武当道茶文化研究

This article explores the promotion of tea culture at Wudang Mountain, a Daoist tem-ple complex in Hubei Province that is a popular tourist destination. At shops in temples and market areas, vendors brand their tea as Wudang Daoist tea, emphasizing its health benefits and connecting their teas to the Daoist discourse of life-nourishing ( yang sheng) practices. In their marketing materi-als and on their websites, the management of the Eight Immortal Temple Tea Plantation further cites folklore and mythic history to claim profound local roots for Wudang tea culture. In so doing, this company echoes the memory narratives of more fa-mous Chinese teas like Iron Guanyin and Dahong-pao. In China as elsewhere, convenient travel now puts people in contact with areas and peoples that a few decades earlier only a few non-locals explored. As a consequence of a global trend towards com-modification, members of local groups, including distinctive ethnocultural groups, now seek to create distinctive local brands for a tourist market. Corpo-rations now regularly mine local traditions to find i-tems that they can transform into commodities for a wider market ( Comaroff and Comaroff 2009 ) . One of Hubei’s richest tourism assets is the Daoist temple complex at Wudang Moutain, which draws pilgrims and tourists from China and Greater China. China’s State Council identified Wudang Moutain as a National Key Scenic Area in 1982 , and UNESCO added its ancient temples to its World Heritage list in 1994 . The Chinese govern-ment has worked with the Daoist Federation to de-velop Wudang’s temples and pavilions, which are spread over 400 square kilometers of mountainous terrain, into a major tourist destination. The gov-ernment tourist office promotes Wudang Mountain for its scenic beauty, its deep historical heritage, its religious culture, and famous martial arts. Al-though its tea culture is less renowned, local tea sellers claim that Wudang tea has a deep history and Daoist qualities. At Wudang Mountain, the Eight Immortal Temple Tea Plantation markets their tea as Wudang Daoist Tea, using history, legend, ritual, and sa-cred location to distinguish its green, black, and oolong teas from those produced elsewhere. They seek to valorize their teas through claims about the excellence of their growing environment ( not un-like the terroir of a fine wine ) and the historical depth of their tea history. They further use legend and mythic history to position their products, and associate their teas with Daoist traditions of health preservation, including martial arts. Finally, they use modern marketing techniques to promote their teas, including a promotional video directed by a In Ethnicity Inc, John and Jean Comaroff pro-pose that “commerce has been instrumental either in crystallizing or in reproducing the sociological entities (‘people’, ‘nation’, ‘community’ ) in which cultural identity is presumed to inhere”( Comaroff and Comaroff 2009:114 ) . In particu-lar, they conclude that people use identity-laden objects as a vehicle through which “ethnic con-sciousness is materialized” ( 33 ) . They focus on the modern discourse of intellectual property rights, including competing national claims to trademark signature products (122). Wudang tea vendors have used story, packa-ging, and performance to promote teas that evoke Wudang’s history, local traditions, and landscape. Hubei officials pay premium prices for the Eight Immortal Temple Plantation’s highest quality teas, but outside China Wudang tea is not well known. As global awareness of this world heritage site grows, Hubei’s Wudang Daoist tea series may find a place among the specialty teas now sold on the world market. But for now, Wudang Daoist Tea is an innovative brand that symbolizes a heritage that is simultaneously imperial, national, Daoist, and deeply local.     

历史信息学的史料学问题

20世纪60—90年代,人文学科掀起了跨学科研究的风潮,于是史学研究也引入了其他学科的研究方法,形成了计量史学和历史信息学这两个跨学科的研究领域。20世纪60年代,计量史学的先驱对历史学的认识发生了质变,将各个学科的研究方法、模型和理论引入到历史研究的各个领域,尤其是将数学的计量方法引入到历史研究中,通过计量的方法对承载历史信息的数据进行统计分析。随后史学界形成了以科瓦里钦科为代表的实力雄厚的计量史学派。计量史学派善于运用多维的统计分析方法,这种方法十分复杂,必然要借助计算机处理。随着20世纪70年代计算机技术的应用和推广,历史学家借助计量方法和计算机技术来研究历史文献,取得了显著的成果。一个新的研究领域历史信息学应运而生。而历史信息学起初在计量史学的范围内发展。20世纪70年代末,许多国家官方机构都开始运用计算机技术以电子形式保存和传输文件。引申到历史学领域,计量史学家最初将纸质文献资料转化为电子形式,创建文献电子阅读器和文献资料数据库,由此产生了相应的文献检索模式。这不仅对传统的纸质文献进行了优化,而且为史料学研究提供了便利。20世纪80年代,历史信息学脱离了计量史学成为独立的研究领域。以德国学者泰勒为代表的历史信息学家主张建立数据库管理系统,完善数据检索系统和数据更新系统将历史信息学发展推向了新阶段。     

表演遗产:旅游中真实性的再思考

文章探讨了作为仪式实践者的东巴如何看待其在中国丽江纳西喜院婚礼庆典中的真实性问题。通过东巴的人生故事,文章指出,东巴对真实性的判断不仅与旅游客体、社会建构的现实或存在感有关,而且与几者之间的相互作用有关。整合了外在世界的仪式表演引发了表演性真实体验,并提供了一种对记忆、惯习与身体化实践之间关联的深度理解。"成为"真实是个体能动性与现实交织互动的动态过程。     

20世纪初俄国在西藏的阴谋

本文引用了丰富的档案和报刊资料,考述了20世纪初英国远征军入侵西藏前后而发生的种种诡秘事件,其中主要涉及两位俄属布里亚特蒙古人,一位是十三世达赖喇嘛的＂洗礼大师＂阿旺·德尔智,另一位是受雇于俄国外交部曾在俄国参谋部中亚探险与情报工作印度小组受过训的泽仁布,他们的神秘使命在于利用其民族和宗教外衣的掩护,达到如何影响达赖喇嘛与英国抗衡目的,从而使俄国能在西藏问题上保持或扩大自己的影响。     

病是自家生

疾病是怎样造成的呢？告诉你，疾病是自己造成的。 人类到了公元前3世纪，中国医学的经典著作《内经》提出厂预防疾病的概念：“正气仔内，邪不可干。”也就是说，只有提高自己的抗病能力，才能不病；但是没有指出具体的预防措施。     

九十初度，白寿彝终成《中国通史》大业

1999年4月26日的那一天，北京已是春意盎然。一大早就下起的霏霏细雨把整个北京城淋洗得清澈剔透，桃红柳绿的诱人景色真是动人心怀!中国史学界又一次迎来了改革开放新时代的艳阳天。     

看心理医生的吉斯

纽约曼哈顿中央公园一头名叫吉斯的北极熊在两年前患上了过度活跃症，整天不停地游泳，经过专家的治疗，现在已经痊愈。     

叶笃正：给“天有不测风云”画句号

叶笃正，安徽安庆人，著名气象学家，中国大气物理学创始人，全球气候变化研究开拓者。1916年2月出生于天津，1940年毕业于清华大学，1948年获美国芝加哥大学博士学位。历任中国科学院大气物理研究所所长、中国科学院副院长等职，出任过中国气象学会理事长、中国大地测量与地球物理委员会主席、中国全球变化委员会主席、国际地圈生物圈计划特别委员会委员、国际气象和大气物理委员会委员、国际大地测量地球物理委员会执委，当选过全国人大常委。现为中国科学院顾问、中国科学院大气物理研究所名誉所长，系中国科学院院士、芬兰科学院外籍院士、美国气象学会和英国皇家气象学会荣誉会员。     

1950年，美军对红色中国会否出兵朝鲜的误判——美军参谋长联席会议主席布莱德雷的回忆

美国五星上将布莱德雷，二战时率部远征北非和欧洲，战功卓著。战后任美陆军参谋长、第一任参谋长联席会议主席。此后，布莱德雷积极参与策划侵朝战争和美国对中国的军事封锁及对我国领土台湾的侵占。 在《布莱德雷将军战争回忆录》一书里，他回顾了自己在二战期间参加和指挥的一系列重大战役，反映了他对打败法西斯德国作出的重要贡献。书中详细记述朝鲜战争的过程，披露了美国是如何决策发动侵朝战争的，客观上暴露出侵略者在非正义战争中失败的事实。下文摘自该书的第五部分《朝鲜战争》，篇名和小标题为编者所拟。     

全球化的第二波——中国面临的危机与回应

如果说冷战结束后20世纪90年代世界经济的整合是全球化的第一次浪潮的话，那么我们在21世纪初期正面临着全球化的第二次浪潮。