光明的、温暖的、吉祥的、圆满的与滋养万物的牛粪

牛粪在藏语中称为“久瓦”。在西藏,牛粪作为烧茶做饭的燃料已有上千年的历史。至今生活在雪域高原的广大藏族同胞仍将牛粪视为最佳的燃料。牛粪除了作为燃料外,在藏族日常生活中还有着特殊的用途与含义。藏族的传统生活与牛粪是息息相关的,甚至有研究者认为,牛粪体现了藏民族独特的人文色彩、风俗民情与生活态度等深层内涵……     

圆的歌舞 圆的文化 圆的历史

有形的圆康巴弦子敦煌15６号洞窟的一面石壁上,绘有名为‘深仪潮出行图”、“宋国夫人出行图”的晚唐壁画,其上出现了联臂踏歌,围圈起舞的舞者形象。这种长袖飘飘,绕圆而舞的舞蹈就是今天西藏人称之为“康谐”的一种藏族民间歌舞、‘慷谐”,即“康巴人跳的舞”,她的家乡就在甘孜藏区的巴塘,当地人称之为‘唱谐羌”,译称“圆圈舞”,又名“巴塘弦子”。I945年,著名舞蹈家戴爱莲女士在重庆为前来和谈的国共两党代表毛泽东、周恩来、蒋介石举办了个人独舞晚会,其中表演的第一个节目便是巴塘弦子,卜厂4年,巴塘弦子被选为中国青年代…     

花的事业是尊贵的,果实的事业是甜美的

法国著名作家雨果曾说过：＂花的事业是尊贵的,果实的事业是甜美的,让我们做叶的事业吧,因为叶的事业是平凡而谦逊的。＂＂十年树木,百年树人＂,踏上三尺讲台,也就意味着踏上了艰巨而漫长的＂育人之旅＂,教师就像那默默奉献的绿叶,时时刻刻衬托着鲜花的娇艳。我读懂了＂师者为师亦为范,学高为师,德高为范＂;它诠释了＂教师＂这两个字的全部含义。     

夭折的和成熟的

现代中国人的这些怀念文字是被污染的汉语世界中少有的财富。在这样的文字里,我们的精神在社会面前获得了胜利,一如生者对逝者的祈祷：愿他们穿过荒凉的大地,在上帝的怀里得到安宁。人生的卑微、苦难和紧张,在生与死的观照里获得了解答与回报     

新发现的列宁的文章

《扩军备战与德国国会》一文,完稿于1913年5月30日,发表在同年6月8日出版的《真理报》第130期上,署名NN。NN是何人?长期不得而知。现经考证,此文的作者就是列宁。 列宁的这篇短文谈到德国帝国主义为了重新瓜分世界,加紧进行战争准备的情况,以及统治阶级内部的矛盾。     

最好的和最坏的

现代奥运会114年历史中,我们可以轻易划出两个时期,前一个属于皮埃尔·德·顾拜旦,他是现代奥运会的创始人;后一个属于胡安·安东尼奥·萨马兰奇．正是他,把负债累累的国际奥委会变成了了全世界最有影响的非政府组织.     

海南的花海南的叶

不巧,去少雨的海南正遇上海南一年的雨季,在海南的几天,多在汽车和酒店里渡过,只能拉拉杂杂地写下一些浅浅的海南印象。 海南给我印象最深的是海南的花。 海南花多且多红艳,算得上绝美。一踏上海南的土地,无论山间田野,还是庭院楼阁,有无绿色的地方,均会看见那艳丽夺目的身影:红得发紫的三角梅,红中带粉的羊蹄甲,红中带蓝的木锦花,红中带黄的山丹丹,还有娇媚迷人的     

光明的、温暖的、吉祥的、圆满的与滋养万物的牛粪——牛粪与藏民的生活

牛粪在藏语中称为“久瓦”。在西藏．牛粪作为烧茶做饭的燃料已有上千年的历史。至今生活在雪域高原的广大藏族同胞仍将牛粪视为最佳的燃料。牛粪除了作为燃料外,在藏族日常生活中还有着特殊的用途与含义。藏族的传统生活与牛粪是息息相关的．甚至有研究者认为．牛粪体现了藏民族独特的人文色彩．风俗民情与生活态度等深层内涵……     

永恒的化石 不朽的篇章：疯狂的石头

当古生物学家发现它的时候,这只美丽的孔子鸟已经在地层里沉睡了近1.4亿年,对科学家而言,每一块化石的发现都唤醒了某个远古的生命,让它们死而复生。     

宋代的宗族祠堂、祭祀及其它

The Song Dynasty is the most important period in Chinese history in terms of the establishment of a new type of clan system. During the Song, Chinese social organization, at the grass-roots level, experienced a fundamental change. In the wake of the late-Tang collapse of the local power system, it was necessary for the Song to replace the ancestral lineage structure and develop a new system to adapt itself to the new circumstances brought on by drastic changes in its economy. Song Confucians played a vital part in the changes. Not only did they gradually solve the theoretical problems of the new type of clan organization, but they also developed many feasible and standard models. Eventually this model would gain even wider acceptance after the Yuan Dynasty with the rise of Neo-Confucianism. Thus, ancestral halls, serving as the major centers for the new clan activities, became prevalent among common people. Translated from Anhui Shifan Daxue Xuebao 安徽师范大学学报 (Journal of Anhui Normal University), 2006, (3): 322–327 This paper is part of a National Social Science Fund project, Research on Chinese Folklore History (Song and Yuan Volume, You Biao, ed.)     

中国家庭史

Conjugal relationship has a predominant role in ancient Chinese familial life. Yet most researches on conjugal relationship have tended to focus on the arrangement of marriage, disregarding marital life after wedding. It is the general impression that matrimonial relation follows the ethics of Confucian doctrine of “the husband as principle of the wife,” or relevant code of laws like “Seven Outs,” edited according to these principles. There are three factors that contribute to marital relationship in the Tang Dynasty: ideology, ethics, and written laws. Although written laws are influenced by Confucian ideology, and hence following Confucian system of manners, on the practical level, ordinance still appears as the most reliable source to analyze familial relationships. People in the Tang Dynasty stress family status when they marry wives, yet when marrying concubines, versatility is of interest. Whereas records in official history documents and epitaphs are not entirely accountable, the complicated relationships between husband and wife, husband and concubine, and that between wife and concubine need to be further illustrated. Translated by Lai Yipeng from Qinghua Daxue Xuebao 清华大学学报 (Journal of Tsinghua University), 2008, (1): 46–62     

明代地域商帮兴起的社会背景

In the mid-Ming Dynasty, the means of transportation were greatly improved; commodity production became more developed; silver was gradually monetized; commercial taxes became lighter; and social attitudes towards merchants changed. All these developments created a favorable environment for the formation of regional merchant groups. Meanwhile, social factors at the regional level—characteristics of local commodity production, favorable natural environment and production structures, as well as Ming government’s practice of border defense, border trade, foreign policy, local customs, and the interpretation of commercial activities of local people—all contributed to the emergence of merchant groups. Translated by Wu Yanhong from Tsinghua Daxue Xuebao 清华大学学报 (Journal of Tsinghua University), 2006, (5): 81–94     

"五德终始"说之终结——兼论宋代以降传统政治文化的嬗变

The Five Virtues theory, designed to legitimate rules, was based on the belief in a cosmological system. The theory of the Five Virtues was replaced by the theory of Confucian orthodoxy based on moral critics during the renaissance of Confucianism in the Song Dynasty. The intellectual elites in the Song Dynasty launched a campaign against the Five Phases theory and the Apocryphal Texts, Fengshan, and Chuanguoxi, which constituted the main body of traditional political culture. They sought to eliminate the theoretical value of these traditions and eradicate their influence on people’s thoughts. Their high keyed and advanced political and ethical notions during the Song period became universal values in the Yuan, Ming, and Qing dynasties. The changes in the traditional political culture reveal the intellectual trends from the Song Dynasty throughout the Qing Dynasty. Translated by Luo Hui from Zhongguo Shehui Kexue 中国社会科学 (Social Sciences in China), 2006, (2): 177–191     

南宋杭州的开封宫观——宗教文化转移之实例研究

The central government of the empire moved south from Kaifeng to Hangzhou after the collapse of the Northern Song Dynasty, resulting in some of the Daoist temples that were originally in Kaifeng to be re-established in Hangzhou. These reestablished temples were, for the most part, intimately related to the imperial politics. They were a manifestation of the continuation and legitimacy of the imperial regime and were a psychological confirmation of the safety of the regime and the imperial household. From this we can see, in the midst of religious cultural changes, how the basic cultural factors were interrelated with particular believers. Translated from Sichuan Daxue Xuebao 四川大学学报 (the Journal of Sichuan University), 2006, (3): 33–39     

On the ‘Meishan Phenomenon’ in Song culture

The Song Dynasty enjoyed a splendid culture. Meishan, a small county in Southwest Sichuan, was one of the most developed cultural areas. This is closely related to a large-scale immigration after the collapse of the Tang Dynasty and the ‘Jingkang defeat’ in the Song Dynasty. Meishan was an area receiving more immigrants than other regions. A great number of distinguished families from North China brought with them the advanced culture of the Yellow River areas to Meishan, which combined with native culture, and produced many “cultural clans” from this “clan culture.” Some of these people became elites in various areas through education and the Civil Service Examinations. The so-called “Meishan Phenomenon” was a result of cultural melting. Translated by Li He and Zhang Hai from the Journal of Sichuan University, 2004: 3     

Conflict and mutual support between local consciousness and national consciousness disturbance on Chuanxing suoji in 1936

From the late Qing Dynasty to the Republican period, there was a transition on the understanding of the relationship between China as a state and its localities. Local and national consciousness generally supported each other but were in conflict at times. In this essay the author intends to explore the reasons and influences of the Sichuan people’s criticism of the Chuanxing suoji (Rambling Notes on Sichuan) letter written by Chen Hengzhe, and analyze the interplay between local and national consciousness in the early days when the Nanjing government controlled Sichuan. The uproar caused by the article also showed the gap between mainstream intellectuals and peripheral intellectuals. __________ Translated from: Sichuan Daxue Xuebao Zhexue Shehui Kexue Ban 四川大学学报: 哲学社会科学版 (Journal of Sichuan University, Social Science Edition), No.1, 2004     

宋明以来宗族制形成理论辨析

The discussion of the formation of patriarchal lineage system since the Song and Ming dynasties can be divided by the turn of 1980s and 1990s. The earlier period research is rationalized by four theories under the perspective of feudal society: the theory of village commune, the theory of lineage authority, the theory of patriarchal thought, and the theory of the restriction of land relations. The theoretical breakthroughs of the latter focused on the lineage's popularization, “three changes” of the kinship organization and the social vicissitude, the national identity, the lineage's community-compactization, and the generalized analysis on the reason of patriarchal lineage's formation. __________ Translated by Xiong Ting from Anhui Shixue 安徽史学 (Historical Research in Auhui), 2007, (1): 75–87     

Behind the form: A historical analysis of the agriculture encouragement system in the Song dynasty

Using the political culture analysis method, this paper discusses the origin, contents and functions of the agriculture encouragement system of the Song dynasty, which originated from the pre-Qin period (221–207 BC). The main content of this system in its early stage is that in the early Spring days, the king symbolically ploughed a piece of land near the suburbs of his capital in order to send to his subjects a clear message of the importance he attached to agriculture. It was expected that peasants would be encouraged by his majesty’s guidance, and thus agricultural production of the countryside would be promoted. With the rationalization of the political system since the Qin period, agricultural encouragement gradually became a routine work of the Chinese governments at different levels. Under the Northern Song dynasty (960–1127), “agricultural encouragement envoy” was added to the official rank of heads of counties and prefectures. They each were required to take the responsibility of persuading peasants in their jurisdiction to work harder in the field. The actual work as an “agricultural encouragement envoy” in the Song dynasty was to go to the countryside to reward peasants with food and wine in early February, and to write an essay to express his encouragement, and to distribute it to the peasants. Formalistic as it is, the agricultural encouragement system is a typical manifestation of the traditional Chinese political culture. As one of its social impacts on the Song society, it helped the spread of advanced agricultural technology with its institutional basis. __________ Translated from: Zhejiang Daxue Xuebao, Renwen Shehui Kexue Ban 浙江大学学报: 人文社会科学版 (Journal of Zhejiang University, Humanities and Social Science), No. 1, 2004