说甲骨卜辞中的“伯■”

多数专家都将商末小臣墙刻辞中的"白■"理解为"白麟"。这种看法并不符合先秦古文字的特点,是有问题的。其实,小臣墙刻辞中的"白■"就是伯■,是■族之伯。其得名与■地有关。     

天主教在广西沿北部湾地区传播、扩散过程中的海岛效应和点轴模式

本文以天主教在广西沿北部湾地区的传播、扩散为例,试图揭示其传播、扩散的地理学规律。研究表明,天主教在环北部湾地区的传播分布基本上符合清末年间传教士先从沿海港口登陆,渐次沿交通干道向内陆地区扩散的点轴扩散模式。需要强调的是,涠洲岛以其地理上的闭合性特征在天主教进入广西初期扮演了弹跳板和插转台的角色,进而直接影响到广西沿北部湾地区天主教分布格局的形成。     

MYTH,TOTEMISM AND THE CREATION OF CLANS

This paper considers the relationship between two component types or categories of myth from the Yirrkala region of north-eastern Arnhem Land, which I define respectively as those of inheritance and creation. I argue that the existence of the two components of myth reflects conceptual problems associated with the transfer of power from the ancestral past to the present, in these clan-based societies in which the structure of the clan system is believed to be ancestrally preordained, yet the creation of clans is part of a continuing political process. The paper places Yolngu totemism in the context of the politics of group relations, and focuses on the tension between autonomy and exchange which provides much of the underlying dynamic to Yolngu social organisation. The totemic/mythological system has the flexibility to enable ancestral precedence to apparently underlie group organisation despite the latter's inherently imminent and contextual nature. The structure of the mythological system, and the particular way in which it articulates with the politics of group organisation, enables the network of ancestral tracks associated with the myths of creation to be perpetuated in a way that makes them both distal and protected from the disorderly changes of the present, yet an integral part of the process of social reproduction.     

资本、权力与空间:“空间的生产”解析

全球化时期的生产方式从根本上决定了资本和权力是城市空间产生和演化的主要动力。它们分别展现了不同的作用范围、形式及效果:资本主要作用于物质的、社会—经济空间的生产,而权力主要作用于抽象的、政治—制度空间的生产。这两个过程相互影响、相互交织。本文将"空间的生产"理论与城市空间实践结合起来进行转型中国语境下的解析,尝试提供一个研究我国城市与区域空间重构问题的马克思主义政治经济学视角。     

明清徽州商人的家族观念及其超越

明清时期,徽商是一支较为活跃的商人队伍,他们以儒雅、诚实、守信、以义为利等为全社会树立了新的商人形象.徽州商人发展的内在机制在于:它超越原来在家乡的家族观念,进而立足于乡井观念之上,在外经商时立意树立徽商的正面形象,着意隐匿那些被人们认为不良的形象.在服务家乡方面,他们坚守儒家道德,通过设置家族性的和超越家族的宗族、会社等组织,使徽州社会经受住了社会震荡的考验,既保持了良好的社会秩序,又实现了经济和社会的全面进步.     

Social structure is where the hearth is: a "woman's place" in Beti society

Among the patrilineal, virilocal Beti, a people of the Southern Cameroon, the 3 stones of the cooking hearth symbolize the 3 kinship identities which define a woman's place in Beti society: her mother-in-law ("senior co-wife"), her daughter-in-law ("junior co-wife"), and her son-in-law ("daughter's husband"). Among her own descent group she is always a daughter; among her marital relations she is an adult, but a foreigner; but her real place in society is defined in terms of her position among her "co-affines," i.e., those with whom she is linked by common marital ties. A Beti village is the material manifestation of the "house of people," which is composed of a headman, his same-womb brothers, his mother's house's junior co-wives' sons, and his unmarried same-womb sisters and daughters. The house of people's women's children are classified as "of same father." Within the "same father house of people" are a series of matrifocal houses, which form the basis of new domestic units when the headman dies and the mens' house is dismantled. A new house of people is formed with son as headman and mother as "hindwoman." Thus, although the Beti are patrilineal, a man's house of people proceeds from his mother's house, but whether or not a woman becomes a "hindwoman" depends on her sons-in-law's bridewealth payments, which enable her to have daughters-in-law. A woman's becoming a "hindwoman" and originator of a new domestic unit depends on both her mother-in-law/daughter-in-law relation and her mother-in-law/son-in-law relation. Thus in the domestic organization of the village, the making of a woman's place determines the making of a man's. On the level of the lineage system, an analogous process takes place. The Beti are divided into about 100 exogamous, patrilineal, patrilocal clans, each consisting of up to 4 levels of patrilineages, designated by the names of their eponymous female ancestors. Descent is determined by recruitment and alignment. Recruitment proceeds from the matrimonial ties to the mother's husband's group or (in the absence of bridewealth) to her father's group. Alignment is founded on ritual food distribution and operates through co-affinal links between women. On the level of lineage organization a woman's place is determined by a succession of mother-in-law/daughter-in-law ties. The woman's place in Beti society is thus defined by both the static domestic structure and by the dynamic supra-domestic lineage syste.     

Child migrants and deportees from Poland and Ukraine after the Second World War: experience and memory

This article aims to compare the biographical experiences and individual memories of child deportees and migrants from Eastern Europe. The analysis is based on a field study of over 100 biographical interviews in two local communities situated in the borderland regions which were particularly exposed to post-war displacement, resettlement and population exchange: Ukrainian Galicia and Western Poland. The author claims that although the history of these two distant communities was totally different, contemporary memory of being a refugee/deportee/forced migrant, losing one's home/homeland and watching the deportation of the previous inhabitants of one's new place of residence bear many similarities. While analysing autobiographical narratives, I attempt to find common threads and topics generated by their experiences as children, as well as explain the differences by exploring the social context of individual memory, with a special accent on post-war socialisation and the Polish and Ukrainian memory culture. The author also strives to show how and why the children's memories differ from those of their parents.     

论西周金文所见“宗子主祭”

判定西周金文人物是否为宗子可以依据人物称谓、行事,以及在族墓地中墓葬等级高低等线索。西周时期宗子主导宗族祭祀,"宗子主祭"表现在很多方面,如宗族祖庙设在宗子之家,宗子可祭祀自始祖而下的多代祖先;宗子是祭祀活动的主导者,族人有助祭的义务;宗子通过为族人作器,或是赠予族人祭器、祭品等方式指导、督促族人祭祀;族人祭祀活动会出现仿效宗子的现象。     

继嗣与继产:明清以来徽州宗族的族内过继

族内过继是明清以来徽州社会延续宗族世系的主流做法,虽然也存在异姓继承方式,但仅是少数家庭的选择。徽州宗族在遵循国家法的前提下,从继子的人选到如何上谱书写都作了比较详尽的规定,并载入族规家法以为定例,从而在一定程度上规范了族内过继行为。现存徽州过继文书具有丰富的内容,再现了族内过继的具体实态,而过继文书的订立,意味着过继得到了宗族的承认,继子获得了合法地位,宗族也试图通过文书把继子应享有的权利及应履行的义务规定下来,以避免当事人日后产生纠纷,我们从中能够看到徽州宗族对乡村社会控制权的不断强化。     

The Role of "Sibling Rivalry" in the "(Re)discovery of America Controversy"

French Louisiana is Catholic country. Because of the association between the Louisiana French and the Roman Catholic Church, the Church's role in French ethnic persistence has always been taken for granted. However, from a paternalistic colonial Church, the Louisiana Catholic Church has become an American one very much out of touch with the cultural character of the population it has served. In the racial field the Church's conformity to American values has impaired the unity of the Louisiana French. In the matter of language the Church has helped to undermine the position of French in French Louisiana society. The assertion of one's Catholicism in French Louisiana at a time of increasing Anglo-American contacts may simply be a reliable way of saying “we are us—not them.”     

“The Cockroaches of Canada”: French‐Canada,Immigration and Nationalism,Anti‐Catholicism in English‐Canada, 1905–1929

This article examines the central influence of anti‐Catholicism upon English‐Canadian nationalism in the first third of the twentieth century. Anti‐Catholicism provided an existing rhetorical and ideological tradition and framework within which public figures, intellectuals, Protestant church leaders and other Canadians communicated their diverse visions of an ideal Canada. The study of anti‐Catholicism problematises the rigid separation that many scholars have posited between a conservative ethnic nationalism and a progressive civic nationalism. Often times these very civic values were inextricable from a context of Britishness. In addition, anti‐Catholicism was not simply about theological differences between Protestants and Catholics. Instead this theological thread often intersected with the perceived socio‐political problems that Catholics and Catholicism posed. Hostility to Catholicism was not limited only to fraternal organisations such as the Orange Order; indeed the importance of anti‐Catholicism as a component of Canadian nationalism lies in its presence across the political and intellectual spectrum. Catholicism was perceived to inculcate values antithetical to British traditions of freedom and democracy.     

Scandinavian Converts to Catholicism in Rome, 1673–1706 1

This article presents an analysis of a group of converts to Roman Catholicism, hitherto largely unknown in historical research, of Scandinavian origin received in the late 17th and early 18th centuries in Rome by Ospizio dei Convertendi. The article provides an overview of the converts and their motives, examining different factors which influenced the complex conversion process. It suggests that the key factors were often of a social rather than a religious nature, and that the conversions as a whole cannot be explained by Queen Christina's example and presence in Rome.     

徽州篁墩氏族迁徙考论

在源于氏族迁徙和追求氏族血统的徽州宗族社会形成中,歙县篁墩是一个有着独特和重要意义的地方。它曾是徽州几十个姓氏宗族的始迁地和保祖发祥地,文化内涵极其丰富。源自篁墩的宗族裂分是徽州宗族社会形成的重要机制,篁墩在徽州人的心目中,具有宗族圣地的地位。     

"Oh Yes I Can.""Oh No You Can't": Children and Parents' Understandings of Kids' Competence to Negotiate Public Space Safely

Children's safety is an issue high on the public agenda in both the UK and North America. In particular, the "stranger-danger" discourse plays an important part in constructing children as "vulnerable" and "at risk" in public space. This paper begins by exploring how adults define whether their children are competent to negotiate public space unsupervised and how they control and manage their children's use of space. It then goes on to consider children's own understandings of their ability to negotiate public space safely, exploring how they subvert restrictions placed on them by parents and how they define their parents' levels of competence to make decisions about their spatial ranges. In doing so the paper demonstrates the instability and contested meanings of the binary concepts —"adult" and "child."     

拊葬墓与古代家庭

在以血缘为纽带的社会组织中,其成员死后的埋葬方式直接与家庭、家族和宗族相联系。“袝葬”现象揭示了以家庭为核心的生产关系和生活方式。拊葬墓是以一人为主,其他人从属,多人共用一墓的墓葬。考古学研究中墓室的多少常常与墓主人的身份、等级联系在一起。但袝葬现象直接表现在墓葬形制特征上,是墓葬类型的一种特殊形式,因袝葬需要出现的多室墓并非是墓主人身份的象征,不能作为判别墓葬等级的标准。汉代的袝葬墓一般不改变流行的墓葬形制,而是改变某些空间的功能,西晋以后袝葬墓影响到墓葬形制的改变。拊葬墓的流行,是因为社会组织中血缘关系密切的家庭的地位增强,土地所有制、生产经营和财产关系发生了变化。     

Catholic Child Migration Schemes from the United Kingdom to Australia: Systemic Failures and Religious Legitimation

Between 1938 and 1956, an estimated 1,147 children were sent from the United Kingdom to Australia through child migration initiatives delivered by Catholic organisations. Whilst experiences of child migrants varied, there has been a growing public recognition over the past thirty years of the trauma experienced by many. Although the suffering of child migrants occurred in the context of wider policy failures, this article argues that there was a particular pattern of systemic failures characteristic of these Catholic schemes. After providing an overview of the complex organisational structure through which Catholic child migration operated, the article identifies six systemic failures in this work relating both to organisational processes and the institutional conditions to which child migrants were sent. It goes on to argue that these occurred in a framework of religious legitimation which emphasised the unique role of the church as a mediator of salvation, the need to safeguard children's faith, the child as a member of a corporate body more than as an individual and the relative moral authority of the church over secular institutions. Within this framework, these systemic failures were either unrecognised or seen as tolerable in the context of wider organisational and theological priorities.     

内蒙古石棚山陶文试释——中山国族属探源

<正> 自从1974年河北省发现古中山国晚期都城灵寿古城之后,文献上语焉不详的战国中山国,遂被初步地揭开了朦胧的面纱。经过发掘,不但补证了中山国的世系,而且对于其不逊于中原的高度发展的文化,也得以充分的了解。过去有的学者甚至以为中山国还是处于石器时代的落后民族,这样的看法也就冰销云散了。 但是,目前还存在着这样一个问题没有解决,也就是中山国的族属问题。一般认为,战国中山是春秋鲜虞的延续,是姬姓白狄建立的国家。有人则赞成鲜虞子姓的说法,并推测鲜虞应源于商殷后裔。也有人否定中山君统与鲜虞的关系,认为二者既非一国,又非一姓,中     

Childhood,mental capacity and conversion to Islam in the Ottoman state

Abstract

In this paper I explore the conversions of minors as they were presented in the registrations of the ?eriat court (sicil). Two types of records shed light on the conversion process: the summaries of lawsuits and the sporadic registrations of converts' names. As the mental capacity of a child was regarded as of crucial importance when considering the child's conversion, the kadi classified the children into three different age-groups. Special attention was given to children of seven to ten years: their conversion was approved after an examination of their mental capacity. We can assume that these cases concealed some forms of pressure as well. The conversion of adolescents should be regarded as part of a wider phenomenon — the conversion of rural migrants to Salonica.     

中世纪天主教的信仰与危机:1000-1500年

在1000-1500年间,天主教欧洲见证了信仰事务上的多次危机,它们的性质、规模、影响以及重要性各不相同。在此期间,"信仰"伴随着"危机";但信仰没有受到严重的威胁。大多数危机是地方性或区域性的,持续时间也不长,从未达到真正的临界点。它们是可以用这种或那种方法来化解的,并总是能够得到化解,天主教对中世纪整个西欧的掌控因而从未受到严重的威胁,直到宗教改革改变一切。