《吳語(yǔ)方言區(qū)風(fēng)土建筑研究（1）》編者按

本期和下期《研究聚焦》欄目將關(guān)注吳語(yǔ)方言區(qū)風(fēng)土建筑。吳語(yǔ)方言區(qū)主要分布在今江蘇省南部、上海市和浙江省大部分地區(qū)。在明清時(shí)代，吳語(yǔ)方言區(qū)是中國(guó)經(jīng)濟(jì)和文化重地，留下了大量精美的風(fēng)土建筑遺產(chǎn)。

在本期專欄的5 篇文章中，有2 篇是對(duì)吳語(yǔ)方言區(qū)或其中部分區(qū)域的風(fēng)土建筑譜系進(jìn)行研究。其中周易知《兩浙風(fēng)土建筑譜系與傳統(tǒng)民居院落空間組合研究》認(rèn)為吳語(yǔ)方言區(qū)范圍與宋代兩浙路范圍高度一致，使用“兩浙”的地理概念來(lái)討論吳語(yǔ)方言區(qū)的風(fēng)土建筑，并詳細(xì)梳理了吳語(yǔ)方言譜系的特征，指出其空間組合方式可概括為“堂-堂”式和“堂-橫”式兩種類型，且認(rèn)為它們分別對(duì)應(yīng)不同的家庭結(jié)構(gòu)和人口聚居模式；石宏超《傳統(tǒng)建筑區(qū)劃與譜系研究中隱秘的匠作關(guān)鍵——以浙江為例》則選擇以匠作體系中相對(duì)隱蔽的榫卯做法為線索，將浙江風(fēng)土建筑分為三個(gè)區(qū)域。

其余3 篇?jiǎng)t分別針對(duì)浙南溫州地區(qū)、浙中金華地區(qū)和浙東寧波地區(qū)進(jìn)行深入研究。丁俊清《溫州民居理水文化》以溫州民居對(duì)水的處理為線索討論其營(yíng)造智慧；戴方睿《基于宗族結(jié)構(gòu)的聚落形態(tài)研究——以義烏倍磊陳氏為例》則以義烏西南部的倍磊為例，探討聚落形態(tài)與宗族結(jié)構(gòu)之間錯(cuò)綜復(fù)雜的關(guān)系；孔惟潔、何依《“菩薩出殿”——寧波陶公山村落民間信仰儀式空間研究》重點(diǎn)探討儀式活動(dòng)對(duì)村落間的社會(huì)關(guān)系，以及村落空間意義的塑造功能。

對(duì)于吳語(yǔ)方言區(qū)中至關(guān)重要的太湖流域和浙北風(fēng)土建筑及其聚落，將在下期本欄目繼續(xù)探討。

In the ‘Special Focus’ Column of this and the next issues, we especially focus on the vernacular architecture in the Chinese Wu dialect area, which includes the southern part of Jiangsu Province, the entire territory of Shanghai and the majority of Zhengjiang Province. This area had prominent economic and cultural significance in the Ming and Qing dynasties, leaving numerous elegant vernacular built heritage.

Of the five articles in this Column, two are researches on the vernacular architectural pedigrees of the Wu dialect area. In ‘Pedigree and Spatial Analysis of Zhe-style Vernacular Architecture’, Zhou Yizhi holds the point that the Wu dialect area highly complies with the administrative division in the Song Dynasty. He thus uses the geographical concepts of the East Zhejiang and the West Zhejiang to clarify the characteristics of the architectural pedigrees in the Wu dialect area. Meanwhile, he points out that the main difference in the spatial configurations of the two sub-areas is between the ‘hall–hall’ layout and ‘hall–side-wings’ layout which respectively corresponds to the different family composition and population reproduction modes. In ‘The Hidden Core Craftsmanship in the Study of Division and Pedigree of Traditional Architecture, Taking Zhejiang as an Example’, Shi Hongchao takes the relatively concealed clue—the types of mortise and tenon joints—to divide the vernacular architecture in Zhejiang Province into three areas.

The other three articles are targeted at Wenzhou area in southern Zhejiang, Jinhua area in central Zhejiang and Ningbo area in eastern Zhejiang respectively. ‘Culture of Water Management in Wenzhou Vernacular Dwellings’ by Ding Junqing shows the phronesis in Wenzhou vernacular dwellings through the lens of water management. In ‘Morphological Study of Vernacular Settlements Based on Lineage Social Structure: Beilei Chen Settlement in Yiwu, Zhejiang Province’, Dai Fangrui discusses the complicated relationship between the settlement form and the social structure of lineages through the example of Beilei in the southwest of Yiwu. ‘Procession of the Gods: Ritual Space of the Folk Belief in Taogongshan Traditional Villages, Ningbo’ by Kong Weijie and He Yi focuses on a traditional ritual of the local belief, discovering that the ritual behaviours participated in shaping the social relationship among the villages as well as the meaning of spaces.

The next issue will further discuss the vernacular settlements and buildings in the Tai Lake Basin and northern Zhejiang. (Translated by Dai Fangrui)