“约纵连衡”与“庆叙亲谊”——明清以来番禺地区迎神赛会的结构与功能

从历史变迁的维度,考察明清以来番禺地区迎神赛会的结构与功能。番禺地区的迎神赛会,以神明崇拜为核心,以神明显圣的神话传说为信仰动力,人们通过神诞中的仪式展演,象征性地建构人与社会、人与超自然的神及祖先之间的关系。人神互惠,是迎神赛会之所以能够延续的稳定的结构,也是其信仰基础。由于社会的变迁,随着这一稳定结构中的各种社会关系此消彼长,借迎神赛会"约纵连横"的防御性功能日渐消失,而"庆叙亲谊"的联谊性功能,则逐渐成为迎神赛会的主要功能。     

无锡朝玉皇会

朝玉皇会属于迎神赛会的一种。迎神赛会本由民间"社祭"习俗发展而来,江南赛会自明嘉靖以日盛,到清乾隆年间臻于鼎盛。无锡有多种迎神赛会,农历正月初九日的朝玉皇会是为了庆贺玉皇大帝的生日而举行朝拜仪式的赛会,也即庙会。玉皇大帝是天上之神,民间各地有多种习俗仪式来敬贺、朝拜他。无锡与各地有所不同。     

姜堰迎神赛会

姜堰迎神赛会王根法旧时苏北姜堰每年有三次迎神赛会。三月二十八,东岳、痘神、城隍菩萨出坛;五月初一,都天菩萨出坛;九月初一,财神、都天菩萨出坛。菩萨出坛迎会起自何时？七十岁以上的老人说,他们的祖辈就见过了。二三十年代,由于姜堰商行兴旺,迎神赛会遂踵事增...     

苏州城里看出会

旧时农村的乡镇中．盛行着“迎神赛会”的活动。在地方志的“风俗习惯”章节中,常有记载;特别是乡镇小志中,更有详细具体的细节,十分珍贵。     

传统庙会与乡土江南之闲暇生活

庙会萌芽于西周春秋时代的社祭和蜡祭。是一种以庙宇为依托,举行祭祀神佛、交易货物、娱乐身心的集会。庙会具有多重功能,但休闲娱乐始终是其中的重要内容。传统乡村缺少整个社会性的娱乐,所以农村社会学家乔启明曾说：“我国农民,多无正当娱乐,迎神赛会,可说稍含娱乐性质”。对于他们来说［１］,庙会简直就是狂欢节。     

我叫"活着欢"(十四)

不知是不是我个别的感受,在我的记忆里,我们这一代人童年所接受的诗教是在“润物细无声”里进行的。从童年时的儿歌童谣,到成人的民歌民谣,劳动中的打硪打夯,挑土车水,乃至小买卖人的叫卖、迎神赛会、玩灯过节等等,无不充满着歌,充满着“韵”的感受。学校教育中,也残存着历来蒙学的韵教学形式。     

农业文化遗产的旅游价值

<正>农业文化遗产的旅游价值主要体现在该类景观体系的聚落、社会、经济、文化和生态等属性方面。不同农业文化遗产地的聚落属性在结构、形式上存在较大差异,这种差异从本质上说,是人地关系和地域文化影响的结果,这些风格各异的聚落,造就了丰富多样的旅游资源,成为农业文化遗产地旅游产品中的亮点和看点。社会交往活动以某种表现形态参与到农业文化遗产中,如乡村戏台是居民逢年过节、迎神赛会时进行交往和看戏的地方,形式多为宗祠戏台     

明清徽州祭祀性会社述论

祭祀性会社是一种古老的民间组织,明清时期在徽州尤为盛行。大凡望族大户皆立祀会,甚至各房支亦立相应的祀会,异姓或多村合办规模更大、内容更丰富的迎神赛会也很兴办。祭祀性会社具有一定的包容性,既有信仰天、地、山、川、雷、电等自然神灵,也有信仰汪华、程灵洗、关帝、张巡、许远等先贤先圣的,有很强的适应性和变通性,对人们的影响往往根深蒂固。     

武安傩 黄河文明遗响再现

在人们张灯结彩、喜闹元宵节时,地处太行山脚下的河北省武安市固义村,却以古老而隆重的傩艺表演,吸引了四邻八乡的万余观众和一大批国内外的专家学者。傩是古时迎神赛会、驱逐疫鬼的一种仪式。它起源于夏、商时期,在商代的甲骨文中就有关于傩的记载,是古老的黄河文化的重要源头之一。武安傩的发现,一改河北及中原无傩的说法,使中原傩与西南、华东成三足鼎立之势,展示了中华文化在漫长岁月中相互融合的历史。     

明清时期民间迎神赛会个案研究——《祝圣会会簿》及其反映的祝圣会

南京大学历史系资料室藏有五本祝圣会会簿.本文以这五本会簿为基础,对明清时期的迎神赛会进行个案研究.通过分析,本文认为明清时期宗族为了加强对其成员的控制,把原本依靠血缘维持的祭祀行为转换成以会的形式进行祭祀,从而使宗族的祭祀祖先的行为变得更加规范.同时,宗族充分利用了徽州特有的地方信仰,通过祭祀不仅加强了宗族自身的凝聚力,还把这种凝聚扩散到整个徽州.     

Advances in Morphometrics in Archaeobotany

ABSTRACT

Morphometric analysis offers an alternative or augmentation to traditional archaeobotanical methods to address differences within and between plant species and their remains, refining and enhancing taxonomic resolution. Morphometrics, the measurement of size and shape, and the multivariate statistical analysis of generated quantitative variables, have long played a major role in biological research, including plant taxonomy and systematics, although its application in archaeobotany is relatively recent. Over the last few decades, there has been an increasing interest in the use of morphometrics for analysing a varied range of archaeological plant materials (mainly seeds, pollen, phytoliths, and starch grains). In particular, morphometrics have contributed to the study of the domestication and spread of many cereals world-wide, as well as that of other taxa including legumes, underground storage organs (USO), and fruits (such as olives, grapes, and dates). This paper reviews current methodologies, recent applications, and advances in the use of morphometrics in archaeobotanical research, discusses its role in exploring major research questions, and suggests possible future directions for its use.     

杏开二月

已经是二月仲春了,大地柔软,天气慢慢热起来了。一场习习的春雨,浇得人心头酥酥的。我第一次注意到,家门前的杏树开了。枝干上,星星点点,挑着几朵白,轻盈得很,把薄薄的心打开,驻足美的枝头,观赏人间烟火。背后是灰灰的庭院,低矮的     

Geography in Higher Education in Australia

Within the last 30 years, geographical information systems (GIS) have been used increasingly in the training of geographers. On the basis of the philosophy of technology and instrumental genesis, we sketch how the use of instruments interacts with learning processes and outline how this can be studied. We empirically analyse students' learning processes and the influences of teaching practice in an introductory course in GIS. We show that students have different strategies for creating their personal instrument for spatial thinking and how teaching interacts with the students' learning processes. Finally, we discuss how GIS may gradually alter future professional development of geographers.     

America in Speech and in Deed

The author's primary aim in what follows is to fully articulate Chantal Delsol's critique of late modern universalism as an attempt to depoliticize the individual for the sake of replacing politics with morality. The result of this depoliticization is a quasi-pantheistic cosmopolitanism that not only effectively denies the significance of individuality, despite rhetorically lionizing it, but also undercuts the freedom of individual conscience that makes moral choice possible. Genuine political prudence and moral judgment are subsequently replaced by the rigid exactitude of a technocratic analysis that reintroduces the "clandestine ideology" it was, despite protestations to the contrary, intended to eliminate. The unhappy paradox produced by the attempt to replace the necessary limitations of political judgment with the universality of a priori moral decree is that a new set of culturally and historically idiosyncratic political attachments are surreptitiously introduced beyond the pale of reasonable debate and disagreement. Delsol's measured response is not a precipitous rejection of universalism as such but a rehabilitation of it that recaptures the Christian moral realism at its core.     

Tibetan-Inhabited Area in Deqen in Development

Deqen, honored as “Shangri La”,is located in the area where three rivers meet to form one in the Henduan Mountains straddling the borders of Yunnan, Sichuan and Tibet. The Deqen Tibetan Ethnic Group Autonomous Prefecture, founded in September 1957, is the only Tibetan autonomous prefecture in Yunnan Province but one of 10 in the