“光州固始”的历史文化解读

“光州固始”,一个将豫、闽、台三地永远联结在一起的历史地名,一个闽台人心目中的圣地,一个南北文化交流的永远的历史印记。     

"开漳圣王"固始寻根

固始，中原南部一个并不起眼的山区县。从地图上找，它只是那么一点点，然而在中国移民史上，却相当重要。中国历史上几次大的移民浪潮几乎都与中原有关，在这几次大的移民浪潮中，固始几乎占据了主导地位。西晋末年，“八姓入闽”就有河南光州望族的痕迹；唐初移民，固始陈政、陈元光父子带领固始宗亲进入了福建，在漳州一带落户生根，这是固始人在东南一带聚居的开始。     

“闽人称祖皆曰自光州固始来”之人地关系分析

据族谱和方志记载,闽台客家祖籍多源自今河南省的“光州固始”。学术界对此虽认知有异,但无大的分歧。据1953年台湾的户籍统计,每5户台湾居民中就有4户先民来自“光州固始”。有人曾形象地说,台湾之根500年前在福建,1000年前在河南,台、闽、豫1000年前是一家。因此,探讨固始与闽台的关系,既是研究豫、闽、台三省社会发展史的重要内容,也是研究中国的文明化进程的重要命题,同时还关乎众多海内外华夏儿女的寻根情、故乡梦。     

固始苏姓考略

一 苏姓何时居于固始,方志谱牒无载。明嘉靖《固始县志》卷二“山川”条中有大苏山,“相传苏真人升仙之所,下有苏仙石”,此地今属商城县,这是固始历史地域内最早有关“苏”姓的记载。虽为传说,但说明早在汉代,固始已有与苏姓有关的地名,也可间接反映在此时,固始已有苏姓族人居住。     

根亲文化的概念、内涵、发展与创新

“根亲文化”这一名词是我们信阳根据自己丰厚的人文历史文化资源和根在信阳的海内外同胞不断回到祖地寻根谒祖、恳亲联谊的现象首先提出的特色文化名词。经过固始连续多年举办“唐人故里?闽台祖地”中原（固始）根亲文化节,“根亲文化”品牌效应早已蜚声海内外,得到广大海内外同胞的肯定和认同,得到河南省和国务院的首肯和赞扬。今天,“根亲文化”在省内、国内和海内外华人华侨中已被广泛使用,成为独具特色的文化现象。究竟什么是“根亲文化”？发展“根亲文化”意义何在？本文谈一点粗浅的认识和看法。     

广东高州的冼夫人文化

一冼夫人被誉为“岭南圣母”“中国巾帼英雄第一人”,这是对其一生致力于维护国家统一和民族团结的历史功绩的最好褒扬。冼夫人文化在岭南盛行,尤以高州地区为重。谈及冼夫人文化,不得不从当地的冼太庙说起。冼太庙位于高州城人民路,潘州公园北面。明初,高州府治南迁茂名城(今高州市区)后,冼太庙也随之南迁,并于嘉靖十四年(1535年)建于东门外,嘉靖四十三年(1564年)和清同治年间(1862-1874年)先后重修。冼太庙主体建筑为三间四进,面阔13.2米.     

客家溯源

2003年10月,世界客属第十八届恳亲大会在河南郑州召开。这次盛会的重大意义在于,它从更深层面上增进了客家人对中原祖地的亲情和友谊,同时,也使河南人了解到历史上从中原南迁的汉人中,还有一支在世界范围内具有重要影响的“客家”民系。但是,至少对大部分中原人来讲,对客家起源     

由石棺葬遗存谈对金沙江中游新石器时代文化的再认识

传统所称金沙江中游新石器时代化“大墩子-礼州类型”，实际应划分为大体同时并存的“大墩子类型”和“礼州类型”二种化类型，时代约为商代中晚期至西汉初，皆属于南迁氐羌系统民族的农业化遗存。其中“大墩子类型”为以南迁的岷江上游石棺葬化为主体、吸收滇西“白羊村类型”等土化形成的一种石棺葬化类型，为滇西早期青铜—铁器时代化的源头之一。“礼州类型”则为安宁河流域大石墓化源头之一。     

寝丘与固始

寝丘与固始,本是两个不同时期却有某些关联的历史地名,因涉及固始是否从淮北侨置,也涉及楚相孙叔敖故里问题,从晋代争议到现在,尚无一个相对权威的定论。笔者综合近年资料整理情况,草作分析,并希望与方家商榷。     

南宋浙东学术论稿

一浙江是我国开发较早地区之一,从载入史册的春秋吴越算起,浙江至少已经有二千四百余年文字记载的历史了。宋室南迁以后,浙江的经济文化发展更为迅速,人才济济。以当时排得上名的学者人数论,浙江居全国之首,远超过湘湖、江西、河南等地。南宋以后的浙东学术,史称“浙东学派”。     

Resources mitigating the impediment of discrimination to the acculturation success of students migrated to Hong Kong

While discrimination against immigrants and resources for them likely influence immigrants’ acculturation success, how various resources moderate the influence of discrimination has not been clear. Achievement and social integration are indicators of acculturation success. From structural-functionalist theory, resources that mitigate the adverse influence of discrimination are likely to be those functional to the host society or its social integration. Earlier social integration with the host society thus may be a crucial determinant of acculturation success, partly by mitigating the adverse impact of discrimination. Conversely, resources such as welfare reception, affiliation with an organization in the home place, and fluency in the language of host society may aggravate the detriment of discrimination. These expectations are sustainable with a study of secondary school students who migrated from the Chinese mainland to Hong Kong. Among the 1243 students, 416 had come to Hong Kong within 2 years. The supportive findings indicate that acculturation success in the face of discrimination would require early social integration into the host society and disconnection from the home place. Importantly, while fluency in the host language appeared to be conducive to acculturation success, it aggravated the adverse effect of discrimination on the success. Hence, communication in a discriminative context would be dysfunctional to the operation of host society.     

Flaming Phoenix to Travel Afar Dedicated to the Asian Tour of the Chinese Porcelain Exhibition

<正>In Chinese literature, ceramics are described as flaming phoenix created with fire and clay. In fact, Chinese ancestors began to create potteries as early as the Neolithic Age. During the     

論"孔子適齊"的事態義旨與道窮

<論語·述而>云:"子在齊聞<韶>,三月不知肉味,曰:'不圖為樂之至於斯也."自<史記.孔子世家>叙事發微至今,校斟注解乃至引伸議論之文字幾乎汗牛充棟.之所以拈出單句引以為本文的缘起發瑞,是因為這些語符的後面隱藏着孔子音樂本體論的諸種疑端,是因為"孔子適齊"這一事態及其意義引伸中歷來枝蔓旁生,也就給我們留下了某些學理爬梳的缝隙.     

From the Sacral to the Moral

ABSTRACT

This article examines sleeping practices and their spiritual meanings in English society. Sleep is one of the most fundamental experiences of everyday life, and this article examines how its temporal and spatial dimensions were shaped by a wide range of confessional groups according to theologies of salvation and resurrection from 1660 to 1700. The practices, rituals and objects that surrounded and sanctified the bedside highlight distinctive forms of sleep-piety that were supported by shifts in the provision and use of domestic space, by the pastoral objectives of Church divines and dissenting ministers, and by a flourishing genre of published spiritual guides that promoted private household devotions. This comparative study of sleeping practices nuances existing historical narratives about the fragmented religious landscape of these years. Most importantly, however, it offers a justification of the centrality of pious sleeping routines to the everyday experience of devotional practice by tracing the ways in which religious beliefs were embodied through subjective physical performances of sleep.     

Letter to the Readers

Dear readers,In the new round of reform and open-doorpolicy, culture along withpofitics, economy, society and environment, constitute five key ingredientsfor China＇s national construction. The last 30 years have witnessed how the first round of open-doorpohcy enableda wider learning from the world, resulting in the present-day better-off of Chinese people. One has therefore reason to believe that a wider and further exchange of ideas,