林为例,探讨岭南园林在植物配置、空间营造、建筑布局及色彩运用等方面的市井化表达。     

元代岭南少数民族的人口分布

人口分布是人类发展过程在地理空间上的表现形式。岭南地区自古以来一直是中国少数民族的重要聚居分布区。在岭南少数民族人口分布发展的历史过程巾,既表现出时间上的阶段性,由于特定地理空间的影响和制约,又表现出鲜明的地域特点,构成了岭南少数民族人口分布纷繁复杂的历史与民族风貌,对于岭南社会的开发与南方民族的融合,产生了深刻的影响。元代正是岭南少数民族人口分布发展演变的一个重要历史阶段。     

明清时期岭南少数民族的婚俗文化

明清岭南地区 ,聚居了瑶、壮、黎等少数民族 ,其婚俗文化内容 ,丰富多彩 ,从一个侧面反映了岭南少数民族社会文明文化的历史发展过程。本文利用有关历史文献资料以及民族学材料 ,试图从宏观上对明清时期岭南各少数民族的婚俗文化所表现的共性与特点进行探讨 ,以归纳总结岭南少数民族婚俗文化的特色与发展规律 ,对于婚俗文化的形成与社会及自然的关系也作了论述 ,为当前如何进一步推动民族文明文化的发展 ,提供历史借鉴     

礼俗文化视角下陇中农村彩礼现象探析与治理

起源于陇中地区的彩礼礼俗是我国传统礼俗文化的重要内容,是经济社会结构在文化层面的深刻反映。在现阶段,由于原有社会结构的瓦解、现有社会性别结构的失衡和落后文化观念等原因而出现的"天价彩礼"现象,完全背离了彩礼礼俗本身的文化意蕴,对当地农村社会和家庭的稳定造成冲击和挑战。针对"天价彩礼"乱象,需要运用法治、经济和社会文化等各种手段进行综合整治。     

从出土文物看广东地区的移民文化变迁——以广东秦汉至元代出土陶瓷器为例

我国历史上的几次移民大迁徙,对社会经济文化的传播与发展产生了巨大的、深刻的影响。随着北方移民不断迁入广东地区,带来了先进的农业、手工业生产技术,促进了岭南地区经济的发展。本文对广东地区出土的秦汉至元代时期陶瓷器与北方各地同时期器物进行的比对研究,揭示了各时期移民带来的先进技术和文化,极大地促进了广东地区陶瓷器的生产和进步,推动了广东社会经济文化的发展。     

Mormon Masculinity: Changing Gender Expectations in the Era of Transition from Polygamy to Monogamy, 1890–1920

During the period from 1890 to 1920, members of the Church of Jesus Christ of Latter‐day Saints (LDS) perceived a crisis in the lives of their boys. Like their Protestant contemporaries, Latter‐day Saints spent much time attempting to find a solution. At the same time, the LDS church was experiencing its own unique set of upheavals. In 1890, one of the central tenets of Mormonism – polygamy – had to be replaced with sexual practices that aligned the LDS with wider American society. It was during this transitional period that members and authorities of the LDS church sought to gain respectability in American culture by emphasising the morality and value systems they shared with their middle‐class Protestant contemporaries. As Mormons restructured marriage around the practice of monogamy, they placed the burden of the refashioned religious identity almost exclusively upon men and their bodies. The new Mormon man ushered the LDS church into the American mainstream while maintaining an acceptable difference from that mainstream culture.     

The Missionaries' Position: Polygamy and Divorce in the Anglican Communion, 1888–1988

This article explores the Church of England's engagement with polygamy through a survey of policy debates about plural marriage that took place from the 1880s to the 1980s. With few exceptions, nineteenth and early‐twentieth century missionaries refused to allow men in polygamous marriages to convert to Christianity. This decision was formalised at the 1888 Lambeth Conference, but reversed one hundred years later at the 1988 Conference. The article uncovers factors that led to the recognition of alternative forms of marriage, and begin to expose the dynamics of repression and toleration in Anglican marriage discourse. Following recent postcolonial feminist scholarship, it argues that the church's inability to resolve its parallel but conflicting oppositions to polygamy and divorce formed a paradox which implicitly provincialized British Anglican gender understandings, and that the 1988 Lambeth Conference decision represents a tacit acknowledgement of the fundamental epistemic divide represented by this paradox.     

景观"基因图谱"视角的聚落文化景观区系研究

聚落景观历来是反映区域文化景观差异的重要标志。中国的传统聚落景观因受区域文化差异的影响,表现出异常丰富的区域景观特点。如果引入生物学的“基因图谱”概念,对各聚落景观区系开展深层次的“文化基因”分析,最终建立反映各个聚落景观区系演化过程和相互关联性的“景观基因图谱,”对文化地理学的理论建设,具有重要的科学意义。     

The history of marriage and the myth of Friedelehe

The idea that Friedelehe and Muntehe constituted two distinct forms of Germanic marriage was based upon an attempt to reconstruct common Germanic culture with scraps of evidence from widely different times and places. A thorough re-examination of the sources for the institutions that were posited, based on this now outmoded methodology, reveals no evidence that transfer of Munt, or guardianship, distinguished between two different types of marriage, except perhaps in Lombard Italy, under the influence of Roman law. The idea that marriage with a dos is a different institution from marriage without one is not attested until the Carolingian period.     

北魏至隋唐时期女性参政的地域分布及其特征

在以男子为中心的中国传统社会,参政被视为女性的一大“禁区”。然而,北魏 至隋唐,不少女性却置男性封建专制主义对女性的这种清规戒律于不顾,勇敢地活跃在当时的 政治舞台上。本文从历史地理学与女性文化相结合的角度,通过对这一时期女性参政的地域分 布及其特征的分析和探讨,借以客观地认识和理解中国古代女性参政问题。     

太行抗日根据地女性婚姻家庭待遇及其冲突

抗战全面爆发之后,随着太行抗日根据地建立、巩固与发展,边区政府颁布了一系列新婚姻法规及其支持性政策,从而使得农村女性婚姻家庭与两性关系呈现出与以往不同的样貌。男女平等思想的倡导提高了妇女在婚姻家庭中的地位、婚姻自由政策的推行解除了妇女在婚姻问题上的痛苦,而频仍发生的家庭纠纷与日益增多的解约离婚案件亦造成了根据地各级政府在婚姻家庭管理上的混乱。尽管新婚姻法令的目标在于根除社会陋习并建立符合新民主主义革命诉求的新型男女关系和婚姻家庭关系,但中共对根据地的婚姻管理不得不立足于法制与现实的平衡之中。     

‘Bound from Either Side’: The Limits of Power in Carolingian Marriage Disputes, 840–870

The article discusses four marriage disputes in ninth‐century Francia which involved noblemen: Count Stephen of the Auvergne, Count Boso of Italy, Baldwin of Flanders and the royal vassal Falcric. All these men were affected by Carolingian reforming measures on consanguineous marriage, divorce and raptus (abduction). The article examines how gender and social status affected the forms of power and the strategies used by different parties in the cases: archbishops and popes, kings, the women involved and the noblemen themselves. A paradoxical situation is revealed: despite the patriarchal basis of Carolingian society, the power even of elite men over women and marriage was often highly contingent. Yet such restrictions on power did not imperil the gender order: the masculinity of the men involved in these marriage disputes was not questioned.     

Book Reviews

Books reviewed in this article:
The politics of the new Europe: Atlantic to Urals Ian Budge, Kenneth Newton et al
The new Europe: economy, society and environment David Finder (ed)
A European geography Tim Unwin (ed)
Weathering: an introduction to the scientific principles Will Bland and David Rolls
Capital culture: gender at work in the City Linda McDowell
Refraining deforestation. Global analysis and local realities: studies in West Africa James Fairhead and Melissa Leach
Modern manors: welfare capitalism since the New Deal Sanford M Jacoby
Geocomputation: a primer Paul A Longley, Sue M Brooks, Rachael McDonnell and Bill Macmillan (eds)
Managing like a man: women and men in corporate management Judy Wajcman
The city in the developing world Robert B Potter and Sally Lloyd-Evans
The meaning of Europe: geography and geopolitics Michael Heffernan
Floods: physical processes and human impacts Keith Smith and Roy Ward
Cities of difference Ruth Fincher and Jane M Jacobs (eds)
Plate tectonics Arthur N Strahler
Modern Europe: place, culture and identity Brian Graham (ed)     

Marriage Migration,Gender Transformations,and Family Values in the ‘Global Ecumene’

The metaphor of the market is a poor explanatory tool for the growth in international web-brokered marriages, between (mainly) men from rich countries and women from poor countries. States play an important role in regulating particular forms of migration including creating the ‘need’ for spousal migrants, as well as permitting their entry. The characterisation of the men who seek spouses through international agencies as powerful agents in the world system has to be mediated through understandings of the ways in which gender identities are not simple binaries that the contemporary global order is reproducing on an expanded scale. The characterisation of the women obscures the manner in which they are acting out of their own aspirations; and when a marriage is contracted, the man and woman enter into a personal relationship that cannot be reduced to a commodity exchange. These marriages involve people in negotiations about new forms of personal attachment involving intimacy, spousal roles and family relations. They are constitutive of the social networks of the ‘global ecumene’, a new kind of known world whose borders are constantly expanding. Gender relations are not constituted simply in the realm of the economic. We cannot assume family relations are merely expressions of dominant economic forms. The space of international web-brokered marriages is one in which women can be seen as active subjects in a transnational space that allows them to act outside, to certain degrees, of kinship-based power.