Refined and Elegant： Masterpieces of Suzhou-style Embroidery

＂Birds Perching at Winter Sweet＂ is an exquisite embroidery work, The work features a vigorous and straight trunk of the winter sweet, shone by plum blossoms and with a pair of birds perching at the branches. The embroidered work was based on one of the ink paintings by Emperor Huizong of the Northern Song Dynasty [960-1127] which is now collected in the Palace Museum in Taipei. The emperor is an accomplished artist skilled in painting and calligraphy.     

Ten Most Important Painting Masterpieces of Ancient China （IV）

<正>"Dwelling in the Fuchun Mountains", by Huang Gongwang, Yuan Dynasty "Dwelling in the Fuchun Mountains"is one of the few surviving works by Yuan Dynasty paint...     

豫剧在台湾

豫剧，原称“河南梆子”，也叫“河南高调”，大约产生在清代中期。因为河南省简称“豫”，定名为豫剧，是河南省最主要的地方剧种。主要流行在河南省及毗连的河北、山东、安徽、陕西等省。即使与河南相隔遥远的台湾，豫剧也是相当流行的剧种之一。豫剧既不产生于台湾，又与当地的语言风格、乡土民情相去甚远，何以能在台湾风靡一时且历久弥新呢？     

Queer Marxism in Taiwan

Abstract

This paper refutes the dominant assumption that Taiwan, unlike Mainland China, has developed a greater degree of tolerance for non‐normative sexual expressions as a result of its democratization. Recent legal and cultural changes indicate that Taiwan’s democratization consists of tendencies and repressive countertendencies. At the same time, this contradictory development has uniquely enabled a body of indigenous Marxist writings that mobilizes different senses of ‘queerness’ to demonstrate that the official celebration of diversity and human rights has actually further alienated and disempowered sex workers, promiscuous homosexuals, gay drug‐users, and other social subjects that are considered to be a threat to the liberal‐democratic order. I offer a reading of the critical writings of Josephine Ho, Yin‐bin Ning, Ding Naifei, and Wang Ping since the 1990s to explain why Queer Marxism in Taiwan is founded on a strong a‐statist discourse. I argue that a Queer Marxist intellectual practice emerged in Taiwan because liberal pluralism, institutionalized in what these critics call ‘state feminism,’ has failed to redress effects of social exclusion that (1) persist not despite of, but precisely because of, post‐martial law liberal reforms, and that (2) diverge in significant ways from individual experiences as members of officially defined minority groups (women, aborigines, migrant workers, or homosexuals). If social structuration is not always synchronic or isomorphic with state‐engineered legal changes, this difference also provides the occasion for Queer Marxists to interrogate the intellectual division of labor between feminism, assumed to be the analysis of gender as a non‐pluralizable category, and queer theory, assumed to be the analysis of sexuality as a non‐singular but personifiable category. Only by distinguishing between social relations and social identity can we comprehend how the rise of the Taiwanese Independence Movement played a key role in the naturalization of homosexuality as a fictive ethnicity, to which Queer Marxism developed as a historical response. As a geopolitically specific analysis of the aporia of substantive personhood, the Queer Marxism in Taiwan I re‐historicize is also a significant contribution to Marxist critique of liberal formalism that is of use to readers across the globe.     

Beautiful Temples in Taiwan

<正>Chung Tai Buddhist Temple in Nantou County Chung Tai Buddhist Temple,located in Nantou County in central Taiwan,is the largest temple in Southeast Asia.Admir...     

土地公信仰在台湾

<正>河南人以为管辖一地的神灵是土地神,俗称"土地爷"。"土地公"是台湾同胞对土地爷的尊称,也称后土、伯公、福神、福德正神。福德是名,姓张,祖籍河南濮阳。上世纪50年代以前,供奉土地神的土地庙几乎遍及河南每个乡村。在豫西偃师,家家户户院中迎门墙上均有一土地神龛。农历二月初二日土地爷生日时,民间要用猪头、鸡蛋等供奉土地,以求五谷丰登。     

妈祖信仰在台湾

台湾妈祖庙最多 台湾是一个信仰多种宗教的地区，正式登记有组织的宗教活动有道教、佛教、回教、基督教、大同教、轩辕教等11种。由于宗教多，所以寺庙也多。据台湾媒体报道，目前全台湾3．6万平方公里的土地上，就有2万座寺庙，平均每1．8平方公里就有一座。而在这些寺庙中，妈祖庙又最多，     

中原地区的“台湾村”

河南省邓州市张村镇的庙沟河畔，有一著名的“台湾村”。该村陈氏家族的始祖依那思罗，系台湾高山族人，于300多年前自台湾到此屯垦定居，发展繁衍至今。在依那思罗去世百余年后的清同治年间，发生了台湾高山族人前来“觅亲祭祖”的一桩事，被当时陈道平原原本本地记录下来，载入家谱内。邓州市“台湾村”陈氏家族现已发展到第13代，42户，200多口人，自1983年在市台办工作的涂征于《中国建设》杂志发表了“中原的台湾村”一文以来，一些新闻媒体时有报道。但因陈氏始祖的墓碑、祠堂早年被毁，加之长期以来的政治因素所致，缺乏实物和文字根…     

台湾的石敢当信仰

人们来到一个新的甚至有点恶劣的环境,当无法自我控制之际,辟邪逐厉与祈安求福的民俗信仰便应运而生。于是,辟邪物不仅成为民俗焦点,更留下可贵而亲切的文物。台湾各地“石敢当”的广泛应用就是这样。台湾不管是城镇、还是山区,     

台湾一瞥

这一组日记是纪1998年的台湾之行。我是应台湾“联合报系化基金会”之邀访台的。行程不满十天。我去那里作了演讲，也进行了参观访问，最后还抽出一天多时间到花莲游览。这是我第一次到台湾对于那里的匆匆一瞥。     

闽台糕饼粿印模与两地风俗

一 糕印、饼印、粿印形制各异、工艺精美,是颇为珍贵的民间艺术创作和文化创造.不仅代表着闽台两地的饮食文化,也反映两地的习俗信仰、节庆生活;同时也显现出艺术与生活结合为一体的传统风俗,在福建、台湾等地年节婚庆、敬神祭祖等传统民俗活动中都有广泛的传播.     

施姓在台湾

施姓在中华《百家姓》中排在第23位，在台湾姓氏中排在第27位。据说台湾的施姓有30万人之众，还涌现出了一些显赫的人物，如“红衫军”倒扁运动总指挥、原民进党主席施明德，“宏基”电脑创始人、台湾电脑大王施振荣，原司法部门负责人施启扬等。台湾施姓“根”在大陆，尤其是在福建的泉州地区晋江市，这是海峡两岸施姓宗亲的共识。     

Problems and problematics of teaching cultural studies in Taiwan

Abstract

The essay was written in the context of a Teaching Cultural Studies (in Asia) Workshop. In dialogues with practitioners and young faculty in Taiwan and Asia, it utilizes the author's own past and present experiences to articulate the difficulties and problematic of teaching Cultural Studies. The main argument proposes that teaching Cultural Studies needs to be grounded in local intellectual traditions and histories upon which critical works out of Asia and the Third World will have to be actively engaged to overcome the dominant condition of knowledge which singularizes the West as the only source for intellectual interventions.     

移民与台湾的"内地化"

在信息传播和交通条件相对落后的古代社会，文化和生产技术的扩散与交流，大多是通过移民实现的。中国移民史上漫长而艰辛的台湾移民即承载着民族融合和文化传播的特殊使命：它不仅是中华民族大融合的重要一环，还是中华文化从起源地向四周扩散、传播的一个重要方向。如此艰辛而漫长的历史进程始于西汉“七国之乱”之时，至唐末五代，先后出现了中原之民迁徙入闽的三次高潮。两宋以后，继有入闽之中原之民，迁至澎湖，进而渡海赴台。连横在《台湾通史》中记日：“当宋之时，漳、泉边民渐来台湾，以北港为互市之口。”至荷兰、西班牙殖民者入侵之前，中国移民，主要是福建漳、泉移民的足迹已经遍及台湾全岛，与土著居民和睦相处，共同开发台湾的资源，成为台湾的真正主人。     

福建王姓迁台录

先秦时帝王子孙称王子、王孙，他们的后人便有以王为氏的。周灵王(姬泄心，公元前571～545年在位)太子晋早逝，子敬宗袭爵位，周景王(姬贵，公元前544～520年在位)时为司徒，敬宗也是景王的侄儿。时周室日微，为了避乱，干脆改姬姓王了，以后子孙繁衍各地。现在闽、粤、台各地王姓，多来自“琅琊衍派”和“太原衍派”。琅琊为古地名，今山东省东南部的诸罗县一带。敬宗之后十一代孙王错的儿子王为战国时魏国大夫，其孙王谕、曾孙王息，先后任齐国大将和司寇，琅琊王氏发展成名门望族。太子晋四十九代孙王潮、王审、王审知入闽开基，奉为王姓…     

A study of the development of contemporary monasteries in Taiwan

This study investigates the modernization of Buddhist Monasteries, as illustrated by three famous monasteries in Taiwan, Fo Guang Shan, Ten Directions Monastery, and Chung Tai Chan Temple. With these three case studies, on one hand we can compare them with traditional Buddhist architecture; on the other hand, we can also observe whether the space form and building style of Buddhist architecture had adjusted, transformed or even changed accordingly as a whole, while the Buddhist monasteries in Taiwan were, at that time, facing the modernization of Buddhism.     

简述闽台施姓

施氏之一出自姬姓，黄帝之后。周武王弟姬旦，采邑在周（今陕西岐山北），因称周公旦，为著名政治家。周公旦长子伯禽就封于鲁，伯禽七世孙惠公第三子子尾，字施父，后裔以施为姓。施父七代孙施之常，是孔子72弟子之一。     

福建蔡姓迁台录

蔡姓源流蔡姓是姬姓的一个分支。周武王灭商后,封其弟叔度于蔡国(今河南上蔡县),和叔鲜、叔处三人共同监管教化殷族遗民,史称周朝三监。公元前476年蔡国为楚国所灭,建国551年,传23代,国君25位,子孙遂以国为姓。陈留是闻名的蔡姓郡望,东汉时大文学家蔡邕即居于此。三国魏居住于陈留考城的尚书蔡畦及其后裔晋大司徒蔡漠和南北朝刘宋时期济阳考城官吏部尚书蔡兴宗等,均极为显赫。西晋惠帝前陈留、济阳不分治,称陈留蔡氏。惠帝分陈留郡东部为济阳郡,陈留蔡氏中一部分又称济阳蔡氏。蔡氏入闽始祖蔡炉,四堂本《蔡氏家谱》载:“吾宗系出弋阳,自始祖…     

闽台苏姓

苏姓源自颛顼之后，夏封苏国，子孙以此为苏姓，成为望族。裔孙苏秦，倡合纵抗秦，持六国相印。苏建，字敬宇，汉武帝时随卫青、霍去病大破匈奴有功，封平陵侯，卒葬今陕西屑县武功山，是为苏姓“武功”堂号、“武功衍派”由来。苏建子三：苏嘉、苏贤、苏武。武帝天汉元年（前100年）苏武出使匈奴，持节不屈，流放北海牧羊，茹毛饮血，历尽艰辛，[第一段]     

台湾大姓之根多在河南

河南地处黄河中游,是炎黄子孙的重要发祥地,汉族的姓氏大多源于中原。 经过数千年的变迁,尤其朝代更替、天灾人祸等因素,中原人不断向全国各地播迁。特别是自秦汉到唐宋时期,河南人曾多次大规模南迁。过去民间有句古话：“宁肯往南迁一千里,不愿向北挪一砖地。”其中影响深远的两次人口大迁移均在唐朝。