新化刘氏始迁祖仕履及落籍茅坪考释

咸丰四年(1854年)湖南新化茅坪《刘氏通谱》序载:"先进公……生玉盛,字绪昌,号福裔.官邵州刺史,升淮盐御史.解组居邵州云路街,今之打信巷也.后奉编移籍落业上梅之茅坪,卒葬苏溪,我族之始祖,分衍政、远、滔三公派者也."民国19年(1930年)新化苏溪《刘氏通谱·始祖传世源流总表》记玉盛公:"字绪昌,号福裔,任丹徒令,...     

邹氏钱塘支祖坟考

正思道公——邹氏钱塘支始祖思道公是钱塘支始祖。清光绪甲午(1894年)科乡试(江南)考生邹凤标的朱卷有详尽的家世记载,追及始祖和先世,从台北成文出版社1992年版《清代朱卷集成》卷一九四"邹凤标"条可查到:始祖实,字诚明,先世本由山东邹县人,自七世祖讳思道,唐开元为杭州刺史,遂家焉,是为钱塘支。     

江姓的由来

江姓，汉族百家大姓之一，其源大多来自江国，系从古老的赢姓分出。唐代林宝《元和姓纂》记载：“赢姓颛顼元孙伯益之后，爵封于江，后为楚所灭，以国为氏。”元即玄，颛顼的玄孙即伯益，为赢姓始祖。伯益第三个儿子恩成，约于西周初期受封在“江”地，建立江国。据史料记载，江国在古代兖州与豫州之间，西临道国(在今河南确山县)，东与息国毗连(在今河南息县)，北接蔡国(在今河南上蔡县)，南滨淮水。其地当在今河南正阳县，面积相当于正阳县南半部。     

漫谈海盐钱氏

海盐钱氏是以钱缪为始祖，钱镠孙钱弘叔的后裔自明初由江苏宜兴蒙山分支，始祖为钱富一(钱镠第十五世孙)，原居海盐澉浦凤凰山麓。同里何镛之孙何贵四，于明洪武中将成都匀(今属贵州省)，其次子何裕刚生下三日不能行，便托钱富一收育，何贵四未再回归故里，钱富一之子万一终身未娶妻室，     

陈姓入闽入台

入闽 陈姓出自妫姓,其始祖为妫满,妫满受封于太吴之墟陈（今河南省淮阳县）,建立侯爵陈国。后陈国为楚所灭,妫满后裔便以国为氏,称陈氏,奉妫满为始祖。     

中国家谱体例概说（三）

我从哪里来？我的根在哪里？凡炎黄子孙、中华儿女,都十分关心这个问题。家谱中的“姓氏源流”就回答了这个问题。“姓氏源流”是家谱中的一项重要内容,正如《（江西婺源）星源严田李氏宗谱》（乾隆十四年）“渔溪翁自叙源流家纪”中指出的那样：“木必有本,水必有源》,此万古不易之常道也。不明其始,何以知祖之所自出;不晰其流,何以知派之所由分。”所谓“源”说的是姓氏来源,得姓始祖、始祖、始迁祖的有关情况;所谓“流”,说的是家族迁徙、分支分流情况。     

李姓源起考索

李姓是当今中国第一大姓,也是世界头号大姓。据统计,李姓占汉族人口的7.9%,即世界上李姓人口超过8700万人。李姓起源于今河南鹿邑。鹿邑古称苦县,春秋时先属陈国,后归楚国,是道家学派的创始人即李姓始祖老子(李耳)的生地。中国古代十分重视对氏族谱牒的研究和整理,但一则由于姓氏起源渊源久远,常追溯于无文字记载的史前时期,无信史可资凭证,因而多推测臆想之辞;二则古代谱牒编纂者常出于政治需要,抬高门第,勉强攀附,因而可信度不高,所以越是高门大姓,其源流越容易湮漫不清。李姓为唐代国姓,唐以后蕃衍兴旺,蔚为望族。李唐皇族有西北少数民族…     

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…     

宋庆龄祖籍在安阳

文昌韩氏始祖韩显卿为韩琦裔孙 国家名誉主席宋庆龄的父亲宋耀如,原名韩教准,出身于海南文昌韩氏,其始祖是南宋廉州（今广西合浦）太守韩显卿。韩显卿又是北宋三朝宰相韩琦的六世孙。     

福建林姓迁台录

林姓起源甚早，尊比千为始祖。比干为丁三子、帝乙之弟、帝辛即商纣王的叔父。纣王暴虐无道、残害忠良，比干冒死奏谏，遭纣王剖腹挖心而死，其妻陈氏怀有遗腹子，带侍女四人逃至牧野(今河南淇县、卫辉一带)，在树林掩映的石洞里分娩，生子名坚。周武王灭商建周，陈氏携坚归周，拜见武王。坚在林里出生，武王因赐其姓日林。     

郑州商城:外郭城的重大发现

自1953年郑州二里岗发现商城外城墙至今已经50年，在这长达半个世纪的时间内，商城的田野考古一直没有停顿，距今3500余年的商城的神秘面纱逐渐被层层揭去。近年来，随着新的考古发现的增加以及考古研究的深入，可以确定郑州商城是一座由宫城、内城和外郭城组成的规模庞大的城址，其总面积应超过16平方公里，是我国目前发现的最大的商城。     

Echoes of the Bandung movement in the Caribbean and China's presence in the region today

The ideas of Bandung had echoes in the anti-colonial and decolonization movement in the Anglophone Caribbean from the 1950s to the 1970s. These echoes were signals of international solidarity that emerged among the political leadership and radicalized publics in Asia, Africa, Latin America and the Caribbean. That sense of solidarity has been replaced by pragmatic business relations in the era of global neo-liberalism and the growing role of China and other ex-colonies as economic powers. There is an urgent need for renewal of mutually beneficial political association among ex-colonial countries. The spectres of racism and racial stereotypes need to be confronted in the building of stronger economic relations. These racial stereotypes arise from the growth of anti-black racism over the past 500 years. Similarly, racial stereotypes of Chinese and other peoples of Asia are rooted in colonial histories. New political relations cannot be based exclusively on trade and economic relations but on an explicit elaboration of ideas that can encourage discussion, debate and the development of institutions. These new political ideas can build on shared principles in an anti-racist direction, which helps to restore human dignity to international relations.     

生于早晨

她给儿子过4岁生日那天，儿子仰着小脸问：妈妈，你的生日是哪一天呢？她愣住了。     

Memories in the Labyrinth

Since when has the word ‘border’ started to occupy my mind? That's I can't tell. But, once in a while, the forgotten memories are suddenly brought back to life in the vaguest fashion, and often out of the context. They come out of nowhere. Out of a labyrinth of time, it seems. I was born and grew up on a small island, some 400 kilometers east of the Okinawa Island. It was an island of immigrants who had sought a job at the sugar factory owned by a wealthy family from Japan. It was also an island of diasporas. Many islanders had some experience of crossing ‘borders’ for all sorts of reasons.     

Public participation in the arts in the United States: Summary of the national endowment for the arts 1997 survey

The 1997 Survey of Public Participation in the Arts examines the extent to which adult Americans throughout the US participate in the arts ‐ by attending live events and exhibitions, listening to and watching broadcast or recorded arts programmes, as well as personally performing or creating art themselves.

Respondents indicate that 35 per cent of American adults visited an art museum or gallery at least once in 1997. Other popular activities included attending ‘musical plays’ (25 per cent), non‐musical plays and classical music (both 16 per cent). Twelve per cent of the populated went to performances of jazz and dance other than ballet. Reading literature and visiting a historic park or an arts/crafts fair also had high participation rates ‐ the former, 63 per cent, and the latter two, about 47 per cent.

The chapter is divided into eight sections. The first three sections describe total participation, rates of participation, and participation by demographic group for each arts activity by types of participation: attendance at live events, participation through media, and active participation. The fourth section is devoted to socialisation, the amount of education and exposure to the arts. The fifth compares participation rates for the arts and other leisure activities. The sixth section focuses on music preferences, and the seventh on the geographical distribution of participation in the arts. The final section presents a summary and conclusions. Appendices to the report provide background and history of the survey, details of its methodology and analysis, and the questions asked in the survey.