一个多民族文学融合互动的范本——《述善集》文学文献价值考述

“Tangwu” is an alternative name for the descendants of the Xixia dynasty. In 1227 AD, a number of these Xixia descendants moved inland after the destruction of the Xixia Dynasty by the Mongolians. One group of them migrated to the area near Puyang, Henan Province. Tangwu Chongxi ( Yang Chongxi ) of the Yuan Dynasty compiled the Shu San Ji, which is divided into three volumes: Shansu, Yucai and Xingshi, and appended with the biography of Boyan Zongdao. It reflects the historical origins, social class, living conditions and the relations with the Han people of the descendants of the Dangxiangqiang minority af-ter they moved to Puyang. This book attracted a lot of attention in academic circles, and it was there-fore reorganized and published in 1985 after being treasured by the people for more than 600 years. It has high academic value for its comprehensive his-torical records. We can not only acquaint ourselves with the history of the make-up of the Chinese na-tion, but also research this diversity from multiple perspectives, such as history, nationality and folk-lore . That is why it has drawn so much attention a-mong academic researchers. The book contains po-ems, prose and biographies, which belong to dif-ferent celebrated scholars from different ethnic mi-norities, all of whom had relationships with Tang-wu Chongxi. It is also a typical model of Qiang-Han literature, which is very rare. This paper gives a preliminary exploration on the book, and shows a small part of its comprehensive value. Shu San Ji is not a merely personal collec-tion, but is also different from general literature collections. The compilation of the book took a long time. Shu San Ji Xuxie ( Continuation of Shu San Ji) , written by Zhang Yining, was finished in the 18 th year of the Zhizheng Period in the Yuan Dynasty (1358), which indicates that the Shu San Ji had already been finished by that time . Zeng wuwei chushi yangxiangxian xu ( Presented to Chu Shi Yang Xingxian·Preface ) , written by Wei Su and finished in the 24 th year of Zhizheng ( 1364 ) , suggests that the Shu San Ji had been compiled in-to a book by that time, and that it was compiled with the compositions of social celebrities of the time. However, the Shu San Ji, as it has been handed down to us today, includes the Song Yang-gong Xiangxian gui Tanyuan xu ( Preface of Send-ing Yanggong Xiangxian Back to Tanyuan) by Tao Kai, written in March in the 5 th year of Hongwu in the Ming Dynasty ( 1372 ) . It indicates that Yang Xiangxian kept on collecting articles even after the book was finished. The Xu yangshi yiji ( Preface of Yang’s Last Collection) by Wang Chongqing, writ-ten in the 6th year of Jiajing (1527), indicates that the Shu San Ji was still being written after Yang Chongxi’s death. At the end of the Shu San Ji , Boyang Zongdao zhuan ( Biography of Boyang Zongdao) and Weiti shi (Poems) were collected in the 16 th year of Zhengde in the Ming Dynasty (1529) and in the 16th year of Shunzhi in the Qing Dynasty (1629), respectively. It suggests that the
Shu San Ji had been supplemented and continually recompiled since Yang Chongxi firstly finished his book in 1358. After 271 years, in 1629, the Shu San Ji, as we read it today, was finally comple-ted. Through the basic components of the Shu San Ji,readers can understand that the Tangwu family was a harmonious, multi-ethnic family. A number of multi-ethnic writers spent long periods compos-ing works collected in the Shu San Ji and Tangwu Chongxi was also influenced by China’s diverse culture and traditional Confucian culture. The work is strongly connected with his study in Guozixue. In the late Yuan Dynasty, the restora-tion of the imperial examinations promoted Confucianism’s influence further. Pan Di, as Tang-wu Chongxi’s teacher in Guozixue, wrote most arti-cles in the Shu San Ji, which shows their close re-lationship and his influences on Tangwu Chongxi’s literature and Confucian studies. Tangwu Chongxi and others’ works reflected their sense of admira-tion for and deep feelings for their Dangxiang an-cestors, but more so helped to propagate the con-cepts of Confucian edification, diligence, thrifti-ness and benevolence, and some of them did so in a very polemic way. For example, Boyan Zongdao wrote the Jiefu xu ( preface of “Jiefu”) and Tang-wu Chongxi wrote the Jiefu houxu ( epilogue of“Jiefu”) , which reflect the social reality and ide-ology of all scholars with different ethnic back-grounds at that time. His work, “Tangwu gong-bei” fushi ( Poem inscribed on Tangwu Tablet ) , was written in a plain and authentic way and showed that he always remembered his origins and his ethnic desire to inherit the family’s heritage. Meanwhile , it was also mixed with the popular ide-as of upholding the honor of their ancestors from the central plains and Han areas, which shows the
editorial purpose of the Shu San Ji and also dem-onstrates the value of Chinese multi-ethnic litera-ture and cultural integration.     

深沉的反思 热切的企盼——当代羌族青年诗人论

羌族青年诗人李孝俊、何健、余耀明诗作较为集中地代表了新时期羌族诗歌基本创作倾向与特色 ,通过本民族历史文化与现实社会生活题材 ,演绎其坎坷曲折的奋进历程 ,揭示羌人独特的心理素质与坚韧不拔的性格特征 ,以及深沉的反思意识和对美好未来的憧憬。风格朴实清新、热烈奔放 ,具有鲜明的羌山民族意蕴和乡土气息     

不囿门户 独具特色──论《唐宋诗举要》对王士祯、姚鼐选录标准之突破

《唐宋诗举要》是近代学者高步瀛先生的一部著名选本，历来影响很大。过去有人认为该书是王士祯《古诗选》和《唐人万首绝句选》及姚鼐《今体诗抄》三种选本的再选本，因此“难以逃出王士祯和姚鼐两人的范围”。本文通过具体比较，揭示彼此在选录实践和理论标准方面存在的巨大差异，亦展现其善于借鉴而又不囿于门户，勇于突破、较为客观的选录特色。     

物我交融 关爱生命——羌族作者张善云科普旅游散文简论

张善云勤于笔耕,创作丰富,科普文学成绩突出。其作品多以九寨沟为题材,看似旅游指南,实则为语言清新、风格独特的科普或游记性散文。含蕴丰富、充满诗情画意及人与自然和谐统一之美,融知识性、趣味性、叙事抒情以及多种艺术手法于一体。具有陶冶性灵、自觉增强环境保护和关爱生命意识的特殊价值。     

姚合杂考

中晚唐诗人姚合,因创立“武功体”而名重一时,世号“姚武功”。在当时名家辈出,百卉争艳的诗坛上独树一帜,自成体系,对后世许多诗歌流派都有着重大的影响。然而,多年来,在学术研究领域中却未引起应有的重视。有关其生平的资料既十分缺乏,且又多疏漏和失误。故笔者在导师的指导下,根据《姚少监诗集》,并旁征诸书,撰成《姚合年谱稿》,初步勾勒了姚合生平基本概貌。这里仅就其身世所考订的若干问题,摘录数则,厘成此文,为研治中晚唐诗歌提供资料,并祈专家学者给予批评指正。     

传媒新格局下的民族新闻教育

突飞猛进的新媒体正改变着新闻传播的方式和人们的生活空间,由此也为新闻教育提出了新的要求.特别是民族新闻教育在传媒新格局下,怎样与时俱进地去适应传媒的变化,切实联系社会实际,为民族地区培养适时而合格的新闻传播人才,以加快各民族之间的信息交流,促进民族地区各项事业的发展,这是摆在大学新闻教育面前的一个重要课题,更是我们应努力去做好的事情.     

以道得人心中事为工——张籍与白居易

白居易诗是中唐又一现实主义文学高峰，人们论其渊源时多注意到杜诗影响，而对于张籍乐府在其间所起承先启后之桥梁与纽带作用则往往重视不够。本文通过张籍白居易创作主张，特别是在“以道得人心中事为工”的文学核心思想方面所表现的相似性之具体比较，全面深入地探讨了彼此间继承借鉴、发展创新的关系，揭示出新乐府运动创造性成就的重要内在原因。     

闻一多与传媒之关系略论

闻一多研究过去主要集中于其新诗、学术及其民主运动之贡献,对于其与新闻传媒之关系则未见论述,本文分别从实践与理论两方面首次对闻一多与传媒之关系予以梳理,一方面由结缘历时之久远、作品发表涉及报刊之广泛、主办或参加创办指导刊物形式之丰富多样等几个方面论述其与传媒之特殊渊源;另一方面对闻一多有关传媒理论予以评介,包括封面设计、性质作用、组稿制度的革新、栏目内容的扩充等几个方面,在有关新闻、言论、学术、文艺几个栏目内容的论述中,重点介绍其言论自由、舆论监督原则之深刻内涵与积极意义,由此更全面地认识其成就,并对新闻史及当代传媒事业提供借鉴。     

罗庸先生论中唐的三种新文体

本文是罗庸先生为西南联大中文系学生讲授唐宋文学研究课的记录稿 ,罗先生对唐代传奇文、俗讲及其它俗文学、曲子词等三种新文体的得名、起源、与其它文学形式之关系以及其对于推动文学发展进步之特殊意义和影响等作了深入的探讨 ,资料丰富 ,论证翔实 ,切实体现其不尚空言、力戒虚泛的治学态度和另辟蹊径、注重创新的学术眼光