从“生”与“熟”的二元关系简析古代鱼脍的流变

鱼脍兴起于先秦,盛行于汉魏至宋元,衰微于明清,其本质是生食,与中国主流饮食中的熟食相对。以结构人类学中“生”与“熟”的二元关系为分析框架,对鱼脍兴衰流变进行“生/熟”汉文化社会深层次的探析。生食的“脍不见血”曾让鱼脍无限接近熟食文化,受到古代各阶层民众的追捧。然而,生食始终难以克服“自然”和“他者”的历史局限性,如今中原地区鱼脍的祭祀和饮食功能已被弱化,鱼脍发生“中心——边缘”转移,表明“生”与“熟”从并存走向对立的结构。

“生”“熟”之间:咖喱在中国的在地化

咖喱是南亚地区的传统食物,后经移民及殖民者推广,在全球范围内广泛传播,且与当地料理结合,形成新式的本土咖喱。于中国而言,咖喱的食用起于现代化及全球化,其知识的本土化中,多见以"熟"化"生"的策略,而当代对咖喱的消费,又是一种对异域生活方式的体验,体现出既"熟"又"生"的疏离。在考察咖喱历史特殊性的基础上,思考"生"与"熟"之转换及混合,有助于以知识论之视角理解异文化在地化的多重际遇,亦可从本体论的角度回顾本文化于其间表现出的主体性。

从侗族“拦门仪式”看群体交往交流交融

“拦门仪式”是侗族村寨之间互相做客时,在寨门处举行的一种仪式活动。不同侗族村寨的“拦门仪式”在服饰、用具、歌词等方面存在差异,而共通之处是对于群体间“生”与“熟”的界定与区分。文章试图通过对侗族“拦门仪式”仪式过程的解读,剖析“拦门仪式”背后的象征与符号意义,从而诠释侗族在群体交往交流交融中对“生”与“熟”的区分和转化的逻辑。

说笋谈竹

笔者家乡黄山市盛产竹子，每到春季，几场春雨，泥湿土松，竹林中到处冒出笋来。黄芽笋尖破土而出后的几十天，便落箨长枝生叶成新竹。竹生笋，笋长大成竹；竹又生笋，笋长大又成竹，竹多笋多，笋多竹多，循环往复，于是便有了片片竹园，座座竹山。山风吹过，竹梢枝叶摇曳，绿波滚滚，荡起沙沙涛声，人们赞之为“竹海”。竹为山川添秀，使大地增色。笋，其实是竹根上生出的芽长成的（竹根细长，行话称之为“竹鞭”）。笋有冬笋和春笋之分。冬季深藏土中的称冬笋，为笋中佼佼者。春季破土而出的叫春笋，产量多。夏秋长的称“鞭笋”，不宜挖，以利长鞭。笋生长于山区，无污染，味道鲜美，营养丰富，荤素皆宜，可作菜肴主料或配料。据测定。

Liturgical Ministers as Ministerial Leaders＇ Implications for Parish Worship in Nigeria

This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up as an exclusive leadership function of the priests alone to lord it over others. It identifies lack of active participation by the lay faithful as one of the major factors escalating passive participation in the liturgical celebrations in Nigeria. In this way, the paper argues that rethinking ministerial leadership is a medium to promote active and parish liturgical participation. Their implications suggest the bishops and priests to ensure that the lay faithful take part fully aware of their ministerial leadership role, actively engaged in the rite and enriched by its effects. Employing descriptive and analytical methods, the mantra of the paper is that in a parish worship where liturgical ministers thrives well as ministerial leaders, it produces mature Christian faithful who know their faith, understand their liturgical roles and diligently exercise them. Such a parish community operates on a level of facilitative and participatory leadership where everyone is carried along through direct participation in directing the liturgical celebrations of the parish.

论雅俗共赏

“昆腔雅,梆子俗,皮黄雅俗共赏”,此多数比较同情于皮黄者之言也。《补庵谈剧》云:“笑侬戏词,可称雅俗共赏”。又云:“传奇家的词藻太文,乱弹的词太俗,太文了大家不懂,太俗了又往往可笑。”又云:“乱弹的词,不能用文章上的修词法。无已,说句无标准的话,就是要他雅俗共赏。雅俗共赏这句话,很没有标准,因为再也想不出比这四字相宜的话,只好暂时借用。”