丝绸之路陇右南道陇山段的交通路线

丝绸之路由关中通往陇右的交通线主要有两条,即沿泾水西行越陇山的陇右北道和沿淠水西行过陇山的陇右南道。陇右南道翻越陇山的线路有三条,自北而南分别为陇山北道、陇关道和咸宜关道;此外,还有起自陈仓大致滨渭河西行的陈仓狭道。陇关道线路又分为北线和南线,北线为陇关旧道,南线即陇关新道。四条道路中,以陇山北道和陇关道最为重要．秦汉时已是重要的交通干道;咸宜关道开通较晚,实际是陇关道的补充;陈仓狭道基本沿渭河峡谷西行,路途险阻,时通时断,作用远不及陇山北道和陇关道。     

风雪关陇道,苍茫云海间——第九次玉帛之路(关陇道)文化考察手记三则

正陇山、关山及关陇道陇山在文献中又被记作陇坻、陇坂、陇首、陇头、鸡头山、崆峒山、空桐山、开头山、笄头山、牵屯山、薄洛山、吴山、岍山、高山等。古代"陇"与"垄"相通,指的是田埂,古人看到横亘于关中平原西部的山脉如同田埂一样,就称为陇山,又名大陇山、六盘山、鹿盘山、鹿攀山等。古陇山与今陇山不同,古陇山包括     

唐代对陇山森林的破坏

唐代对陇山森林的破坏苏宓夫陇山上多森林,自古以来就是如此,《诗·秦风》：“右其板屋”,就是说,当地多村木,民间以板为室居。东汉初年,来破征魄嚣,在经陇山时曾伐山开道。所谓伐山开道,也就是伐树木,开山道。可见山上森林稠密,不加以砍伐,行军都感到困难。六...     

雄关漫道铁堂峡

天水,是人文始祖伏羲、女娲故里,也是早期秦人的发祥地,因其地理位置险要,自古乃兵家必争之地。由于历史上战争频发,迄今留下大量的文化遗迹和古战场遗址。同时,天水地处陇山以西,所以历史上一直被称为陇西或陇右,是关陇道和蜀陇道的交汇处,为汉唐时期丝绸之路必经之地,也是巴蜀出入中原的必由之路。     

关山古道

在陕甘宁交界处,有一座高耸的山岭,莽莽苍苍,如同一条蜿蜒长龙,首伏宁夏,尾落甘陕,自北向东南逶迤而下,它就是陇山。陇山有南、北之分,北陇山即六盘山,南陇山即关山。据史料记载,陇山是一条长约240公里、宽40-60公里的山岭。正是在这条山岭上,由北向南依次分布着泾源、隆德、静宁、平凉、庄浪、     

初访陇山莲花台

莲花台位于华亭县西南35公里处,东南距陕西陇县最近,南邻甘肃张川县,西北与庄浪县接壤,是陇上一处著名的历史文化遗址和省级森林公园。陇山,古称陇坂、陇坻等,是古代关中农业文明区与陇右戎夷狩猎游牧区的分界线。陇山上有个“五台山”,由五座环峙的山丘得名。五台山南麓是一片葱茏的森林,掩映着神秘的佛道文化宝地青龙山及莲花台。有人说莲花台有古帝王祭天的上、下畴,我先是关注,后经考察,认为那是无征不信的臆说,古代的上、下畴及其他几个“畴”——祭祀台,《史记·秦本纪》等书中都有明确的记载,然离陇山莲花台均尚远。再…     

龙与中华民族

我的籍贯甘肃省秦安县地处今六盘山西麓．六盘山古称陇山．其地域统称陇右。陇山,实际上是龙山的转音．可能古人认为．中华祖龙是在陇山生成、腾飞的,而我想这个所谓“龙”．应该就是指生活在陇山地区．并以龙为圜腾的伏羲．女祸部落联盟集团,也正因为这层关系,我对龙文化比较感兴趣．并试写了这篇习作,以请教于大家。     

陇山地区宋金砖室墓述议

宋金时期陇山地区流行仿木结构砖室墓,墓室砖雕内容有孝子故事、家居活动与动植物等,在墓葬形制、砖雕装饰与丧葬习俗方面与其他地区既有相似性,又有地域特点。部分砖雕的异域风格表现了宋金时期陇山地区居民在墓葬文化上的兼容并包。陇山地区的宋金砖墓为研究本地区宋金时期丧葬文化特点与周边地区的关系、地域文化特征提供了重要的考古资料。     

清代化平川厅厅治溯源研究

与现代论著主要论述宁夏泾源县的建置沿革不同,本文主要从地理学的角度分析泾源县治所从宋到清迁徙、废弃和复置的原因。北宋陇山东西两侧道路的变迁、金代陇山川原开发和陕西地缘格局转变、元明陕西政治交通格局变化以及清代安置回民,都对泾源县治所的变化产生了影响。     

秦皇汉武巡幸陇右地名路线考释——兼论历史上的鸡头道

本文的主旨是说明《史记·五帝本纪》中记载的空桐、鸡头,与秦皇、汉武登临的空同、鸡头实为一山,即今六盘山的主脉大关山。鸡头道就是由今宁夏泾源县香水河谷翻越大关山到陇山以西的道路。唐宋人记载中的空桐山、鸡头山在今甘肃酒泉、礼县、成县和岷县等说法是子虚乌有,《大明一统志》所说的今甘肃平凉西三十里的崆峒山也是后人命名的。本文还考证了秦皇、汉武西巡的路线。     

Climate and energy security policies and measures: synergies and conflicts

Concerns about climate and energy security are leading to increased government intervention in the energy sector, in particular as they relate to the choice of energy supply options. While many of these options will improve both energy and climate security, many measures will benefit one while harming the other. This raises an important question for governments and energy planners: how can conflicts between climate and energy security be resolved? This article outlines some of the barriers and problems that may arise as governments and companies try to address climate and energy security concerns simultaneously in various energy supply areas. It concludes by arguing against choosing one objective over the other, and by outlining steps that can be taken to help resolve conflicts between the two agendas.     

我和我的兄弟姐妹

1938年．我出生在金沙江畔一个叫巴塘的小县城里。生在哪一天．至今不知道．因此．六十多年过去了．我从来也没有过过生日。     

Challenger and Chernobyl Lessons and Reflections

Abstract

It is argued that Psychological research on 'race' and 'ethnicity' issues presents a number of ethical problems. These relate to the sociopolitical impact of such research, particularly when it purports to find differences of an 'innate' character; to the use of naive subjects, particularly children, in research which is aimed at demonstrating their 'inferiority'; and, within the academic community itself, to the working relationships between researchers who believe in 'innate' 'race' differences and colleagues belonging to allegedly 'inferior' groups – this being particularly significant within a teaching environment. Although the 'race differences' question has a long and controversial history, ethical issues relating to the research process itself have received less focused attention. Moreover, replacement of the genetically obsolete concept of 'race' with the idea of 'ethnicity' does not solve the problem entirely, and the term 'ethnicity' is itself unsatisfactory in several respects.     

Power and Ethnicity History and Anthropology

This essay reflects on the relationship between anthropological and historical scholarship of ethnicity, picking up on themes explored by Andre Gingrich, by considering the epistemological and evidentiary limitations of social scientific and historical analysis and reconstruction. Beginning with the consideration of the pioneering transdisciplinary efforts of Robert Darnton and Clifford Geertz, it argues that many of the weaknesses ascribed to such efforts are actually part of the nature of social scientific investigation which, in the terms of Peter Winch, must take into account two sets of relationships: that of the relationship between the scientist and the phenomena that he or she observes and the symbolic system that he or she shares with other scientists, which can only be understood from the social context of common activity. How these two relationships challenge social scientific analysis of ethnicity are examined through a consideration of the difficulties of applying Anthony Smith's definition of an ethnie to either Fredrik Barth's classic essay on “Pathan Identity and its Maintenance” or Helmut Reimitz's study of Frankish identity. It concludes that neither anthropologists nor historians are simply describing societies as they are or as they were but rather attempt to describe societies as witnesses within them thought they should be, and we do this for our own society, not for those of the participants, past or present.     

Of Demons and Angels and Historical Humans: Some Events and Questions in Translation and Post-colonial Theory

In what follows, I attempt to show that a look at some curious examples of translations from European texts makes us think about issues in translation theory and post-colonial theory from a slightly different angle. The metaphor of translation can very well be employed for understanding the relation between European texts, and some texts and some social and political practices in India in the colonial period, and this in turn helps us look critically at what I shall call our fuzzy post-colonialism. I also argue that Walter Benjamin's metaphor of translation as the after-life of a work can be extended to posit two basic modes of after-life.     

后伊拉克时代与中国的内政外交--普遍主义与单边主义的冲突

"9·11"事件后,冷战后的国际政治格局发生了重大变化.其最大特征可以概括为以下两点:第一,确立了以唯一超级大国--美国为核心的以反恐为普遍主义的全球性安全阵线;第二,美国的爱国主义、民族主义戏剧性地高涨起来.就像当时有人强调因为全世界有60多个国家的人在世界贸易中心工作,所以对世贸中心的攻击就是对全世界的攻击那样,在美国国民中普遍存在着这样的观点:因为美国社会自身就是世界的缩影,所以星条旗也可被看作是超越一国国界的全人类的普遍象征.