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(8) 此即如查尔斯·克尔斯所谓cultural expressions of ethnic identity。参见“Introduction,” in Ethnic Adaptation and Identity: The Karen on the Thai Frontier with Burma, ed. by Charles F. Keyes (Philadelphia: Institute for the Study of Human Issues Press, 1979), p.4。
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(9) K. E. Knutsson, “Dichotomization and Integration: Aspects of Interethnic Relations in Southern Ethiopia,” in Ethnic Groups and Boundaries, pp.86–100.
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(10) Ian Hodder, “The Maintenance of Group Identities in the Baringo District, Western Kenya,” in Social Organization and Settlement, BAR Supplementary Series (Oxford, Eng.: British Archaeology Reports, No. 47, pt. 1, 1978), pp.47–73.
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(11) 《晋书》卷一百十六,载记第十六;卷一百十七,载记第十七;卷一百十八,载记第十八。
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(12) 除了上引姚兴事母至孝的史料外,晋书中记载姚兴心腹之臣给事黄门侍郎古成诜之事曰:“时京兆韦高慕阮籍之为人,居母丧,弹琴饮酒。诜闻而泣曰:吾当私刃斩之,以崇风教。遂持剑求高,高惧逃匿,终身不敢见诜。”
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(13) 一个很好的例子是青海发现的一个匈奴墓葬;在这砖室墓中有充分的汉墓特征,如果不是发掘者很幸运地找到一颗“汉归义匈奴亲汉长”铜印的话,它很可能被视为汉上层人物的墓。参见赵生琛:《青海大通上孙家寨的匈奴墓》,《文物》1979年第4期,第49—53页。
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(14) S. South, Palmetto parapets. Institute of Archaeology and Anthropology, Anthropological Studies No. 1. (Columbia: University of South Carolina, 1974), pp.268–269; William Y. Adams, “On the Argument from Ceramics to History: a Challenge based on Evidence from Medieval Nubia,” Current Anthropology 20 (1979): 727–744; T. H. Charlton,“Population Trends in the Teotihuacan Valley, A.D. 1400–1969,” World Archaeology 4(1972): 106–123.
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(15) 邹衡:《夏商周考古学论文集》,文物出版社,1980,第335—355页;尹盛平、任周芳:《先周文化的初步研究》,《文物》1984年第7期,第42—49页。
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(16) Eric R. Wolf, Europe and the People without History (Berkeley: University of California Press, 1982), pp.380–381.
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(17) Michael Moerman, “Ethnic Identification in a Complex Civilization: Who are the Lue?” American Anthropologist 67(1965): 1215–1230.
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(18) Wolfram Eberhard, The Local Cultures of South and East China, trans. by Alide Eberhard(Leiden: E. J. Brill, 1968), p.2.
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(19) 日本人江上波夫所作之《骑马民族国家》一书,以游牧民族东渡日本对日本民族与文化的影响,来说明日本人之优越根源(相对于农业民族的中国人);可以说,便是如此的历史与考古溯源之作。参见江上波夫:《骑马民族国家》,张承志译,光明日报出版社,1988。
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(20) 罗香林:《夏民族发祥于岷江流域说》,《说文月刊》1943年(第3卷)第9期;陈志良:《禹与四川的关系》,《说文月刊》1943年(第3卷)第9期。
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(21) Fredrik Barth, “Introduction,” in Ethnic Groups and Boundaries, p.11.
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(22) 在此我引用一篇论文的标题:“Ethnic Group are Made, Not Born”,见N. G. Schiller,“Ethnic Group are Made, Not Born: The Haitian Immigrant and American Politics,”in Ethnic Encounters: Identities and Contexts, ed. by George L. Hicks & Philip E. Leis (North Scituate: Duxbury Press, 1977), pp.23–35。
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(23) Stanton W. Green & Stephen M. Perlman, eds., The Archaeology of Frontiers and Boundaries (Orlando: Academic Press, 1985), pp.4–9.
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(24) Richard A. Gould, Living Archaeology (Cambridge: Cambridge University Press, 1980), pp.29–47, 161–228.
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(25) F. A. Yates, The Art of Memory; Barry Schwartz, “The Social Context of Commemoration: A Study in Collective Memory,” Socail Forces 61 (1982): 374–402; Alan Radley, “Artefacts, Memory and a Sense of the Past,” in Collective Remembering, pp.46–59.
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(26) George E. Marcus and Michael M. J. Fischer, Anthropology as Cultural Critique(Chicago: Chicago University Press, 1986), p.27.
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(27) 这是华夏的主观看法;而显然当时的华夏并未充分了解羌人的亲族体系与政治秩序。
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(28) 王明珂:《羌在汉藏之间:一个华夏边缘的历史人类学研究》,中华书局,2008。
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(29) Michael M. J. Fischer, “Fischer: Ethnicity as Text and Model,” in Anthropology as Cultural Critique, appendix, p.173.
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(30) Ming-ke Wang, The Ch’iang of Ancient China through the Han Dynasty: Ecological Frontiers and Ethnic Boundaries, Ph.D. diss. (Cambridge, MA: Harvard University Press), chap. 4.
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(31) 顾颉刚:《从古籍中探索我国的西部民族──羌族》,《社会科学战线》1980年第1期,第117—152页;冉光荣、李绍明、周锡银:《羌族史》。
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(32) 钱穆:《周初地理考》,原载《燕京学报》1931年第10期,亦见《古史地理论丛》,生活·读书·新知三联书店,2004。
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