The Discourse of Fengsu in the Song Literati’s Writing: The Example of Boat Racing

The category of “customs,” or fengsu, was important for the literati of the Song dynasty in writing local histories. It covers local practices of festival rituals, weddings and funerals, rites for passage into adulthood, sacrificial rites, and the like. The main purpose behind the literati’s efforts to record fengsu was not to acknowledge local variations but to censor local customs and transform society. This paper looks at these type of texts as a discourse that is meant to promote the correct, standard performance of rites and suppress those deemed improper. It uses boat racing in Song records of fengsu as a case study to illustrate how the imperial spectacle of boat racing in spring was propagated and how the linkage between the death anniversary of Qu Yuan and Duanwu were reinforced. Meanwhile, the popular ritual of boat racing during the summer, which bore distinct violent and shamanic attributes, was strongly criticised. Through these efforts by the literati, a normative discourse of the boat-racing ritual was repeated and reinforced in the fengsu recording.     

湖南衡阳县赤石天门山西汉墓发掘简报

该墓是带墓道长方形土坑竖穴墓,出土随葬器物54件,其中有5套陶礼器鼎盒壶钫完整组合,出土30件日常生活陶器,还伴出大量泥郢称、泥半两.随葬器物从侧面反映了楚国故地衡阳在西汉早期,一方面承袭战国晚期楚国的礼制习俗,另一方面又开启西汉中晚期的封建田园经济生活新风尚.     

中国史前音乐文化区及相关问题初论

本文从史前乐舞材料入手,对中国史前音乐文化区进行了全面的探讨,将其划分为中原区、海岱区、甘青区、江汉及邻近区、环太湖区、辽河区等六大区域。在此基础上,对中国史前音乐文化的承传方式以及礼乐文化的发展模式予以解析。     

Civil-military tensions during the Kangxi emperor��s first southern tour

Starting with a court debate which broke out in the spring of 1684, this essay explores the multivalent symbolism of the Kangxi emperor’s first imperial tour to Shandong and Jiangsu provinces in the fall of 1684. Some courtiers advocated treating the Kangxi emperor’s touring activities as a rite of conquest, while others saw them as an exercise in sagely rule and benevolent civil governance. Here I suggest that this ritual controversy revealed a tension between civil and military values within the political culture of the Qing court. Furthermore, this ideological tension became most acute and apparent during the Kangxi emperor’s “eastern” and “southern” tours of 1684, when the imperial procession approached and crossed certain culturally and symbolically significant locations. As such, we are reminded that the legitimization of Qing rule was never fully complete, but was rather an open-ended and ongoing historical process.     

丽水胡椒坑畲族祖图

畲族是中国现存的较古老的民族之一,具有悠久的历史和独特的传统,其中各支族自行绘制的祖图是最富特色的民族文化遗存之一。本文以丽水联城镇胡椒坑村现存的绘制于清光绪四年(1878)的祖图为例,介绍完整的一套畲族祖图所包含的主要内容,以及它在祭祀仪式上的使用情况等相关问题。     

Two decapitations from Roman Towcester

Two young adult males from a Roman cemetery at Towcester show unambiguous evidence of decapitation In one, the skull had been placed over the lower legs, and in the other, the skull was in its correct anatomical position. The significance of this variation and the reasons for decapitation are discussed. Copyright © 2001 John Wiley & Sons, Ltd.     

国内外旅游服务供应链及复杂网络相关研究综述与启示

本文提出了旅游服务供应链研究的基本框架,综述了旅游服务供应链研究中有关供应链内涵、供应链网络结构、供应链管理和供应链评价方面的内容。在此基础上,文章认为,旅游服务供应链的网络结构研究有待深化、管理研究应加强宏观角度的研究、评价研究应增加评价维度。同时,通过对复杂网络理论内容的介绍,文章提出了旅游服务供应链的复杂网络特征：有向图,节点随机增长但具有非对称性,遵循择优选择机制以及局域性。最后,提出了未来旅游服务供应网络的研究方向。     

我国出境旅游供应链建设研究

近年来,出境旅游一面是迅速发展,另一面是市场存在许多问题和不成熟的方面,如本文从出境旅游供应链角度,构建合理的出境旅游供应链,并分析其悖逆选择和道德风险、外部环境风险、信息传递风险、监管风险,通过出境旅游供应链的核心企业管理、应急系统建设、节点企业集成、诚信体系培育等建设一个合理的、柔性的出境旅游供应链,使出境旅游各要素在链上顺畅流通,从而保证整个出境旅游市场健康持续发展。     

旅游目的地供应链概念模型的构建

供应链的概念最初是为了解决企业内部各职能部门之间流通不畅、存货和能力配置不合理的问题而提出的,其后扩大到企业之间形成一个整体的功能网链结构模式。旅游供应链概念最早始于对分销渠道的分析,虽然随着旅游供应链实践发展的深入和理论探讨的增多,学者们从不同角度对其展开了深入研究,但目前在旅游供应链概念理解上尚未达成共识。本文从旅游目的地角度出发,结合对旅游供应链概念的分析和认识,提出了本文的旅游目的地供应链概念,并在对旅游目的地供应链构成主体进行分析的基础上。提出了旅游目的地供应链概念模型,以期对旅游目的地供应链建设有所帮助。     

From the Ground Up: Agency,Practice, and Community in the Southwestern British Bronze Age

Embodied, sensual, engagements between people, earthly elements, and celestial bodies during focused, periodic acts of ritual construction and artifact deposition in the southwestern British Bronze Age resulted in the remaking of identities, local communities, symbolic/mythical knowledge, and the landscape itself. To appreciate how material culture, time, and space were employed to define the criteria by which people understood themselves and their world necessitates an archaeological focus upon shared practices in particular settings that served to define rules of engagement with the environment based upon shared human perceptions. Agency appears in this encounter as central in the construction and perpetuation of symbolic perception, shared social memory, and community identity.