Performing identities: music and dance in the Irishcommunities of Coventry and Liverpool

This article will examine how British-born second- and third-generation Irish people use Irish music and dance in the production of an Irish cultural identity. The article draws on research undertaken with members of the Irish communities in the English cities of Coventry and Liverpool. The research was conducted with music and dance practitioners in Liverpool who strongly identify as Irish and also with schoolchildren in Coventry whose parents or grandparents were born in Ireland. The paper first explores the comments of the Liverpool respondents and points to how music and dance can offer a space in which different generations can mark out their affiliation or embody their Irishness. Secondly, the paper considers interview work with schoolchildren in Coventry, concentrating on their responses as listeners to Irish traditional music. Their comments point to the capacity of this music to resonate with multiple, even conflicting, productions of Irishness. The comments of all the respondents raise key debates about authenticity and the construction of identity.     

一部明了古代中外交往必备的工具书--《丝绸之路辞典》书后

周伟洲、王欣二教授主编的《丝绸之路辞典》由陕西人民出版社于2018年12月出版。这是此前由周先生和丁景泰主编《丝绸之路大辞典》(陕西人民出版社,2006年)一书的增订本①,二者前后相隔12年。一部学术作品的再版本属稀松平常,但这部巨型的《丝绸之路辞典》再度问世,除了销售告罄的通常含义之外,它与当下“丝绸之路”表征的古典文化之兴盛景象紧密相连.     

The Epilogue in the Book of Qohelet

Abstract

Various objective reasons have led to the development of a vast and elaborate literature on the Epilogue in the Book of Qohelet. This study presents a Sitz im Leben based approach to the Epilogue, which capitalizes on the known historical reality during the Hellenistic period in which Qohelet lived. It views the Epilogue as an expression of Qohelet’s deep apprehensions of the challenges that faced his people. From this perspective it is natural to consider Qohelet as being the author of the Epilogue. The Epilogue is not about what he says in the book but what he has to say to his people. As a wise man concerned with the welfare of his people he urges them: keep records, though it is wearisome; be aware that secrets would be leaked; fear God; and, obey His commandments. These are his essentials for survival.     

烽火岁月中遗留下来的史稿——《清史稿未刊稿丛编·序》

民国三年春,北京政府国务会议决议:"请特设清史馆,由大总统延聘专员,分任编纂,总期元丰史院,肇启宏规,贞观遗风,备登实录,以与往代二十四史,同昭垂鉴于无穷。"大总统袁世凯(1859—1916)遂于三月九日令设清史馆,延聘满清遗臣赵尔巽(1844—1927)为馆长,聘请通儒百余人,分任编纂,"踵二十四史沿袭之旧例,成二百余年传信之专书,用以昭示来兹,导扬盛美"。为了方便取得资料,并承继清代纂修国史的成果,馆址就设置在东华门内前清国史馆旧址,于九月一日正式开馆修史,至民国十六年底《清史稿》正式付印出版,翌年七月故宫博物院奉国民政府令就近接管清史馆,这是故宫与清史馆结缘之始,也是现存"国立故宫博物     

关于《老子》中的三条注释

《老子》是学的主要研究对象之一,但由于《老子》行简古,不少注释不甚妥当,本以老子思想和字含义为依据,对第一、十三、三十九章中的一些言辞做了新的注释,力求更符合老子原意。     

郝懿行《尔雅义疏》之刊刻源流

郝懿行(1755—1823),字恂九,号兰皋,山东栖霞人。所有《尔雅义疏》、《山海经笺疏》、《春秋说略》等。其中《尔雅义疏》一书,最能反映郝懿行的学术成就。关于郝懿行的《义疏》刊刻情况,王欣夫先生的《蛾术轩箧存善本书录》中讲得最为简明扼要：“兰皋此书,初刻入阮氏《学海堂经解》,此(陆建瀛刻)为第二刻,世所谓简本也。咸丰乙卯,高伯平得钱塘严鹤山钞本,怂恿聊城杨至堂重刻,而胡心耘续成之,为第三刻。同治丙寅,兰皋孙联薇据以覆刻入《郝氏遗书》,为第四刻。光绪间,崇书局又刻之,为第五刻。世所谓足本也。”现谨依王先生所述为纲,结合其它一些材料,以进一步说明此书的刻印源流和由此而引发的足本与删节本问题,以对我们利用该书提供一定的帮助和便利。