作者:
Pamela Kyle Crossley 出版社: Princeton University Press 副标题: Three Manchu Generations and the End of the Qing World 出版年: 1990-2-1 页数: 328 定价: USD 60.00 装帧: Hardcover ISBN: 9780691055831
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal villages under their rule, classed the latter together with the "Chinese martial", people of often indeterminable Chinese, Jurchen or Korean desent who inhabited the Ming pale of Liaodong. They were brought into the Jurchen camp in the early seventeenth century either by their own will or by being kidnapped by Jurchen raider. After 1601, when the Eight Banners began to be formed, those incorporated were cla... (查看原文)
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal village...
2016-12-19 16:21:31
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal villages under their rule, classed the latter together with the "Chinese martial", people of often indeterminable Chinese, Jurchen or Korean desent who inhabited the Ming pale of Liaodong. They were brought into the Jurchen camp in the early seventeenth century either by their own will or by being kidnapped by Jurchen raider. After 1601, when the Eight Banners began to be formed, those incorporated were classed as Manchu, Mongol or Chinese-martial on the basis of their cultural affinities, with little reference to ancestors.引自 introduction
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal village...
2016-12-19 16:21:31
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal villages under their rule, classed the latter together with the "Chinese martial", people of often indeterminable Chinese, Jurchen or Korean desent who inhabited the Ming pale of Liaodong. They were brought into the Jurchen camp in the early seventeenth century either by their own will or by being kidnapped by Jurchen raider. After 1601, when the Eight Banners began to be formed, those incorporated were classed as Manchu, Mongol or Chinese-martial on the basis of their cultural affinities, with little reference to ancestors.引自 introduction
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal village...
2016-12-19 16:21:31
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal villages under their rule, classed the latter together with the "Chinese martial", people of often indeterminable Chinese, Jurchen or Korean desent who inhabited the Ming pale of Liaodong. They were brought into the Jurchen camp in the early seventeenth century either by their own will or by being kidnapped by Jurchen raider. After 1601, when the Eight Banners began to be formed, those incorporated were classed as Manchu, Mongol or Chinese-martial on the basis of their cultural affinities, with little reference to ancestors.引自 introduction
梁大人
人民出版社2016版
东木
Tagesschläfer
人民出版社2016版
人造天堂
人民出版社2016版
Many natives of the Northeast----particularly some of the Manchu ancestors ,the Jurchens-----had moved the other way ,into the towns along the Ming frontier ;others moved between them as traders of horses, ginsheng, pine seeds, pelts and other desired Northeastern products. Nurgaci's Later Jin state, ignoring the geneological ties of the urbanized Jurchens with peoples settled in tribal village...
4 有用 梁大人 2016-12-15 16:31:25
在诸多援引族群性（Ethnicity）作为分析范畴的清史论著中，本书对概念的阐释和运用是最为深刻的（考虑到这是一本1990年出版的书）。柯娇燕的观点可概括为: 身份并非是天然存在的，而是被不断地构建的；人的身份既被社会现实所形塑，亦由主观所界定（self-identification）。因此，本书虽然是一部满人一家三代的家族史，但时刻强调微观个体的认识与社会生态机制的对话互动。柯氏在结语部分提醒我... 在诸多援引族群性（Ethnicity）作为分析范畴的清史论著中，本书对概念的阐释和运用是最为深刻的（考虑到这是一本1990年出版的书）。柯娇燕的观点可概括为: 身份并非是天然存在的，而是被不断地构建的；人的身份既被社会现实所形塑，亦由主观所界定（self-identification）。因此，本书虽然是一部满人一家三代的家族史，但时刻强调微观个体的认识与社会生态机制的对话互动。柯氏在结语部分提醒我们，18世纪的种族思考（racial thinking）推动了19-20世纪的汉民族主义话语，此过程与历史和氏族（clan）存在密切关系。其实这是她的第二本书A Translucent Mirror要进一步回答的问题。 (展开)
0 有用 锄禾 2012-08-21 09:19:54
略读，前两章，conclusion.
0 有用 蕺水 2021-02-08 00:33:07
大歷史與個體生命史的結合.
0 有用 Johnston 2019-09-03 13:33:55
可以與《半透明的鏡》對照著讀
0 有用 蕺水 2021-02-08 00:33:07
大歷史與個體生命史的結合.
0 有用 Johnston 2019-09-03 13:33:55
可以與《半透明的鏡》對照著讀
4 有用 梁大人 2016-12-15 16:31:25
在诸多援引族群性（Ethnicity）作为分析范畴的清史论著中，本书对概念的阐释和运用是最为深刻的（考虑到这是一本1990年出版的书）。柯娇燕的观点可概括为: 身份并非是天然存在的，而是被不断地构建的；人的身份既被社会现实所形塑，亦由主观所界定（self-identification）。因此，本书虽然是一部满人一家三代的家族史，但时刻强调微观个体的认识与社会生态机制的对话互动。柯氏在结语部分提醒我... 在诸多援引族群性（Ethnicity）作为分析范畴的清史论著中，本书对概念的阐释和运用是最为深刻的（考虑到这是一本1990年出版的书）。柯娇燕的观点可概括为: 身份并非是天然存在的，而是被不断地构建的；人的身份既被社会现实所形塑，亦由主观所界定（self-identification）。因此，本书虽然是一部满人一家三代的家族史，但时刻强调微观个体的认识与社会生态机制的对话互动。柯氏在结语部分提醒我们，18世纪的种族思考（racial thinking）推动了19-20世纪的汉民族主义话语，此过程与历史和氏族（clan）存在密切关系。其实这是她的第二本书A Translucent Mirror要进一步回答的问题。 (展开)
0 有用 锄禾 2012-08-21 09:19:54
略读，前两章，conclusion.