广东大埔县桃源钟氏宗族的建构——以《钟氏族谱》为中心的探讨

本文利用广东大埔县桃源《钟氏族谱》中的有关记载,描述明末这个钟姓宗族建构过程。钟姓家族后裔钟铭彝获得功名,成为宗族文化建构者。他们以自己家族这一支世系定为大宗,建构了谱系,并成为整个社区钟姓谱系的基础。     

试析宗祠建筑文物的功能与价值

宗祠,是我国乡土建筑中的礼制性建筑,这里一般指用于同一家族祭祀祖先的家庙祠堂(以纪念某位历史名人而专建的祠堂不在本文所议之列)。在处理宗族事务时、兼具社区性公共建筑意义。由于宗祠的祭祀性与议事性,在乡土建筑中     

礼俗互动视角下的当代宗族建构现象分析——鲁中大窎桥村王氏宗族考察

宗族是中国传统社会中礼俗互动的结果,是连接国家礼制与地方民众的中介,这一传统在当代社会中仍以不同形式有所延续,并在乡村社会发展中起到重要作用。自20世纪90年代后期以来,鲁中大窎桥村王氏借助其丰富的家族历史记忆,以家谱续修、祖先祭祀、祠堂修建等形式,持续进行宗族建构实践活动,与当今自上而下进行的乡村振兴战略形成互动关系。从礼俗互动视角予以分析,有助于发掘乡村宗族的文化意蕴与运作机制,促进民众自发行动与政府合理施政之间的融合,助推当代乡村振兴战略。     

从地方志与谱牒看玉林客家人的源流——兼以玉林朱砂垌黄氏家族为个案

根据文献对明清之前广西移民简史以及地方志对玉林地区客家人的记载进行梳理;在田野调查的基础上,通过对广西玉林一客家家族村落族谱的剖析,考察其祖先从广东移居广西玉林的历史,并分析保留至今的家族围龙屋和祠堂与家族文化之间的关系,指出以族谱、围龙屋和祠堂为代表的家族物质文化使家族成员的血缘观念得到强化,重要的家族文化和风俗习惯也由此得以传承。     

“各族皆有家神”——以湘潭阳塘龙王信仰与周氏宗族建构为中心

湖南湘潭阳塘的龙王信仰,作为周氏宗族的家神信仰,与宗族建构密切相关,其发展变化的背后具有深刻的地域社会文化脉络。龙王信仰在周氏族人记忆中是明初周氏始迁祖从江西带来的,由周氏族人轮流奉祀,是周氏宗族早期建构的重要文化符号。雍正初年,周氏宗族编修族谱、修建宗祠、举行祭祖仪式,宗族制度自此成为占有经济资源、展示历史渊源和社会地位的主要方式。晚清以降,周氏宗族通过经管老龙神庙愈益体现其在地域社会文化的中心地位。龙王信仰对于地域宗族和社会结构一直具有不可替代的文化意涵。     

近十年明清宗族研究综述

明清时期断代性综合研究以及闽粤、长江中游(鄂湘赣)、江南(江浙皖)、北方(晋冀鲁豫陕)的地域性宗族研究,展示出明清时期宗族组织普及的时间差与区域分布,地域性宗族的特殊性和一般性。最有挑战性的是华北宗族研究,北方宗族形态的特色日渐清晰。受到乡约保甲的深刻影响,明代宗族乡约化,清代宗族受保甲影响出现族正,在闽台地区深入基层社会。宗族研究不应忽略族学、书院等地方文化内容。宗族的形成发展也与移民、开发联系在一起,祖先传说的故事结合地方社会才能深刻理解。解析祖先故事成为宗族研究的重要途径,族谱世系的早期部分也焕发出新的资料价值。田野调查与改变解读史料的方式在宗族研究中十分必要。     

闽台的家族文化传承

台湾是个移民社会。据统计。居台的闽籍台胞达80％以上。移民到台后,他们把祖地的先进生产技术、文化教育、风俗习惯传人台湾,也把祖家的筑建祠堂、编修族谱、接续昭穆、祭祀祖先等家族文化移植台湾．形成闽台家族文化传承。     

华安县五岳村宗族演变及族群互动关系

一 宗族问题．是一个复杂的社会问题。在宗族发展相对发达的华南地区．已然成为人类学者研究的沃土。由于经济高速增长．温饱问题的解决和财富的增加以及返乡华侨的推动．为宗族复兴创造了条件,主要表现为：祭祖联宗、编撰族谱、修建祠堂、组织乡俗活动等。在一些地方．[第一段]     

堂号文化一席谈

堂号,顾名思义就是家族祠堂的名号。在传统农耕社会里,同一宗族的人通常都居住在一起,为了祭祀先祖,每一个聚族而居的家族都要修建一个供奉先祖牌位的祠堂,作为家族团结兴旺的象征。同时,为彰显本族的辉煌历史和传承历史文化,每个家族都要为本族祠堂取一个有意义的名号,这就是堂号的由来。堂号和姓氏、家谱一起,同为封建宗法文化的有机组成部分。从前读书做官的名门望族人家,逢有红白喜庆,常在门前灯笼上亮出堂     

墓祭抑或祠祭:元代两浙地区士人家族祭祖方式的转变

元代沿袭前代习俗,加之信仰政策相对放任,士人家族或在寺院、道观中祭祀先人.受社会风气影响,兼容儒家礼制与人情的墓祠祭祖形式也开始盛行,但祭祀对象也不限于男性先祖.受理学社会化、宗族观念演进的影响,部分士人家族在《朱子家礼》指导下,开始设立祠堂以祭祖.元代两浙地区士人家族多种祭祖方式并存,显示出理学所倡导的祭祖方式与宗族组织的结合仍处于发展阶段.     

名宦、宗族与地方权威的塑造--以山西寿阳祁氏为中心

本文以明清时期山西寿阳县的祁氏宗族为个案,考察了一个地方大族在基层社会如何运用各种社会资源,逐渐建立其权威的过程.当这种权威逐渐消失后,民众却依然保留着对祁氏权威的历史记忆,继续塑造这一地方权威和利用这一地方资源.通过对这一个案的分析,不仅可以丰富我们对明清时期华北宗族在传统中国基层社会中的生存状态的了解,还能加深我们对明清华北地区的宗族势力与名人资源、地方权威状态与乡村权力结构等问题的认识.     

We Want to Do the Same Thing

At first, Liu Yuan gave me the impression that she must be a ＂health nut＂ because at the dining table, she drank neither wine nor other beverages, just tea. She started her meal with vegetables and finished it with meat. I asked her what she had studied and, as expected, she answered ＇medicine＇. I continued by , asking her how to refuse a toast.., and she gave me the simple response： ＂insist＂. As we returned to Songpan from Hongyuan and Ruoergai, Lv Qiang, Director of the New Lotus Fritillariae Cirrhosae Bulbus Base, Liu Yuan and her two post-graduate students had been waiting for us in the Chuandrnp Monastery for some time. Soon, we were taken to the base. It should have been Lv Qiang that hosted the meeting but Liu Yuan interrupted now and then, trying to introduce their common ＂treasures＂ by herself： F.unibracteata Hsiao et K.C.Hsia, F.unibraeteata Hsiao et K. C. Hsiavar. wabuensis （S. Y. Tang et S. C.Yue）, Z. D. Liu, S. Wang et and S. C. Chen, Rheum offieinale, Notopterygiumincisium Ting, and so on. Her quiek temper, wit and speech led me to suppose that she must walk and work very fast. When we finally had an opportunity to sit down together and In 2002, Liu Yuan was awarded a PhD in Chinese Pharmacology by Chengdu University of Traditional Chinese Medicine. At that time, the Southwest University for Nationalities was trying a project to ＂recruit talent＂. Among the 238 people who were accepted that year, she was the only PhD candidate and received a ＂settling-in＂ allowance of 30 thousand Yuan as and a scientific research fund of another 30 thousand. While nursing her three month-old daughter, she took the position of adviser for two classes and studied in the meanwhile. That year, she published a dozen thesis, such as Thin.layer Chromatography of Three Ligusticum Species： Naixiong, Shah Chuanxiong and Chuan Xiong （L. Wallichii）. In 2003, in spite of a normal procedure, she was appointed Associate Professor by the university and initiated a precedent amongst the teachers that someone could be Associate Professor just one year later after graduation as a PhD. She was then aged 35. In the same year, Liu Yuan began to give lectures on Medicinal Plants and Traditional Chinese Medicine. ＂I prefer to be a teacher, because I like the feeling of standing before a class. I can give my students all that I know. Maybe sometimes they cannot understand a thing I say, but my enthusiasm and my love for what I teach will affect them, and lead them into study. For a teacher, it is the greatest satisfaction and achievement＂ Both her courses include content to identify primitive medicines so Liu Yuan was not satisfied to only teach in a classroom： she therefore decided to take her students out for a practice class.     

蒋仁家世考略——从故宫博物院藏李黼手迹说起

蒋仁,仁和人（今属杭州）。原名泰,字阶平。后改名仁,字山堂。号女床山民、吉罗居士等。布衣终身。工诗善书,其书法与梁同书齐名,篆刻古秀峭逋,与丁敬、黄易、奚冈、陈鸿寿等并列“西泠八家”。蒋仁作为“西冷八家”之一,在书法和篆刻的成就上均极卓绝。然由于蒋仁布衣终身,加之性格冷僻,罕与人接,故其师承如何,家学渊源又是如何,前人罕有论及者,如郭虐、严元照等人的文集中皆语焉不详。     

试论北京地区夏商周时期的文化谱系

北京地区夏代晚期和商周时期文化从约公元前1800年一直延续到秦统一,可以分为6个大的发展阶段.南部平原农业文化和北部山区畜牧文化长期共存,多元文化系统的碰撞和融合成为文化发展的主旋律.在此过程中,筒腹鬲、褐陶等地方传统因素得以长久延续,同时来自中原的文化影响不断加强,至战国晚期整个北京地区都基本纳入中原文化系统.     

唐中眷裴氏墓志丛释

有唐一代,裴氏出任宰相17人,故《新唐书》卷七十一上、表第十一上《宰相世系》一上(以下简称《表》)列裴氏世系.《表》序称:“裴氏定著五房:一日西眷裴,二日洗马裴,三日南来吴裴,四日中眷裴,……     

Moving on by Staying the Same

The contributors to this forum each reflect on a particular aspect of the future of academic publishing. James Mussell outlines how the form of the online academic journal, and in particular ongoing use of pdf, remains resistant to the potential that the digital environment can offer. Lucinda Matthews-Jones continues the conversation by explaining how journal blogs, such as JVC Online, act as digital spaces that facilitate more creative engagement with multimedia and which allow authors to foster and to interact with new and often broader networks of readers. Finally, Helen Rogers surveys the current landscape of academic publishing and urges us, as scholars, to move beyond the traditional schema and embrace the potential that Web 2.0 can offer. As more and more of our scholarly lives are lived online, the investment of the scholarly journal in print culture becomes apparent. These essays recognize the value of longevity, of scholarship’s commitment to both the past and the future, but they also suggest that scholarly publication needs to attend more closely to the times in which it is published.     

弗里德曼模式与中国宗族社会史研究

弗里德曼模式是从乡村社会、社会分化与国家一宗族关系视角研究中国宗族社会的。尽管弗里德曼模式存在着忽视中国亲属关系本土性特征的问题,但弗里德曼所建构的中国宗族结构模式仍然反映了中国宗族社会的基本结构特点。近年来对弗里德曼模式的批评并未真正颠覆弗里德曼模式,弗里德曼模式仍然可以作为中国宗族社会史研究的有效理论工具。