明清徽州家谱与徽州社会风俗

明清徽州社会是具有典型特征的区域社会,盛行"仁让之风"、重视血缘关系、重视婚姻门第是其中主要的几种社会风俗。这些社会风俗的形成是多种因素共同作用的结果,而明清徽州家谱在其中所起的作用则不可低估。明清徽州社会利用家谱宣扬了"仁让"之风,通过家谱保持血缘纯洁性,也利用家谱维持婚姻的门第等级。     

国际移民认同问题：一种身份政治研究方法

论文从身份政治的研究视角,对移民认同问题进行了分析阐述。认为移民认同问题的研究包括三个主题：族群身份层面的文化认同主题、民族身份层面的国家认同主题和全球化时期多重身份层面的全球认同主题。国际移民身份政治研究在时间线索上依据从单一到多维的趋势发生和发展;新的自变量的介入导致研究模型随之发生变异,以保持对后来出现的经验实际事件的有效解释和预测;移民身份政治研究可以提供多领域研究之间的共同理解的基本框架,研究的问题和研究方法之间存在着内在联系。     

从商文化看商王朝的南土

本文着重从商文化在南方的分布变化探讨商王朝的南土.近年,随着一批新材料的公布,我们认识到在二里岗上层至殷墟一期阶段,商文化在南方已经越过霍山,势力发展到安庆一带,并在强盛时突破石门皂市——岳阳铜鼓山一线,推进到了江西樟树市附近.而在西南方要远至商洛的东龙山,东南方达盐城龙岗.殷墟二至四期阶段荥阳小胡村和正阳傅寨两处族墓地的发现,填补了安阳至罗山一直鲜有晚商时期商文化遗存发现的空白,对殷墟二至四期商文化的南界在罗山一带提供了支持.此外,本文还总结出了南方地区商周分界的三项标准.     

国外老年旅游研究进展与理论体系——兼论人文主义地理学研究老年旅游的思路框架

老年旅游的发展是全球人口结构老龄化的现象之一,成为了旅游学、老年学等多学科交叉研究的一个重要领域。国外已经形成了一个较为完善的研究体系,国内对老年旅游的关注日益提高,但尚处于现象描述等初期阶段,各学科关注度和研究深度较一般。本文以人文地理学科为背景,收集、整理并仔细分析了国外老年旅游研究的主要文献,系统性的地总结了国外老年旅游研究的进展脉络、线索、较具代表性的学术理论观点和多学科的理论与方法介入状况。从人文主义地理学的理论视角分析了目前国外老年旅游研究的不足,作出了人文主义地理学对老年旅游研究的适用性研判,并提出了新的研究思路框架。一方面致力于解决现实的研究问题,另一方面是寻求人文地理学科在老年旅游研究中的深度介入,兼具理论意义和应用价值。     

Was the Fishing Village of Lepenski Vir Built by Europe’s First Farmers?

Journal of World Prehistory - It is now widely accepted that agriculture and settled village life arrived in Europe as a cultural package, carried by people migrating from Anatolia and the Aegean...     

Spatial Distribution of City Tweets and Their Densities

Social media outlets such as Twitter constitute valuable data sources for understanding human activities in the virtual world from a geographic perspective. This article examines spatial distribution of tweets and densities within cities. The cities refer to natural cities that are automatically aggregated from a country's small street blocks, so called city blocks. We adopted street blocks (rather than census tracts) as the basic geographic units and topological center (rather than geometric center) to assess how tweets and densities vary from the center to the peripheral border. We found that, within a city from the center to the periphery, the tweets first increase and then decrease, while the densities decrease in general. These increases and decreases fluctuate dramatically, and differ significantly from those if census tracts are used as the basic geographic units. We also found that the decrease of densities from the center to the periphery is less significant, and even disappears, if an arbitrarily defined city border is adopted. These findings prove that natural cities and their topological centers are better than their counterparts (conventionally defined cities and city centers) for geographic research. Based on this study, we believe that tweet densities can be a good surrogate of population densities. If this belief is proved to be true, social media data could help solve the dispute surrounding exponential or power function of urban population density.     

广东地名语言文化空间结构及景观特征分析

作为语言符号,地名是人类群体活动、经济开发和区域文化进程中的集中体现。广东地名层从语种上明显可以分为三个层次:古越语地名层、地方方言地名层和全国通用语地名层。从时间上看,唐代以前,广东地名基本上属古越语时期,宋至明和清前期为南方方言地名时期,清末以来为北方书面语地名时期;从空间上看,广东地方方言地名层大抵在宋代已基本形成,清代最终形成粤方言、客家方言和福佬语地名文化景观三分广东的空间分布格局,粤方言地名层主要集中于珠三角及邻近地名,客家方言地名层位于北江和东江间的广大山区、丘陵地带,粤东韩江地区则多是福佬地名文化层;从形成原因分析,广东地名层主要归究于历史时期移民、区域人内口繁衍和土地大规模开发,加之人地矛盾日渐突出又为族群地名文化扩散提供了条件,而社会制度的发展和健全,最终成为广东地名层语言文化景观形成的重要机制     

Third Carthage: Struggles and Contestations Over Archaeological Space

This paper investigates how the archaeological site of modern Carthage was (re)produced and (re)appropriated by various interest groups from the early 19th century to the present. It traces the struggle of archaeologists and conservationists to protect Carthage’s ancient ruins within a changing urban environment invariably dominated by Tunisia’s most powerful and influential elites. The paper highlights some controversial issues that have affected the unity of an envisaged archaeological park in the area. In doing so, it brings to the fore the ongoing conflict between the different statuses of Carthage: symbolic capital of Tunisia, historic site, living city and tourist destination.     

陶淵明“始家宜豐”說獻疑

陶淵明故里何在?史傳、地理著作、陶氏宗譜的說法皆不一致,江西九江、星子、宜豐人士亦至今爭論不休。沈約《宋書·隱逸傳》等稱陶淵明爲"尋陽柴桑人",而樂史《太平寰宇記》引《圖經》說:"淵明始家宜豐,後徙柴桑。"近二十多年來,江西宜豐人士多方論證淵明"始家宜豐"。然證以史傳、顏延之《陶徵士誄》,尤其是陶淵明詩文,此說矛盾之處很多,實不足取信。