近代旅日闽侨与侨乡联系探究(1840-1945)

在不同的历史时段和不同的区域,华侨与侨乡之间存在着不同的联系状况。基于普通华侨社会生活史的角度,考察了近代旅日闽侨与侨乡的多元联系及其演变形态,认为这些来自社会底层的普通华侨,与侨乡社会保持了不可分割的历史联系,逐渐成为侨乡社会发展的推动力,拓展了侨乡社会的外部发展空间,倡导今后运用历史社会学的田野调查方法,探寻其联系的不同方式及其影响,以期拓展日本华侨史研究的学术视野,深化对侨乡社会文化变迁的认识。     

“西南”区域地理概念及范围的历史演变

"西南"区域地理概念及范围经历了长期的发展演变历程。先秦时期的"西南"主要包括巴和蜀。汉晋时期,"西南"区域概念正式确立,包括巴蜀和西南夷地区。唐宋时期,狭义的西南是指唐、宋王朝疆域内的西南地区,即唐代的剑南道、山南西道、黔中道,宋代的川峡四路;广义的西南还包括疆域外的南诏(大理)以及其它一些民族和王国。明清时期疆域内的"西南"出现了三种主要观点,较之前代范围有所扩大。近现代的"西南"概念发生了重大变化,只包括国家疆域内的西南各地。"西南"概念及范围受地理方位、地理环境、行政区划等因素的影响,具有动态性、模糊性、相对稳定性等特征,还有民族、边疆、政区、经济等多重含义。     

New archaeozoological evidence for the introduction of the guinea pig to Europe

The remains are described of a guinea pig dated to the end of the 16th - beginning of the 17th c. AD. The animal was discovered at a site in Mons, Belgium, and is the first European archaeozoological find dated with certainty on the basis of both the archaeological context and a radiocarbon dating of its bone. This find confirms that the guinea pig was introduced to Europe soon after the conquest of South America. The morphological and metrical analyses performed on the skeletal remains are in agreement with the iconographic and literary sources indicating the domestic status of the animals imported to Europe. While a previous discovery in England suggested that the guinea pig was a prestigious animal, the present study argues that it was accessible to several classes of the population which may be related to the rapid spread of this prolific animal after its introduction in Europe.     

王守仁平定宁王宸濠叛乱三次献俘行迹考略——从故宫博物院藏王守仁书《铜陵观铁船歌》说起

王守仁平定宁王宸濠叛乱,不论是对当时朝廷还是对王守仁本人,都是一件大事。然而关于王守仁的献俘行迹,史载却颇多错乱。故宫博物院藏王守仁书《铜陵观铁船歌》长卷,是一件非常珍贵的历史资料,不仅对于考证正德十四年九月至正德十五年三月王守仁平定宁王宸濠叛乱后的三次献俘行迹与艰难处境有很大帮助,对于了解王守仁遭遇政坛险恶与人生坎坷的复杂心理也有很大裨益。     

Chicago goes global: redevelopment,culture, and fear

Chicago's remarkably flexible growth machine, like their brethren across Rust Belt America, continues to aggressively press forward to build an internationally competitive city. This paper deepens our understanding of Chicago's recently changed growth machine. It focuses on its current redevelopment narrative as it is used on the South Side and chronicles two new features about it: its revamped use of fear and its re-fashioned notion of culture. I flesh out these two elements as they circulate through a now dominant redevelopment program: historic preservation. I chronicle three points in this paper. First, programs like historic preservation, like so many current city programs, have now fully shifted to being a neoliberal economic development tool to promote the “go-global Chicago” project. Second, two dominant fears recently nuanced anchor the narrative: fear of a city-destroying globalization and fear of city-subverting poor African-Americans. Third, a revamped notion of culture is used that helps provide resonance and dark appeal to the two offered fears. The culture notion is put into play as two dominant things, as the idealized and timeless glue that unifies Chicago's mainstream and as problematic values and meanings carried by black bodies which renders them civic tainting “ocular trash”.     

From values to narrative: a new foundation for the conservation of historic buildings

Since its inception, modern conservation has derived the significance of a heritage asset from the identification and prioritisation of distinct classes of values. Different systems of values have been proposed, and the focus of the debate has been on the competing merits of such systems, with little attention paid to the genealogy of their theoretical foundation. If such values-based systems were ever appropriate, they are increasingly out of step with other areas of cultural life, and the resulting tensions are particularly manifested when considering change to historic buildings and environments. The currently under-theorised state of conservation is positively harmful both to the conservation professions and to the buildings we seek to protect. It is increasingly urgent therefore that we understand conservation’s philosophical origins, that we question the application of a late-nineteenth-century modernist approach to culture, and that we seek a better theoretical foundation.     

拉萨八廓历史文化街区旅游发展居民感知研究

历史街区是特定地域历史、社会、文化的核心载体,兼具遗产保护、旅游开发价值,在历史街区旅游发展过程中,如何平衡保护与开发是历史地段发展一直面临的挑战。拉萨市八廓街为"中国历史文化名街",代表着藏族历史文化街区的价值与特色,同时也是西藏集宗教、文化、旅游、商业为一体的重要旅游吸引物。本文以八廓街历史文化街区为例,通过实地观察及问卷调查等方式,探讨旅游开发影响与居民感知之间的关系。研究表明,旅游对于地方经济的积极效益已得到普遍肯定,但是旅游对历史街区的具体作用,尤其是对社会文化负面影响的表现是存在分异的,由此也形成了居民态度的差异。     

中心-边缘:近代中国经济格局的转变

文章从国际尺度和国家尺度对近代中国的经济格局进行考察,认为1800年前中国是世界经济中心之一,近代中国则成为欧美制成品的销售地和原材料的来源地,中国由此转变为世界经济的边缘。这种世界经济格局又影响中国内部的经济格局,原来南北经济差距转变为东西差距,东部沿海成为中国经济的中心区,西部则成为中国经济的边缘。     

对岭南地区一种早期石器时代文化的辨析

本文通过对岭南地区从旧石器时代晚期到新石器时代早期一批重要遗址的石器进行文化分类排序的尝试 ,归纳出一套具有典型特征结构的石制品组合 ,并将以这套石制品组合为代表的遗存命名为“黄岩洞文化”。对岭南地区所谓的“中石器时代问题”也提出了自己的看法。     

商初贤相伊尹新论

对于贤相伊尹的研究,由于种种原因,仍处于误区之中。其一,多数介绍资料,都一致确认伊尹是有莘氏的家奴,善于烹调,以美味喻政治,因而得到成汤的重用。又有部分学者认为,伊尹为家奴说不可取,伊尹应是大巫,是宗教领袖,所以他能协助商汤灭夏建商。此说当今颇为流行。但证据不足,且从伊尹一生的政治生活来看,亦无相关行迹,因而此说也不可信。其二,伊尹放太甲于桐宫,三年见效,太甲复位,卒成名王;与另一说伊尹篡位自立,七年后太甲潜出,诛杀伊尹说,相提并论,缺乏选择与判断。后来虽有学者加以纠正,但论证力度不足,影响甚微。本文认为,伊尹本是夏朝贤臣,有高度的政治智慧,丰富的从政经验,他的离夏从汤,是明主与贤臣的双向选择,是历史的必然机遇。又认为太甲杀伊尹说证据不足,只有伊尹教诲太甲说是正确的。