Wang Qiugui's character introduction

Wang Qiugui, a famous scholar in Taiwan Province Province. Ph.D., Cambridge University, UK. Tsinghua University (Hsinchu) Professor of Foreign Languages, Chinese Language, History and Anthropology, Acting Dean of the School of Humanities and Social Sciences. Visiting scholar of Harvard University, expert of Chinese and Western Bibliography in Oriental Library of Princeton University, visiting researcher of Melbourne University. At present, he is Professor Duan Mukai of Soochow University in Taiwan Province Province, Deputy Executive Director of Chiang Ching-kuo International Academic Exchange Foundation, Lecturer of Religious Studies in hsuan chuang university, Director-General of Shihezheng Folk Culture Foundation and Editor-in-Chief of Folk Quyi.

Chinese name: Wang Qiugui

Nationality: China.

Ethnic group: Han nationality

Place of birth: Taiwan Province Province.

Occupation: teacher

Graduate school: Cambridge University, UK

Main Achievements: Folk Quyi

Non-legacy lecture

Representative Works: Folk Quyi

Gender: male

Title: Professor

The life of the character

Wang Qiugui, a famous scholar in Taiwan Province Province. Ph.D., Cambridge University, UK. Tsinghua University (Hsinchu) Professor of Foreign Languages, Chinese Language, History and Anthropology, Acting Dean of the School of Humanities and Social Sciences. Visiting scholar of Harvard University, expert of Chinese and Western Bibliography in Oriental Library of Princeton University, visiting researcher of Melbourne University. At present, he is Professor Duan Mukai of Soochow University in Taiwan Province Province, Deputy Executive Director of Chiang Ching-kuo International Academic Exchange Foundation, Lecturer of Religious Studies in hsuan chuang university, Director-General of Shihezheng Folk Culture Foundation and Editor-in-Chief of Folk Quyi. He is an internationally renowned scholar, who has studied both Chinese and Western cultures and made achievements in five fields. Visiting the Mainland He went to the mainland from 199 1 to 2000, presided over the "China local opera and ceremony research plan" initiated by the Ministry of Culture, conducted field investigations in 13 provinces, and rescued a large number of endangered intangible cultural heritage. Held nearly ten international academic seminars. Published academic monograph 100, and published more than 200 academic papers.

Hold a "non-legacy" lecture

Since July, 2006, he has contacted the team of international scholars again, and presided over the project of "Comparative Study of China Rural Society from a Historical Perspective-Clans, Rituals, Economy and Material Culture of China Villages" in Chinese mainland. This lecture in our college is to use my time on my way to Huizhou to preach "non-legacy" and get to know young college students.

At the beginning of the lecture, Mr. Wang Qiugui briefly introduced his growth path and research status. He is very concerned about the study and progress of students majoring in cultural communication, introducing various learning methods and imparting his own learning experience. Then he introduced the research methods of China local drama and China village to the students, taking ritual drama and village research as the breakthrough point.

He stressed that it is necessary to develop the habit of sorting out research data, be good at sorting out the data collected by oneself, and pay attention to the persuasiveness of the data. Every photo should be clearly written about the time and place of shooting and the content to be reflected. In the process of protecting intangible cultural heritage, it is necessary to establish close relations with local people who hold intangible cultural heritage, establish mutual trust and obtain more information.

Later, Wang Qiugui took Nuo Opera as an example and pointed out that intangible cultural heritage must be seen and discovered by himself. During the lecture, Wang Qiugui patiently explained the questions raised by the students. He sincerely hopes that students will learn a skill, cherish their study time and be useful to society during their college years. At the same time, he asked everyone to be curious about knowledge and make progress by constantly asking questions.

Visit Huizhou

Wang Qiugui, a member of the Sino-French cooperative research group on Huizhou Clans, Folklores and Beliefs, a professor at Soochow University in Taiwan Province and a doctor at Cambridge University in England, accompanied by Wu, director and professor of Huizhou Research Center of Anhui University and director of Huizhou Culture Research Institute of Huangshan University, visited Huizhou Cultural Information Center on the afternoon of August 17.

Professor Wang, Associate Professor Wang, Associate Professor Yu Naihua, Associate Professor Wu and Associate Professor Sun Chengping, who are sweating profusely at Huizhou Cultural Information Center, received Professor Wang's visit and had a discussion.

Professor Wang Qiugui highly appreciated the collection and arrangement of Huizhou documents genealogy by Huizhou Cultural Information Center of Huangshan University, showed strong interest in the collected Huizhou documents, and put forward suggestions on the collection and arrangement of Huizhou documents.

Cultural tradition and folk beliefs

About folk beliefs

When we juxtapose cultural traditions with folk beliefs, some scholars will think of the big traditions and small traditions put forward by Robert redfield. What I want to explain here is that cultural traditions and folk beliefs are not antagonistic phenomena. Folk beliefs, myths and legends in their languages and rituals in action are indispensable parts of any cultural tradition.

When it comes to China's cultural tradition, the first thing that comes to mind is the Confucian tradition. Then there is a passage in The Analects of Confucius Hometown Party, which says, "Hometown people are Nuo, and (Confucius) stands respectfully on the stage of Ji Lang". There are also related records in the Book of Rites, saying that "villagers _, Confucius stood in the court. Shi Cun is also a god. " "Miscellanies of the Book of Rites" also recorded one thing, saying that at the end of each year, the son of heaven held a big wax, which is actually what we said about sacrificing to the god who always made a wish. When ordinary people didn't attend, Zigong watched this wax festival. Confucius asked him "giving is a pleasure" and asked him if he was happy to see it. Zi Gong said, "All the people of a country are crazy about it, giving it unknowable joy." It seems that everyone is crazy. He can't understand it, so he can't be happy. Confucius told him this truth, saying, "A hundred days of wax, a day of Poland, is unknown to you." This means that we farmers, who have worked hard for a hundred days, can only relax after this day's blessing. You don't understand this truth. (Confucius) said, "If you don't relax, you can be civil and military", which makes them very nervous and can't do it without relaxing. "It is not easy to relax, and the civil and military officials are also generous." If they relax and do nothing, King Wen and King Wu will not do so. "Relax once at a time" is a "civil and military way". Nuo and wax here are folk rituals. From the Confucian classics, we can see that Confucius respected and agreed with these ceremonies.

For cultural traditions

The Four Books and Five Classics and their ethics and values are generally the so-called mainstream cultural traditions of China. CynthiaBrokaw, an American scholar, published a book Business Culture: Four Treasures Booksellers in Qing Dynasty and Republic of China in 2007 (Cambridge, Massachusetts. : Harvard University Press, 2007), which describes the sales of books published by Sibao in western Fujian, Sibao II in Liancheng County, Majia and Zou Jia Bookstore. Of course, these books are relatively poor versions, which are for readers of the lower classes. Types include general books (yearbooks), medical books, ritual books, math books, fortune-telling and divination books, as well as Tang poems, popular novels and songbooks. A considerable proportion of them are the four books and five classics and various versions of Mongolian books, including three-character classics, hundreds of surnames, thousand-character texts and so on. We generally regard the literacy rate as one of the signs that the elite society tells us about the division of rural society. JamesHayes, an American scholar, has been conducting research in the New Territories of Hong Kong for a long time. In a book edited by David. 1985's Johnson, there is an article in it, which mentions his investigation in Hong Kong on the literature owned by Liwan music experts, such as genealogy, encyclopedias, Mongolian books, Tang poems, couplets, letters, complaints and so on. He believes that the difference in literacy between the so-called elite and grassroots society is not as great as we thought. This is what we mean by cultural tradition. As far as I think, I have touched on one point.

summary

Looking back, this folk belief, in addition to inheriting the ancient witchcraft belief, has been constantly integrating the teachings of Confucianism, Buddhism and Taoism in the process of development. Various editions of Search for Ji Shen published since the end of Yuan Dynasty distinguish the types of folk gods by three religions. In fact, folk beliefs are a mixture of Confucianism, Buddhism, Taoism and witchcraft in different degrees because of different times, places and sects. For a long time, the government has often regarded folk beliefs as heresy and banned them. However, when there are a large number of believers in the gods worshipped by the people, the government will snare them, put them in sacrificial ceremonies and give them titles. Sometimes the government even spends money to build temples for local officials to sacrifice regularly. The most obvious example is the God of the City God.

Editor-in-Chief Wang Qiugui

Scholars have always put forward various definitions of culture. Here, I would like to quote T.S. Eliot, a British poet who won the Nobel Prize in Literature in 1948, in the Definition of Culture (London: FaberandFaber,1948; 1962) Three main conditions of culture:

The first organic (not just planned, but growing) structure, for example, will be formed in a culture. These necessary cultures should be analyzable, geographical and local: this leads to the problem of "regionalism". The third balance is the diversity of religions-that is, the universality of culture and the particularity of evolution. (P. 15)

This passage can be illustrated by many examples from China. What I want to emphasize here is the view that culture is an organism. For a long time in the past, officials and scholars who support official opinions tend to divide cultural heritage into two opposing parts: essence and dross, and advocate retaining essence and discarding dross. Folk beliefs have always been regarded as "superstition", that is, dross. At the first forum, most scholars thought that the essence/dross dichotomy was improper, and they also thought that people's beliefs should be paid attention to. Taking folk beliefs as a topic of public discussion in this forum this time should correct some improper views in the past. Binary opposites, such as essence/dross, elite/grassroots, even yin/yang, cold/heat, raw/cooked, may develop into very effective analytical tools, but they often distort the essence of culture. The protection of cultural heritage depends on understanding the organic nature of culture, so as to have a holistic view.