只将食粥致神仙

南宋爱国诗人陆游在一首专门赞美“粥”的诗中说:“世人个个学长年,不悟长年在眼前。我得宛邱平易法,只将食粥致神仙”。 这首诗的意思是说,吃粥可以使人长寿。不过放翁说的粥是“药粥”,也就是粥里加药,当然是中药,而且是食、药两用的中药。 药粥是药膳的一种。据《淮南子·修务训》记载:     

论“米轨区域”经济圈与我省边贸的关系

一、米轨区域经济圈的形成和发展,使亚洲东南部和南部出现了一种全新的经济格局.米轨作为特殊历史条件下的产物、分布在我国云南省的南部和东南亚、南亚国家.我省米轨铁路昆河线长462公里,东南亚的越南有2132公里、柬埔寨665公里,泰国有3737公里,缅甸有3137公里,南亚的印度有23921公里,以上地区就是一般意义上的米轨区域.广义上的米轨区域包括我国大西南,东南亚和南亚诸国.本文所指“米轨区域”,取其广义.80年代后期以来,随着东南亚地区“变战场为市场”的进程以及我国和东南亚、南亚国家全方位对外开放的进程,我国大西南和东南亚、南亚地区区域一体化经济显示出整体优势,形成了一个新的“米轨区域经济圈”.“米轨区域经济圈”包括了亚细安自由贸易区和东南亚国家联盟、与亚洲太平洋经济论坛、环太平洋经济圈和东南亚经济组织交叉.     

从文化视角看林语堂

一“我本龙溪村家子,环山接天号东湖, 十尖石起时入梦,为学养性全在兹。”这是林语堂的《四十自叙》中的一段,写于1934年8月。那时林语堂在庐山完成第一部英文著作《吾国与吾民》,乘长江轮船回上海,在船上写起诗来,象胡适的《四十自述》一样,回顾半生的经历。诗中对乡土洋溢眷恋之情。林语堂生于1895年10月10日,幼时名叫和乐。他祖辈是福建龙溪人,老家在漳州近郊五里沙。祖父母、父母都信基督教。父亲当了牧师后到平和县坂仔乡传教,全家居住于坂仔多年。林语堂是     

修辞学:在探索中发展--骆小所先生修辞学研究述评

骆小所先生是我国当代较有影响的修辞学家之一。他在修辞学史上最早提出了表层修辞、深层修辞理论 ;率先跨出了系统研究艺术语言的第一步 ,创立了一门新的语言学分支学科———艺术语言学 ;建构了一个体现时代精神的现代修辞学理论体系和学科体系 ;还初步建立了汉语语言美学的整体框架系统。他不拘泥于传统语言学研究的格局 ,形成了自己较为系统的理论和研究风格。本文对其主要学术贡献和研究风格作了较为全面的总结和评价。     

老舍与“五四”

五四运动及与之紧密联系的新文化运动、新文学运动,是我国现代革命史、文化史及文学史的伟大开端.我国现代老一辈知名作家,不论进入文学创作领域的迟早,无不直接或间接地受到“五四”时代浪涛的冲刷和启迪.1957年5月4日,老舍在《解放军报》上发表《“五四”给了我什么》,回顾和总结了“五四”精神对他思想和创作的影响.老舍只说了“五四”给予自己的方面,而事实上在继承和发扬“五四”精神、丰富和发展新文学运动的     

《全清词·雍乾卷》补遗50首

《全清词·雍乾卷》共收词人近1000家,词作35000多首。然由于清代词籍的复杂性,遗漏在所难免。今翻检清人诗文集及地方志等,为之补录词作50首,以备续编采择之需。     

中西部地区乡镇财政负债产生的原因与对策

普遍存在于我国中西部地区的乡镇财政负债现象 ,是由于该地区乡镇收支存在一系列问题的结果。全面分析产生这些问题的原因 ,就会发现在当前的体制中 ,乡镇收不抵支问题是极其复杂的 ,现有的解决这一矛盾的方法和措施是极为不规范的。要抑制乡镇财政负债的产生就必须解决乡镇收支存在的问题 ,必须转变干部思想观念 ,规范乡镇领导干部行为 ,转变乡镇政府职能 ,加大财政管理体制改革力度 ,加强民主监督机制 ,充分发挥市场经济机制的功能     

薪火相传 国粹生辉（二十三）——奇迹的背后——贺赵燕侠舞台生活80年

2012年底,北京京剧院和北京戏曲艺术发展基金会举办了赵燕侠舞台生活80年的庆祝活动,她的艺术传人在长安大戏院连续演出了赵派经典剧目《白蛇传》《花田八错》《潇湘夜雨》和《沙家浜》,发行了大型画册《赵燕侠》、《赵燕侠唱片专辑》和传记《自成一派赵燕侠》。     

民族传统文化与现代化关系之思考：乐竹村纳西族祭天仪式的田野记录

Taking the Ritual of Sacrifice to Heaven of the Naxi at Lezhu village as a case stud-y, this article tries to explore how a typical Naxi village handles the relationship between its tradi-tional culture and modernity, and how it reshapes its unique culture in the process of cultural change, and preserves its cultural characteristics. The Ritual of Sacrifice to Heaven is a grand and complicated ceremony of the Naxi. The proce-dure of this ritual at Lezhu village generally in-cludes the following steps: 1 ) planting sacred trees;2 ) offering incense sticks and rices;3 ) offer-ing wine;4 ) cleaning impurities;5 ) offering un-cooked food; 6 ) offering cooked food; 7 ) atoning for the sins and praying for blessings; 8 ) feeding crows and eagles;9) sharing the food. According to the analysis of the author, the revitalization of the Ritual of Sacrifice to Heaven in Lezhu village is related to the following reasons:1 ) the formation of united-groups for sacrifice to heave;2 ) the power of the people’s belief in a small community; 3 ) the effort of folk “enthusi-asts” ;and 4 ) the geographical location of the vil-lage. Concerning the inheritance and change in the Ritual of Sacrifice to Heaven at Lezhu village, we should notice that some traditions have been inheri-ted while some have been changed. In the case of Lijiang , economic factor ( especially tourism indus-try) has played an important role in the ethnic cul-tural change. On one hand, it can accelerate the spreading of the Naxi traditional culture, enhance the Naxi’s ethnic confidence and identity, and cre-ate chances for local economic development, on the other hand, the traditional culture might lose its foundations during the process of spreading and exchanging. Social change can result in the lose of tradi-tional culture, and the Naxi’s Dongba culture in Lijiang plain is facing this problem. A slightly im-proper behavior can lead to the discontinuity, or e-ven disappearance of ethnic traditional culture. There is always a paradox of “center-margin”concerning the economic development and ethnic traditional culture inheritance. Ethnic traditional cultures normally have no enough survival space in the economically developed areas while they are preserved much better in the economically back-ward mountainous areas. To a certain degree, the revitalization of the Naxi’s Ritual of Sacrifice to Heaven at Lezhu village is due to the relatively backward of economics. Following the development of transportation, communication and internet, people’s concept of space and time has changed;modern civilization has strongly impacted the Naxi of Lijiang. The Naxi of Lijiang, like other ethnic minority people in southwest China,are also facing a problem of cultural discontinuity or reshaping of the tradition. We should aware that the society is develo-ping, and cultural change has its inevitability. As a social member, we should ,on one hand, inherit the culture, and on the other hand, understand its change and development.