西周中后期血缘宗族与王权政治博弈下的族群认同

西周中后期血缘宗族与王权政治的冲突是研究西周历史进程课题中必谈的话题。而对二者矛盾冲突背后的族群认同态势进行研究,则往往被忽视。西周后期诸王政治变革上的一些举动都具有历史意义上的相似性。在分析和综合的基础上,这样的历史趋势更加彰显。穆王对五服制的突破,打破了传统的宗族关系所界定的夷夏之限;厉王变革垄断了社会资源,是对传统宗族族权"私有圈子"的突破;宣王料民则以权力让渡的形式承认了社会群体的多元化。族群认同的进一步实现,既需要对传统宗族界定族群模式(宗、族同构)的突破,更需要对异族群进行制度上的规定和权利上的认可。     

从现代视角看墨子的“民本”思想

正在西周时期,"普天之下,莫非王土,率土之滨,莫非王臣",天下所有的财产与人口,都在政权的管辖范围内。但到了春秋战国时期,血缘宗法制与等级礼乐制走向崩溃,于是墨子"背弃"周道,创立新说。墨子是我国古代下层民众的杰出代表,他从社会经济发展、下层民众的普遍利益得到保障,从对国家民主政治生活的要求,从国内及国家间和平等几个不同角度,提出了一系列具有"民本"倾向的思想。墨子思想的一个重要方面是重"利",因此,人们常常把他称为功利主义的思     

瓷中繁茂看青花——解读康熙民窑青花瓷

清康熙皇帝在位61年,创康乾盛世之始。此期景德镇以明末民窑制瓷业为基础,更上层楼,取得官窑与民窑共同的辉煌。其中最引人瞩目者莫过于青花瓷。当时,景德镇制瓷业分三个阶段：早期,康熙元年至康熙十九年;中期,康熙二十年至四十年;晚期,康熙四十一年到终年。相传康熙早期＂无官窑＂,亦指康熙十九年以前。     

宁波帮在汉口

宁波帮是汉口各大商帮中非常重要的一支商帮。在武汉开埠并走向近代化城市的进程中,宁波帮在汉口的各类商业活动可圈可点。宋炜臣、沈祝三、虞洽卿、卢镛标、庄俊等著名人物,他们分别在近代汉口实业界、近代汉口建筑业方面,展示着杰出的才能。在航运业方面,宁波帮也凭借其实力和经营方式,开辟航线,拓展长江航运业务,与国内多个重要城市建立了商贸联系。在武汉先后三次成为全国革命和政治中心的时候,宁波商人均不同程度地卷入其间。除了从商和参与政治活动之外,宁波人在丰富武汉的历史文化方面,也做出了大量贡献,其中尤以叶调元的《汉口竹枝词》为代表,在武汉文史研究方面的影响长盛不衰。     

唐代道举五经变迁及创设原因探微

正在科举制度的发展进程中,唐代开创了独特的道举;作为一项考试制度,研读道家经典并据此开科取士。唐代科举制度,统其大者,可分为"常举"与"制举"两类。所谓"常举",亦可称之为"岁举",国家按制度规定每年定时定科目而举行的考试;所谓"制举",以天子"自诏"并不定期举行,以求非常之才,其考试项目与内容均不固定。据《新唐书·选举志》,道举隶属唐代科举制     

近代白族商业奇才--董澄农

清末至民国年间,在洱海之滨的喜洲镇,活跃着一个著名商帮--"喜洲商帮".在它的带动下,喜洲工商业十分活跃,出现了由"四大家"、"八中家"、"十二小家"为核心的商业群体.使喜洲成为富甲一方的商业重镇.在这其中,曾出了一位具有传奇色彩的人物.他,就是赫赫有名的白族近代著名实业家--董澄农.     

传统乡村如何处置尝产

正尝产,俗称"公尝",即传统乡村社会人们以家族或父辈家长的名义配置但为同一家族或宗族各房共同占有的公共财产,且其本身或相应收入最初主要用于每年特定时间节点进行祖先祭祀仪式、坟墓与尝田的修整或其他与祭祀有关产业的维护,后来又便宜于家族子孙的家族公有资产,一般分为尝田、房胙丁田、尝田屋等有形资产形式。毛泽东在《寻乌调查》中对赣南寻乌的宗族公产的来源有这样一段描述:     

清代徽州祠堂的祭祀活动

正早在宋代,休宁县古林黄氏宗族就曾修建了黄氏宗祠。明代夏言请求天下臣民得祭始祖立家庙后,徽州民间兴建祠堂进行祖先祭祀达到一个高峰,这种传统一直延续到清代。"祠堂之制今巨族世家多有之,唯新安为盛。"(项:歙县《桂溪项氏祠谱》,"附祠记",乾隆二十年本)各县境宗祠祭祀风俗为盛。如绩溪县"邑多聚族而居,有宗祠支祠香火堂。岁时伏腊,生忌荐新皆在香火堂,     

试论封建社会国家对宗族的控制

正一很多学者在研究中国封建王朝权力边界时,普遍认为国家权力止于县,县以下的权力在于宗族之手。那么国家在意识形态上如何实现对宗族的控制呢?科大卫、刘志伟认为,"华南地区的宗族是宋明理学家利用文字的表达,改变国家礼仪,在地方上推行教化,建立起正统性的国家秩序的过程和结果",最终在意识形态上形成了地方对国家的认同。可见国家对宗族的控制其实就是通过宗族组织对内的控制来实现的。而宗族政治上有族规、家范,经济上有族     

血缘与地缘:孔、墨伦理思维之别及其意义

孔子将原初囿于家庭伦理的“亲亲”扩展为人我关系“亲人”的社会伦理，以家庭伦理类比社会伦理，但孝、悌为本的仁爱原则，由于家庭关系与非血缘的人我关系有异质差异，因此并不能对等和普遍化为社会伦理，这使得孔子还需从其它来源为仁爱原则寻找依据；墨子以地缘为基本社会关系，不再以特定伦理为社会伦理提供依据，试图从人自身追寻社会伦理确立的道德根源。孔子与墨子伦理思维变化的意义是：一、人性问题逐渐凸显。二、血缘宗亲伦理对日趋地缘制的社会如何可能。     

Personal Grooming and Outward Appearance in Early Muslim Societies

Past Muslim Societies have placed much importance on the outward appearance and personal grooming of both men and women based on the assumption that both physical attributes and clothing and adornment are benevolence God showers upon the believers. This is reflected in Medieval Muslim legal texts which provide much information regarding clothing, adornment and grooming. Along with shaping legal norms, those sources also contain discussion and response to a changing reality. This is a demonstration of the desirable and the existing alike and a reflection of a relationship of dependency and influence between reality and the written legal texts. The discussion of these sources shows that past Muslim societies, like many others, used the importance of the outward appearance as a means to determining social relationship in general and hierarchical gender-based relations specifically. For themselves men have decided that fostering their outward appearance and keeping the rules of hygiene are fulfilment of God's wishes, but women are ordered to do so for two different reasons integrating belief in God and a patriarchal world view: becoming attractive to men and fulfilling their sexual destiny as this is the patriarch wish. At the same time it is important to mention that both men and women attend to their outward appearance for additional reasons, such as the wish to show their socio-economic status and power.     

Perceptions of national identity and attitudes toward immigrants and immigration in Canada and Germany

In the current research, we examined whether promoting an inclusive national ingroup that includes both immigrants and nonimmigrants would improve attitudes toward immigrants and immigration among members of receiving societies. We also determined whether one's nation of citizenship and individual differences in social dominance orientation would moderate the effects. Participants were 126 Canadian students and 282 German students, who completed a measure of social dominance orientation and were then asked to respond to a series of questions designed to heighten the salience of national identity (national identity), promote a national ingroup that includes immigrants (common national ingroup), or irrelevant questions (control). The dependent measures included attitudes toward immigrants and immigration, and subtle prejudice toward immigrants. Results revealed that the manipulation of a common national ingroup successfully promoted more positive attitudes toward immigrants and immigration among higher social dominance oriented Canadian participants, but tended to have detrimental effects on the attitudes of higher social dominance oriented German participants. Results are discussed in terms of the importance of considering the context in which groups are situated, as well as implications for developing strategies to promote harmony between immigrants and members of receiving societies.     

A critical review of multiculturalism and interculturalism as integration frameworks: The case of Canada

Pluralist societies face challenges developing diversity-related policies to integrate newcomers and facilitate harmonious relationships between ethnocultural minorities and majorities. The integration policies that governments implement have significant implications for intergroup relations in diverse societies. The current paper (i) discusses the characteristics of two integration policies, multiculturalism and interculturalism; (ii) examines how these integration policies have been studied within the psychological literature; and (iii) explores the policy implications of these concepts for intergroup relations research and psychosocial adaptation of immigrants. In addressing the above points, we have paid specific attention to multiculturalism in Canada and interculturalism in Europe and in Quebec, the French speaking region of Canada, which highlight the developing role pluralist integration strategies are playing in the social and policy debates surrounding integration, inclusion, and social cohesion.     

Cultural differences in teaching and learning

Teacher and student are an archetypal role pair in virtually any society. When teacher and student come from different cultures, such as in the context of economic development programmes, many perplexities can arise. These can be due to different social positions of teachers and students in the two societies, to differences in the relevance of the curriculum for the two societies, to differences in profiles of cognitive abilities between the populations of the two societies, or to differences in expected teacher/student and student/student interaction. This paper focuses in particular on these interaction differences. It relates them to the author's 4-D model of cultural differences among societies, based on research on work-related values in over 50 countries. Differences in expected teacher/student and student/student interaction are listed with reference to the four dimensions of Individualism versus Collectivism, large versus small Power Distance, strong versus weak Uncertainty Avoidance, and Masculinity versus Femininity. Some effects of language differences between teacher and student are also discussed. The burden of adaptation in cross-cultural learning situations should be primarily on the teachers.     

Temporary migration and the institutionalization of strategy

This paper analyzes temporary migration, migration undertaken as a sojourn. Stressing migrant motivation, this paper shows that the institutionalization of intention, or what is here termed strategy, is an important aspect of all migrations. Using this perspective to distinguish between permanent and temporary migration, the author then analyzes the structural patterns and institutionalized sequence common to most temporary migrations. Four aspects of the sequence are discussed: (1) The structural conditions in societies in which temporary migration is most common, (2) Recruitment patterns and network formation linking home and host societies, (3) Patterns of settlement in host societies, and (4) Patternsof return migration. For each aspect, the paper shows that the institutionalization of motives is an important level of migration often left unanalyzed by theorists using social-psychological or macro-level push-pull theories of migration.     

The effects of economic development and modernization in resolving traditional-modern attitudinal conflict

Experts point out that development changes societies in ways so profound that they cannot be anticipated by the participants in the experience. This article analyses the effects of rapid economic development on traditional life styles and the resolution of ensuing attitudinal conflict. Previous studies of traditional-modern (T-M) problems encountered in the process of modernization are reviewed and modernization theories and methodological problems are discussed. Evidence is presented for a T-M model based on studies in West Africa, Australian aborigines, Hong Kong Chinese, Japanese, and Alaskan Eskimo, identifying certain independent variables which are held to influence modernization: the nature of traditional ecologies, e.g., agricultural, pastoral, or hunting/fishing societies, the severity of socialization and the nature of traditional authority systems. The analysis confirmed that development does change societies in profound ways, uprooting cultures, altering environments and modifying individuals physically and psychologically. However, it was also postulated, based on T-M research, that hunting, fishing and the main pastoral societies are generally more highly resistant to change, do not want change and may be better off without it. In contrast, most agricultural and mixed agricultural-pastoral societies are not only more susceptible to modern change, they can usually derive the most benefit from it and also in most cases want change.     

The Almohads and the Qur’ān of Uthm ān: The Legacy of the Umayyads of Cordoba in the Twelfth Century Maghrib

The sixth/twelfth century geographer, al-Idrīsī, alludes to the presence of the so-called Qur’ān of Uthmān in the great Mosque of Cordoba and a ceremony in which it was brought out and paraded daily after the Umayyads proclaimed themselves caliphs in 317/929-30. Around 552/1157, the same Qur’ān appeared in the processions of the Almohads, a Ma?mūda Berber dynasty from the High Atlas mountains, who also claimed to be caliphs. Ibn ?ā?ib al-?alāt, al-Marrākushī and the unknown author of the ?ulal al-mawshiyya, who describe the Almohad parades, all mention the Qur’ān's Uthmānic antecedents and possession by the Umayyads. Using this as a starting point, this paper will explore the image the Umayyads projected in the Maghrib, and the later significance of Cordoban Umayyad prototypes to the ruling Mu’minid dynasty of the Almohads. This contributes to a larger discussion of the evolution of a paradigm of imperial power in the Islamic west and its manipulation to legitimise a succession of dynasties whose actual origins, ambitions and praxis diverged widely.     

Multiculturalism in Malaysia and Singapore: Contesting models

Malaysia and Singapore are good examples of multicultural societies albeit with different acculturation ideologies. Both countries comprise three main ethnic groups but in diametrically opposite proportion. In Malaysia, 50.4% of the population is Malay, 23.7% Chinese, 11% indigenous peoples, 7.1% Indian, and 7.8% other races. In Singapore, the ratio is 74.1% Chinese, 13.4% Malay, 9.2% Indian and 3.3% other races. Due to its colonial past, “ethnicity” has been the central policy issue in Malaysia and remains so up to this day. The dominance of communal politics can be understood in Stephan and Stephan's (2000) model of integrated threat theory. In Singapore, the city-state does not believe in affirmative action and it prefers to manage cultural identities on the basis of a multicultural ideology (Berry and Kalin, 1995, Berry et al., 1977). In this article, multiculturalism is used to refer to public policies carried out by the two countries to manage their plural societies. We will discuss the development of the multicultural models that have evolved in the two countries. While Malaysia's model of multiculturalism is based on policies that have been instituted to manage inter-group tensions, prevent violence, and pursue social justice between the ethnic groups as a result of its past, Singapore's model is guided by pragmatic realism and market fundamentals associated with the needs of a global city. Both models will face challenges in the coming years as they each adapt to the seismic shifts in the geo-economic landscapes.     

Becoming English: The Monro Family and Scottish Assimilation in Early-Modern England

ABSTRACT

Migrant assimilation into host societies has been the subject of intense theoretical debate, but the applicability of the resultant modelling to historical data is unclear. This article addresses that lacuna through a case-study of the assimilation trajectory of one Scottish family, the Monros, in England in the century after 1690. The Monro experience suggests that ‘classic’ assimilation modelling remains a useful, if imperfect, conceptual tool. At the same time, it acts as a counter-point to historiographical narratives about the rise of ‘Britishness’, since the main loci of this family’s identity were successively Scottish and English, but never ’British’.     

Intercultural education for multicultural societies: Critical issues

This article presents evidence for the need for intercultural education in multicultural societies. Pupils who are culturally different from the majority need it to learn to function effectively in their own culture as well as in the majority culture. Since an important objective of education is to prepare individuals to function effectively in their environment, all children in multicultural societies could profit from exposure to effective intercultural education. Our research with American teachers and their Latin American or Hispanic pupils suggests that teachers also need to learn about the patterns of perceptions, values, and behaviors of culturally different pupils. Objections to intercultural education are listed and refuted. Advantages and disadvantages of three new approaches to intercultural education are discussed. Special attention is given to the attributional approach, an informational approach which is particularly well suited for use in educational settings. Research bearing on the effectiveness of this approach is presented.