• Digital Humanities and Cultural Heritage
• Open Access close
• Chinese close
• OpenEdition close

西藏和其他藏族聚居地在长期历史发展过程中，形成了大量有关西藏和藏族各类事务的档案，其形成时间主要是清代和民国时期，尤以民国时期档案最多，并集中典藏在中国第一、第二历史档案馆，以及西藏和其他藏族集中聚居的四川、青海、甘肃、云南等省各档案馆、图书馆中。中国第一历史档案馆所藏清代西藏及藏事档案有3万余件，主要是清朝中央政府对西藏及藏族聚居地区的施政文书，其中有皇帝册封达赖和班禅等人的诏书、敕谕，治理西藏各种谕令；历世达赖喇嘛、班禅额尔德尼、章嘉呼图克图、哲布尊丹巴等大活佛等上呈皇帝的奏疏、表文；清驻藏办事大臣、西宁办事大臣、库伦办事大臣及各地督抚、将军等大员和军机处、内阁、理藩院等部院衙门，为处理西藏及藏事上呈皇帝的题奏本章；有关衙门记录西藏重大事务的档册，以及西藏及藏族聚居地区经济、社会、文化等方面的情况。这些档案主要用汉文和满文书写，也有少量是用藏文和蒙古文书写，档案形成时间起于天命七年（1622年），迄于宣统三年（1911年）。中国第二历史档案馆所藏西藏和藏事档案在3万件以上，档案形成时间为清光绪十四年（1888）十二月至1949年，主要为民国中央政府及所属部院等机关与西藏噶厦地方政府、达赖喇嘛、班禅额尔德尼以及四川、西康、青海、甘肃等藏区省份来往文少书，记载和反映了晚清和民国时期中央政府治理西藏的方针政策和具体措施，以及中央政府关于西藏的重大事件、重要问题的处理情况。同时，也记载和反映了这一时期与西藏毗邻的四川、青海、甘肃、云南等省藏区的政治、经济、宗教、文化、教育和社会发展历史。西藏地区所藏近代西藏和藏事档案，主要集中在西藏自治区档案馆及拉萨市、日喀则、林芝、山南、阿里、那曲、昌都地区和各县档案馆，各大寺庙也保存有不少近代历史档案，其中尤以西藏自治区档案馆所藏数量最多也最为重要。该馆所藏以藏文为主的西藏和平解放前的旧政权档案，共有300多万卷（册），以藏文为主，还有八思巴文、汉文、满文、蒙文、阿拉伯文、印地文、尼泊尔文、英文、俄文等10余种文字。其内容主要有：西藏行政区划，国民政府对西藏行使主权，宗教事务，西藏重大历史事件及抵抗侵略，西藏地区的农奴制度、司法制度、社会状况、农牧和手工业等经济状况、矿产资源，以及西藏与内地民族间往来等。四川藏区档案史料主要保存在四川省档案馆、甘孜藏族自治州档案馆、阿坝藏族羌族自治州档案馆以及康定、德格、巴塘、马尔康、木里、理塘、乡城、炉霍、稻城等县档案馆中，以民国时期档案为主。其中四川省档案馆所藏涉及藏事的西康档案有1万余卷，形成时间从明洪武二十一年（1388年）起，至民国三十八年（1949年）止。云南藏区近代档案主要保存在迪庆州各县档案馆、图书文化馆、公安局及州档案馆以及噶丹松赞林寺、东竹林寺等寺院中。该批档案涉及年代从清朝乾隆三年（1738年）十月起至1949年止，约11300余件，且绝大多数档案为民国时期，记录了清代和民国时期中央政府及云南地方政府对藏族的政策，从政治、军事、经济、文化等不同方面反映了中央政府对云南藏区的有效管理与统治，以及藏族同胞在这一历史时期的生活情形及与各民族关系等方面的历史状况。甘肃省所藏近代藏事档案，甘肃省各地、市、县等各级档案馆、图书馆、文化馆及拉卜楞寺等众多藏传佛教寺院均有收藏，其中尤以甘肃省档案馆、图书馆，甘南藏族自治州档案馆、夏河县档案馆、天祝藏族自治县档案馆、临夏回族自治州档案馆所藏最多，总数在8000件左右，其主要内容包括清末和民国时期国家政务、国民党党务、民政、行政、户政、疆域、地政、礼俗、民族、部落、土司、宗教、寺院、警政、保安、禁烟、社会、建设、营建、人事、监察、司法、军事、外交、经济、文化、教育、卫生、体育及人物诸方面，反映和记载了甘肃藏族人民生活地区政治、军事、经济、司法治安、民政、宗教、文化教育卫生等各方面社会发展的历史概貌。青海省所存清代和民国时期西藏及藏事档案，主要保存在青海省档案馆，形成于雍正二年（1724年）至民国三十八年（1949年），以民国时期档案为主。这些档案史料，反映和记载了清代和民国时期青海省藏族地区政治、经济、军事、司法、文化、宗教、民族关系及青海与西藏关系、青海与四川阿坝地区关系、青海与甘肃拉卜楞地区关系等诸方面的基本情况；也记录了清代和民国时期青海地方政府对藏族的政策，从各个不同侧面反映了清朝政府和民国政府对青海藏区二百余年的统治以及藏族同胞在这一历史时期的生活、生活、发展演变及民族关系各方面的历史状况。为更好的开发利用中国境内各保藏机构所存西藏和藏事档案资料，为学术研究服务，各档案馆在中国藏学研究中心的支持下，积极编纂出版馆藏相关档案文献目录和专题档案汇编，为研究西藏和藏区历史，提供了大量第一手重要史料。主要有《西藏和藏事档案史料目录丛书》（8册），收录档案条目95000余条，计约820万字；《元以来西藏地方与中央政府关系档案史料汇编》（7册）《清末十三世达赖喇嘛档案史料选编》《九世班禅圆寂致祭和十世班禅坐床档案选编》《十三世达赖圆寂致祭和十四世达赖转世坐床档案汇编》《九世班禅内地活动及返藏受阻档案选编》《西藏亚东关档案选编》《民国时期西藏及藏区经济开发建设档案选编》《中国第二历史档案馆所存西藏和藏事档案汇编》等专题档案汇编。这一系列档案史料的编辑出版，对推动国内外藏学研究工作向纵深发展发挥了重要作用。 During the long process of Tibet and other Tibetan settlements’ historical development, a large number of archives related to Tibet and Tibetan affairs have been built, mainly in the Qing Dynasty and the Republic of China, but especially the latter. These files have been carefully preserved in several Chinese national historical archives, as well as in other provincial archives and libraries in Tibet Autonomous Region, Sichuan, Qinghai, Gansu and Yunnan.The First Historical Archives of China houses more than 30,000 archives on Tibet and Tibetan affairs during the Qing Dynasty. Many of them are administrative documents issued by the central government to Tibet and the areas inhabited by Tibetans, including imperial edicts and other governing orders issued by the emperors to Dalai Lamas, Panchen Lamas and senior officers. There are also many reports and memorials to the emperors on their dealings with Tibet and Tibetan affairs, which were submitted by all the previous Great Living Buddhas, Amban of Tibet, Xining, Kulun, as well as the Grand Council, Cabinet, Li Fan Yuan and governors from all over the country. Archives were formed by the relevant bureaus’ and provide records of major Tibetan affairs as well as the economic, social and cultural context in Tibet and areas inhabited by Tibetans. During 1622 to 1911, these archives were mainly written in Chinese and Manchu, while a few of them were written in Tibetan and Mongolian.In the Second Historical Archives of China, more than 30,000 Tibet and Tibetan affairs archives were created from 1888 (the 14th year of Qing Emperor Guangxu) to 1949. They mainly represent files exchanged between the central government (including its subordinate departments) and Kashag, Dalai Lama, Panchen Erdene, and other Tibetan settlements such as Sichuan, Xikang, Qinghai and Gansu provinces. They record and reflect the central government's policies and specific measures of governing Tibet during that period. Furthermore, they also document the political, economic, religious, cultural, educational and social development of Tibetan areas adjacent to Tibet in Sichuan, Qinghai, Gansu and Yunnan provinces.The archives of modern Tibet and Tibetan affairs collected in Tibet are mainly concentrated in the archives of Tibet Autonomous Region, Lhasa, Xigaze, Linzhi, Shannan, Ali, Naqu, Changdu and other counties. Many are also kept in major temples. Among them, the Tibet Autonomous archives conserves the largest and most important archives. It contains more than 3 million volumes of documents that belonged to the old regime, and are mainly in Tibetan. They include: Tibet's administrative divisions, the exercise of sovereignty over Tibet by the National Government, religious affairs, major historic events in Tibet, and Tibetan feudal serfdom, the judicial system, social conditions, economic conditions related to agriculture, animal husbandry and handicrafts, mineral resources, as well as Tibet's exchanges with non-Tibetan Chinese regions.The historical documents in Sichuan Tibetan areas in the Republic of China are mainly kept in the provincial archives of Sichuan and Ganzi Tibetan Autonomous Prefecture’s archives, Aba Tibetan and Qiang Autonomous Prefecture, Kangding, Dege, Batang, Marcand, Muli, Litang, Xiangcheng Luhuo, Daocheng, etc. Among them, are the Xikang Tibet archives. They are preserved in the Sichuan Provincial Archives and include more than 10,000 documents. They were created between 1388 (the 21st year of Ming Hongwu) and 1949. The historical archives in the Yunnan Tibetan areas are mainly kept in the county archives, libraries and cultural centres, public security bureaus and Diqing prefectural archives, as well as the temples of Gardan Songzanlin and East Chikurinji. About 11,300 files, mostly compiled in the Republic of China, record the policies of the central government and the Yunnan local government towards Tibetans and reflect their effective management and rule in Yunnan. They cover political, military, economic, cultural aspects, as well as the living conditions of Tibetan compatriots and their relationship to various ethnic groups during this historical period.The archives of modern Tibetan affairs in Gansu Province are collected in various archives, libraries, cultural centres and many Tibetan Buddhist monasteries in Gansu Province. Most of them are stored in Gansu Provincial Archives, Gansu Provincial Library, Gannan Tibetan Autonomous Prefecture Archives, Xiahe County Archives, Tianzhu Tibetan Autonomous County Archives and Linxia Hui Autonomous Prefectural Archives. Approximately 8,000 documents make up these archives. Their content primarily includes documents related to state administration, Kuomintang party affairs, civil affairs, administration, household administration, territory, land administration, customs, ethnic minorities, tribes, chieftains, religion, temples, police administration, security, opium banning, society, construction, personnel systems, supervision, the judiciary, military affairs, the economy, culture, education, sanitation, sports activities and famous people, outlining all the aspects of social development.The archives of Tibet and Tibetan affairs in Qing Dynasty and the Republic of China in Qinghai Province are mainly kept in Qinghai Provincial Archives, which were built from 1724 (the 2nd year of Qing Yongzheng ) to 1949. These historical materials reflect and record the basic situation of Tibetan areas in Qinghai Province during the Qing Dynasty and the Republic of China in terms of politics, economics, military affairs, the judiciary, culture, religion, ethnic, relations, Qinghai-Tibet relations, Qinghai-Aba area relations, Qinghai‑Labrang area relations, etc. They also record more than 200 years of policies in Qinghai Tibetan areas during the Qing Dynasty and the Republic of China, as well as the history of economic life, development, evolution of Tibetan compatriots and various ethnic relations. In order to better the development and utilisation of Tibet and Tibetan affairs for the purpose of academic research, the archives are stored in various domestic preservation institutions. They have been actively compiled and catalogues of relevant archives as well as a compilation of special archives have been published with the coordination and support of the China Tibetology Research Center. The publications mainly include The Historical Materials Catalogue Series of Tibet and Tibetan Affairs Archives (8 volumes); Compilation of Historical Records on the Relationship between Local and Central Tibetan Government since the Yuan Dynasty (7 volumes); Selected Records of the 13th Dalai Lama in the Late Qing Dynasty; Selected Records of the 9th Panchen Lama's Parinirvana Rites and the 10th Panchen Lama's Enthronement; Compilation of the 13th Dalai Lama's Parinirvana Rites & the 14th Dalai Lama's Reincarnation and Enthronement; Selected Records of the 9th Panchen Lama's Activities in Interior Areas and Blocked Return to Tibet; Selected Records of Yatung Customs in Tibet, Selected Records of Tibet and Tibetan Economic Development and Construction in the Period of the Republic of China and Compilation of Tibet and Tibetan Affairs Preserved in the Second Historical Archives of China, etc. This series of archival compilations and publications has played an important role in promoting international Tibetology research. Au cours du long processus du développement historique du Tibet et d’autres régions où se rassemblèrent les Tibétains (c’est‑à‑dire, une partie des préfectures, villes et districts des provinces Sichuan, Qinghai et Gansu), un nombre considérable d’archives relatives au Tibet et aux affaires tibétaines ont été constituées, principalement sous la dynastie des Qing et la République de Chine. Ces corpus sont conservés avec grand soin dans plusieurs dépôts d’archives historiques nationaux de Chine, des dépôts d’archives provinciaux et des bibliothèques de la Région autonome du Tibet, du Sichuan, du Qinghai, du Gansu et du Yunnan. Cette notice présente de manière systématique la quantité et le contenu principal des documents relatifs au Tibet et aux affaires tibétaines de la période qui va de 1840 à 1949, en particulier la période de la République de Chine, et qui sont conservés dans le Premier dépôt des archives historiques de Chine, le Deuxième dépôt des archives historiques de Chine, les Archives de la Région autonome du Tibet, les dépôts d’archives de la province du Sichuan, d’une partie de ses préfectures, villes et districts ; les dépôts d’archives et les bibliothèques dépendants de la province du Gansu ; le dépôt d’archives provincial du Qinghai ; et les dépôts d’archives de la préfecture autonome des Tibétains Diqing du Yunnan, ainsi que de ses districts. En outre, la présente notice donne aussi des détails sur les catalogues archivistiques et les collections spéciales compilées et éditées par les dépôts et les bibliothèques ci-dessus nommés. J’espère que cette notice fournira des références servant à renforcer les études historiographiques sur le Tibet, ainsi que d’autres régions où se rassemblèrent les Tibétains, et sur les relations entre le gouvernement central et le gouvernement local tibétain dans la Chine moderne.

近二十年来，华人世界出版了一系列不同主题、类型和价值偏向的回忆录，构成了对20世纪中国历史的复杂而多元的历史记忆，这些历史书写和历史记忆既充满了一种认同的竞争，同时也不乏互动，是华人社群构成自我理解和集体记忆极为重要的环节。因此，这些回忆录无论是对于研究20世纪中国史的历史学者，还是对于对了解这段历史感兴趣的普通读者来说，都是极有价值而值得认真予以辨析和讨论的。 Memoirs have become popular among cultural publications in contemporary China. Memoirs about the twentieth century are interesting to both general readers and academic scholars, and they have become sources of ideological culture and historical resources. However, several questions about the popularity of memoirs have emerged. Are the memoirs reliable, in particular can they serve as credible primary sources to be cited by historians? Are the memoirs a powerful challenge to the cognitive framework dominated by political ideology or mainstream values? Can memoirs written on the basis of different social and cultural identities improve our understanding of the various views, perspectives, and aspects of twentieth‑century century China? Is this huge volume of literature beneficial to effectively challenge the current structure that is dominated by orthodox ideologies and values, thus serving as an enlightenment to deeply comprehend the history of the twentieth century? What cultural role do the views of common people, females, the grassroots, and marginalized people play in such writings and publications?The publication of a massive number of memoirs reflects the interest among people in contemporary China to recall, reconstruct, and research their twentieth‑century history. It also serves to produce a public culture based on historical and cultural resources. The reading and analysing of memoirs undoubtedly indicate that contemporary Chinese are strengthening their sense of history, facing the dilemmas of their personal identities, and attempting to provide a competitive explanation of the history that has disappeared. We need to determine whether a consensus can be formed based on the minimal overlap of historical facts and whether the truth can be reached from the struggles and conflicts over historical memory and political power, thus forming a fundamental structure of knowledge? How should the values in the memoirs be judged in the public cultural sphere and in the field of historical research if the writing, publishing, dissemination, and reading of the memoirs only increase discussions among some sectors of society or strengthen the inherent prejudices among certain persons or certain classes, which then become a further divisive force in contemporary Chinese society.In terms of my reading and writing experiences, there are hundreds of memoirs about twentieth‑century China with historical and cultural values. However, in this discussion I can only focus on some representative samples. The authors of memoirs, according to their social and cultural positions, can generally be classified as politicians, scholars, newspaper reporters, social celebrities, or common people. Because politicians were the most important revolutionaries and witnesses of twentieth‑century China, their memoirs, which contain a massive amount historical information and cultural connotations, have become critical primary sources in studies of political, diplomatic, social, and cultural history. The history of twentieth‑century China, to a large degree, is a history of politics, so the historical memories of politicians are particularly important. Memoirs by Wellington Koo (顾维钧) and W. W. Yen (颜惠庆), for instance, contain detailed narratives about their work and travel experiences while in the process of coping with domestic and international affairs as members of the first generation of professional Chinese diplomats during the Republican period. Their memoirs are valuable resources to deeply and comprehensively explore the diplomatic history of the Republic of China.A high percentage of the memoirs have been written by scholars so as to record their academic and daily lives. Scholars are the knowledge and cultural elites of each period. They usually have acute perceptions and profound insights into the great changes of the times and the twists and turns behind such changes. Some of them even participated in the transformation of social history and the systems of education. Therefore, most of the history they record has a clear historical consciousness and a cultural awareness. He Bingdi’s (何炳棣) Sixty Years of Reading History and Understanding Society (读史阅世六十年) and He Zhaowu’s ( 何兆武) Going to School (上学记) are two examples that particularly reflect this feature. At the beginning of the twentieth century, China abolished the imperial examinations that had existed in China for a millennium and established of new type of education that was modelled after the Western systems. This was also a period when various new schools of thought emerged. Scholars and the cultural elite produced rich and diverse historical writings about this period of great educational and cultural transformation. Their texts, such as diaries and memoirs by overseas Chinese students, as represented by Hu Shi (胡适), Wu Mi (吴宓), and Jiang Menglin (蒋梦麟), are valuable documents to record China’s historical and cultural evolution.During the period of the late Qing Empire and Republican China, newspapermen, including journalists and general editors, were among the group of new‑style modern intellectuals. The features and needs of their professions allowed them to make many contacts with political, commercial, military, and academic circles. Thus, they have served as vital witnesses and observers of this significant period. Based on this view, as primary sources their memoirs possess a wide diversity of elements that present Chinese society of every hue. One such representative memoir is Bao Tianxiao’s (包天笑) Memoirs of Chuanying Building (钏影楼回忆录 ). Memoirs written by social elites are usually regarded as signposts of an era because the social elites enjoyed higher positions and were a source of the scarce symbolic capital in Chinese society. Because of their elite positions, they were likely to become involved in networks of political and cultural power. For this reason, memoirs, such as those by Dong Zhijun (董竹君), Chen Cunren (陈存仁), and Bei Dao (北岛), have become valuable primary sources for historical studies.Common and grassroots people, as opposed to elites, usually do not appear in these narratives. On the one hand, this is because of a typical perception of them as unimportant and lacking in ability to narrate history; and on the other hand, it is derived from their inadequate consciousness of constructing primary sources, as a result of which their histories have remained hidden in the dim corners of time. However, as ongoing recent endeavors, such as plans to write family histories or efforts by some institutes in the mainland to promote oral histories, and the collection and compiling of oral histories sponsored by the Universities Services Centre for China Studies at the Chinese University of Hong Kong and the Institute of Modern History at the Academia Sinica in Taiwan, narratives about the lives and fates of grassroots people gradually have been emerging. Some biographies by common people have attracted social attention and have become influential in Chinese society. They serve as critically valuable primacy sources for historical studies on the common people.Based on their subjects, these memoirs can generally be classified as historical memoirs about the Chinese revolution, academic thoughts, cultural education, political movements, and dispersion. Some representative memoirs that belong to the category of revolutionary memories published by Oriental Press (东方出版社), such as Memoirs of Zheng Chaolin (郑超麟回忆录), Wang Fanxi’s (王凡西) Shuangshan Memoirs (双山回忆录), Chen Gongbo’s (陈公博) Bitter Smile (苦笑录), Zhang Guotao’s (张国焘) My Autobiography (我的回忆), and Wang Ming’s 王明) Fifty Years of the Chinese Communist Party (中共50年). The works in this category, to a certain extent, present the heterodox and lost history of the Chinese revolutions in the twentieth century. In particular, they reveal the historical fates and personal thoughts of those who lost out in the political struggles with the Chinese Communist Party, such as the history of the Chinese Trotskyites, which are helpful to draw a relatively complete picture of the Communist revolution in twentieth‑century China from a variety of perspectives.For most Chinese, the first half of the twentieth century, with the coming of the Cold War and the division of China across the Taiwan Strait, was teeming with internal tragedies. The lives of celebrities and of ordinary people were walled off in separated areas; therefore war, escape, separation, and suffering are prominent themes in memoir writing. One such memoir consists of the four volumes of reminiscences by the Chinese writer in the United States, Wang Dingjun, particularly his Guanshan Seizes the Road (关山夺路). This is Wang’s third volume in his memoirs and it is one of the best witnesses of the political and military conflicts between the Nationalists and Communists during the Chinese Civil War from 1945 to 1949. Through the military culture, organizational effectiveness, party-state relations, and the takeover of the Japanese occupied areas by the two parties, Wang Dingjun convincingly explains the transformation of the strengths and weaknesses and the change in the balance of power between the Nationalists and the Communists. Literary Rivers and Lakes (文学江湖), which is the fourth volume of Wang Dingjun’s memoirs, vividly and meticulously describes life, the media, and social culture in Taiwan under martial Law. Another example is The Great Flowing River: A Memoir of China, from Manchuria to Taiwan (巨流河), written by Qi Bangyuan (齐邦媛), a retired professor at National Taiwan University. This work has had a strong influence on both sides of the strait and even in the entire world of Chinese readers. As the daughter of a Manchurian political elite, in this book Qi describes her personal and family’s experience as well as her observations about Chinese society during the great transformation of Chinese politics and history. It includes her experiences of studying at National Wuhan University and working at different schools in Taiwan. The most valuable feature of this memoir might be her presentation of the possibility of preserving the cultural temperament and rational dignity of intellectuals by relying on one’s individual writing style when encountering the conflicts and turbulence during periods of extreme chaos, anxiousness, and insecurity.French historian and ideologist Alexis de Tocqueville believed that the human psyche would be haunted by unrest if history was not able to care for the future. To a certain extent, writing, publishing, and reading memoirs in contemporary China construct a channel between history and the current world, and this channel is helpful to introduce historical and cultural sources into the field of contemporary Chinese historical research and the public cultural sphere of contemporary China. From this perspective, memoirs are not only historical writing that seeks a self‑identity and a cultural identity but they also present a cultural and historical consciousness that attempts to clarify the fog that permeates the historical memory of twentieth‑century China that has been polluted by ideology. It is well known that memoirs are not completely reliable in uncovering the truth. The writers' past recollections based on different perspectives, positions, resources, and intentions may often highlight one historical fact but may obscure another historical fact. Meanwhile, they may strengthen a certain historical cognitive framework and at the same time dilute another possibility of historical cognition and imagination. However, as long as the writing, publishing, and communication of memoirs remain sufficiently diverse and open, historical memory and historical writing may build a solid foundation to gradually reach the historical truth and to provide a basis for public discussions and academic research.(Translated by Dr Wang Yi, postdoctoral researcher, Institute of Modern History, Chinese Academy of Social Sciences; polished by Mrs Nancy Hearst, librarian, Fairbank Collection of the H.C. Fung Library, Harvard University) Une série de mémoires chinois représentant différents sujets, contenus et valeurs personnelles ont été publiés à l’échelle mondiale dans les deux dernières décennies et ces mémoires constituent ensemble la mémoire historique complexe et plurielle de la Chine du xxe siècle. Les récits et mémoires historiques inclus dans ces écrits expriment tout à la fois les conflits et les échanges entre les différentes identités qui forment une part importante de la compréhension de soi et de la mémoire collective des communautés chinoises présentes dans le monde. Ainsi, ces mémoires sont précieux et méritent discussion et analyse critique dans la mesure où ils sont importants à la fois pour les chercheurs qui travaillent sur l’histoire de la Chine du xxe siècle et pour les lecteurs ordinaires qui s’intéressent à cette période de l’histoire chinoise.

这是一篇了解和研究有关天津民间风俗、特别市天津民间风俗历史资料的书目解题。文中将这些相关的和重要的历史资料分成六大类，这就是：传统地方志类，新编地方志类，游览志类，地方风土类，今人著述类和新编丛书类。在每个大类之下，又分门别类地列举了具有代表性的著述共15种，即：1.《天津卫志》，2. 《天津县志》、《续天津县志》、《天津县新志》、《天津政俗沿革记》及《天津政俗沿革记》，3.《天津府志》及《重修天津府志》，4.《天津菁华实录》与《天津志略》，5.《天津简志》，6.《天津游览志》，7.《中华全国风俗志》，8.《津门岁时记》，9.《老城津韵》，10.《刘炎臣文集》与《绿波集——顾道馨著述选萃》，11.《天津竹枝词全集》，12.“天津风土丛书”，13.“今晚十二生肖贺岁书”，14.“天津旧事丛书”，15.“天津皇会文化遗产档案丛书”。每种后面的同类书籍则列入“附”，因此，有时“附”的内容间或与前列书籍有重复的。每种至少包括文章或书籍1部（或册、篇）及以上，多则不限；文章或书名后加统一编号，总共60部（或册、篇）。也就是说，要想了解或研究有关天津民间风俗及其历史，这60部（或册、篇）的相关内容，是不可不读的。为使读者对于这60部（或册、篇）有一个概括的了解，首先简要介绍该书（或该文）的主要内容价值，次为作者简况，最后是版本刊印及社会流行。了解和研究有关天津民间风俗，有两点是必须予以足够的注意：第一，天津在中国传统城市发展史上，是一座晚近发展起来的城市，至今也不过800年多一点的历史；然而天津与中国历史上众多的城市不同，在13和14世纪的金、元时期已经有了城市的雏形，到了15世纪的明代永乐初年，才修建了城墙。明王朝在修建“卫城”时，考虑到当时城池以军事功能为主体，所以采取了“局部封闭，总体敞开”的规划建设方针，历史对天津来说，是先有“市”而后有“城”，而且“市”在“城”外。因此，天津城市中国传统的规划性城市不同，在本质上是一座自然成长的城市，而且成长轨迹始终是沿着海河源头向下发展，最终由内河港，发展为河口港、海港。第二，由于天津是大运河北端唯一一座依河傍海的城市，南北运河在这里交汇，南方文化和北方文化，内陆文化和海洋文化，得以在天津兼收并蓄；又由于天津是中国北方最早和最大的开放城市，中外文化在这里交流碰撞，乃至生根发芽，传统和现代可以在这里和谐共存。这些，都对天津城市的民间风俗及其历史发展产生了深深的影响，当然，也可以看成是阅读本书目解题时的必要前提。 In order to understand and study the folk customs of Tianjin, it is important to pay attention to two features.Firstly, according to the history of how traditional Chinese cities developed, Tianjin, with a history of more than 800 years, has been recently developed. However, unlike many cities in Chinese history, Tianjin, during the Jin and Yuan Dynasties of the 13th and 14th centuries, became a prototype of the city. Until the 15th century, the early years of the Ming Dynasty Yongle, the city wall began to be built. When building the "Acropolis", the Ming dynasty adopted the planning and construction principle of "partial closure and general opening up", taking into account that the city mainly served a military purpose at that time. For the sake of history, Tianjin first had a "society" and then a "city" with a "society " that existed outside "the city". Therefore, Tianjin is not a city according to traditional Chinese urban planning, but a city with natural growth. The growth trajectory always took place from the source of the Haihe River’s development downward, and eventually from the river port it developed into an estuarine port and seaport.Secondly, since Tianjin is the only city on the northern edge of the Grand Canal bordering on the river, the southern and northern canals converged here. Southern and northern cultures, as well as the inland and the marine cultures have been incorporated in Tianjin. Moreover, since Tianjin was the earliest and the largest open city, where the Chinese and foreign cultures exchanged and even sprouted, tradition and modernity could coexist harmoniously here. All of these have had a profound impact on folk customs and their historical development in the city of Tianjin. Of course, it can also be regarded as a necessary prerequisite for reading the bibliography. Pour comprendre et étudier les traditions populaires de Tianjin, il faut faire attention à deux caractéristiques de la ville.Primo, dans l’histoire du développement des villes chinoises traditionnelles, Tianjin est une ville récente avec son histoire de plus de 800 ans. Toutefois, contrairement à beaucoup d’autres villes chinoises, Tianjin n’a commencé à acquérir les caractéristiques d’une cité que sous les dynasties Jin et Yuan aux xiiie et xive siècles. Le mur d’enceinte de la cité ne fut construit qu’au xve siècle, soit au début de l’ère Yongle de la dynastie des Ming. Lors de la construction de l’« Acropolis », la dynastie des Ming fit le choix de la planification et adopta le principe de la « fermeture partielle et (de l’)ouverture générale », prenant acte du fait qu’à cette époque l’acropole remplissait surtout des fonctions militaires. Du point de vue de l’histoire, Tianjin fut d’abord une « ville » (avec un centre commercial), puis une « muraille » (qui entoure le quartier des institutions administratives dont le bureau des impôts), la « ville » se trouvant en dehors de la « muraille ». Par conséquent, Tianjin n’est pas une cité construite en fonction de la planification urbaine traditionnelle chinoise, mais une cité ayant connu une croissance naturelle. Cette croissance s’est toujours faite le long de la rivière Haihe, en suivant une progression depuis la source de cette rivière jusqu’au port maritime de son estuaire.Secondo, Tianjin étant la seule cité située au nord du Grand Canal qui longe la rivière, les canaux sud et nord y convergent. La ville accueille aussi bien les cultures du nord et du sud, que les cultures continentales et maritimes. En outre, comme Tianjin fut la plus précoce et la plus grande cité ouverte du nord de la Chine, où les cultures chinoise et étrangères se rencontrèrent voire s’épanouirent, tradition et modernité peuvent y coexister harmonieusement. Toutes ces cultures eurent un impact profond sur les coutumes populaires et leur développement dans la cité de Tianjin. Bien entendu, la bibliographie doit se lire en fonction de ces données historiques.