Emphasis on social history is, together in the specific research practice, social history and cultural history of interpretation. In the analysis of social phenomenon, can not ignore the people to the understanding of these phenomena and the phenomena in the party's meaning, only in this way, the social history analysis is not lethal board, rigid; in the interpretation of cultural phenomenon, so only can't ignore the phenomenon behind the social and power relations, cultural history, interpretation will not vague, mystery. "Reader" Chinese social and cultural history, covering the five main research field: a social and cultural history, national identity, religion, two, three, four, religious, historical memory, five, perception, space and other. The 21 study wonderful case, lead the reader into the deep vein Chinese history. In addition, the editor also provides further detailed reading list, convenient reader.
Liu Yonghua, Professor of history at Xiamen University. The main research direction is the social and cultural history of the Ming and Qing dynasties. Has been the History Department of Xiamen University, bachelor, master, Mcgill University of Canada (McGill University) doctor of Philosophy in East Asia. Visiting scholars from 2010 to 2011 in the Harvard Yenching Institute, worked in Chinese "social science", "historical research", "Chinese economic history research", "Historical Journal of Anthropology" and has published many articles. And co-author of "religious history in Fujian" (chief editor Chen Zhiping, Fujian Education Press, 1996), translated as "history revolution" with France (Peter Burke, Peking University press, 2006), "the return of Martin Gail" (Natalie Davies, Peking University press, 2007).
The first series of national identity statues in mind see people's concept of state and national identity clan and local society of national identity -- the clan development of Southern China area Ming Qing's ideological foundation of regional culture and national identity -- since the late Qing Dynasty "the formation of Guangdong culture" concept second series of faith, world outlook of regional social wealth spell -- Jiangnan social history five God Ming Qing Jiangnan Huang test -- the development of commodity economy and the belief God standardization -- promote coastal days in Southern China, 960-1960 years of monarchy China advanced standardization and correct action of Rhetoric -- from Fuzhou Huachen theory rituals and worship ceremony, third political and social element will -- Construction China ancient imperial court politics and etiquette of the Putian plain lineage and religious -- Fujian Xinghua Fu ancient inscriptions of Fujian transformation of the Yuan Dynasty tomb of God sacrifice ancestor of Ming Qing Huizhou sacrificial rituals and social life and fourth historical memory of female image remodeling -- "sisters in law" and its legendary ancestors, homestead symbol and ethnic history -- Shanxi Hongdong big tree legend analytic country story and the history of the nation -- On Zhang Lin: a study of the traditional rural society research method first places the old and hero -- the historical memory and the Hongkong immigrants, settled and dispute legend Wasi chieftain progenitor source -- a history, myth and folklore of the edge of fifth series of perception, communication, space, custom dust, soil and smell -- street Beijing during the Ming and Qing Dynasties living environment and their imperial impression Chongzhen seventeen years southern society and information about Beijing at the beginning of the twentieth Century, teahouse and China city social life -- in Chengdu as an example where are women? -- anti marriage and the regional culture of Southern China on the extended reading afterword
The copyright page: illustration: (3) under the Beichen Lianjiang village community in society. Built in the Tongzhi reign (1862) (the site after the destruction of the temple and the altar, she was moved to Dong Cai Cun, Zijin hall, inside the vibration Jiang She). The seven stage is formed on the Emperor Qianlong, is still unstable, relocation of the third agencies that shows the point. The ditch on the seven exit fifth seven exit is exit ditch seven. Here, we found a series of interesting examples, confirmed this rule: always as a unit to participate in the seven border village, shall also have their own independent agency, the altar and the temple: (1) in front of the village has Guangren temple and Jiaxing temple, they each have the same agency -- Jiaxing agency. However, in the village there is a small independent agency Jiaxing temple, dedicated to social justice, social mother and four seas Dragon King, said, this temple is the channel of "Zu she". (2) Yu Dun Cun bliss hall, top Mura Hiroedo and Xia Dun Cun Ling Xian Tang were set welfare. (3) after the Ku Cun Wei Xian Miao, Li CuO Cun Wei Xian Miao, Xin Dun Cun Fu Hai Tian Yongfu hall are located and the central new agency. These all share the same she Tan, but not their own independent agency Tan Village, seven more ancient villages equal participation shall be with the one seven environment in the ceremony. This area began to reclaim land from the sea in the Ming Dynasty, in the rapid expansion of land, gradually formed the seven exit. The other villages in the area is relatively late, cannot establish agency altar. For example, new village has long Yu Tang, cane Che Cun Wei Tang has significantly, Hou Cheng Cun, Jinshan hall. However, because these villages are not she Tan, even if they have a temple, also not equal participation in the ditch on the seven club cruise. Jiangkou plain group evolution of religion, can be divided into four types or four phases: (1) share the same main temple (Agency) of several village. Fu Shan she is the classic example of. (2) with "self-reliance" she Tan and the main temple village: Village village in Ming Dynasty mainly independent in Jiangkou formation and some ditch seven exit off all belong to this category. Shi Ting seven exit and lush seven habitat seems to move in this direction, but still not stable, not yet fully formed. (3) the second generation of the village or the newly established village, a number of temple is a shrine. The ditch on the seven exit on the new reclamation land villages belong to this category of Qing dynasty. (4) the third generation of village or again the branch formation village temple no agency. The ditch on the seven exit along the coast of some village belongs to this category. This means that, although the Lijia system has been disintegrated, but each or graph built official agency, continued to regional social and cultural self organization provides the framework. She began to change from the government as the cornerstone of the local shrine temple system.
"Reader" China social and cultural history: liberal humanities reading
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