白若思（Rostislav Berezkin），1982年生，俄罗斯圣彼得堡人，宾夕法尼亚大学博士，圣彼得堡国立大学副博士，文史研究院的研究员。学习经历：1999-2004圣彼得堡国立大学，东方系学士，学位论文导师孟列夫 (Lev N. Menshikov) 教授2004-2006圣彼得堡国立大学，东方系硕士，学位论文导师孟列夫 (Lev N. Menshikov)教授，谢别列科夫（Evgenii A.Serebryakov）教授2006-2009圣彼得堡国立大学，东方系副博士，学位论文导师谢别列科夫（EvgeniiA.Serebryakov）教授2006-2010宾夕法尼亚大学，东方语言文明系博士，学位论文导师VictorH Mair （梅维恒）教授2010-2012台湾中研院近代史研究所博士后2012.6- 2018.12文史研究院的副研究员2018.12- 文史研究院研究员主要发表的著作俄文专著（1）Slovar’ kliuchei ieroglifov drevnego kitaiskogo pocherka siao chzhuan’ (小篆字体部首对照表)，圣彼得堡: Skifiia, 2003. （2）Dragocennye svitki (Baotsiuan’) v duhovnoi kul’ture Kitaia: na primere Baotsiuan’ o Treh Voplosheniyah Muliania（宝卷文献在中国文化的作用：以《目莲三世宝卷》为例子） (190 页, Saint-Petersburg： Saint-Petersburg Center for Oriental Studies 【圣彼得堡东方学研究中心出版社】，2012)。英文文章 (1) “The Earliest Known Edition of The Precious Scroll of the Incense Mountain and the Connections Between Precious Scrolls and Buddhist Preaching,” T’oung Pao 99-4-5 (2013), 445-499 （与Boris Riftin合编） (2) “Transformation of historical material in religious storytelling: the story of Huang Chao in Baojuan of Mulian Rescuing His Mother in Three Rebirths,” Late Imperial China 34. 2 (2013. 12), 83-133. (3)“Scripture telling (jiangjing) in the Zhangjiagang area and the history of Chinese storytelling” (张家港地区“讲经”与其跟中国曲艺历史的关系) Asia Major 24 （大亚细亚）, part 1, June 2011: 1-42. (4)“An analysis of “telling scriptures” (jiangjing) during temple festivals in Gangkou (Zhangjiagang), with special attention to the status of the performers” （港口地区的庙会讲经的初探：兼探讨其表演者的身份） CHINOPERL papers （中国口头与表演性文学学刊）30 (2011): 25-76. (5) “On the Survival of the Traditional Ritualized Performance Art in Modern China: A Case of Telling Scriptures by Yu Dingjun in Shanghu Town Area of Changshu City in Jiangsu Province” （谈宗教性讲唱文学在当代中国的传承与创造：以江苏省常熟市尚湖镇余鼎君‘讲经宣卷’为例）Minsu quyi 民俗曲艺 (Journal of Chinese Theatre and Folklore) 181 (2013.9): 103-156. (6)“On the connections of the cults of historical persons and baojuan storytelling: with Baojuan of the Small King of Thousand Sages of the Changshu area of Jiangsu province as an example”（历史人物崇拜与宝卷讲唱的关系）. Xingda renwen xuebao 兴大人文学报 (Journal of Zhongxing University) 50（2013.03）：265-294. (7) “The Connection Between the Cults of Local Deities and Baojuan (Precious Scrolls) in Changshu county of Jiangsu” （江苏常熟地方神崇拜与宝卷的关系）Monumenta Serica （华裔学志）61 (2013): 73-106. (8)“A rare early manuscript of the Mulian story in the baojuan (precious scroll) genre preserved in Russia and its place in the history of the genre”. CHINOPERL: Journal of Chinese oral and performing literature 32.2 (2013.12), pp. 109-131. (9) “The Precious Scroll of Bodhisattva Guanshiyin from Jingjiang and the Confucian Morality”, Journal of Chinese Religions, 42. 1 (2014), pp. 1-27. （与 Victor H. Mair合编） (10) “The Three Mao Lords in Modern Jiangnan: Cult and Pilgrimage between Taoism and Baojuan Recitation”, Bulletin de l'École française d'Extrême-Orient 99 (2014), pp. 295-326（与Vincent Goossaert合编）. (11)“Printing and Circulating ‘Precious scrolls’ in Early Twentieth-Century Shanghai and its Vicinity”, in Religious Publishing and Print Culture in Modern China 1800-2012, Philip Clart and Gregory A. Scott, ed. Berlin, de Gruyter, 2014, pp. 139-185. (12) “Pictorial Versions of the Mulian Story in East Asia (Tenth-Seventeenth Centuries),” Fudan Journal of the Humanities and Social Sciences, Vol.8, No.1, March 2015, pp. 95-120. (13) “The lithographic printing and the development of baojuan genre in Shanghai in the 1900-1920s: on the question of the interaction of print technology and popular literature in China (preliminary observations) (上海二十世纪十至二十年代石印出版业的发展与宝卷文学形式的变迁：出版业与中国俗文学发展的关系Chongcheng University Bulletin of the Department of Chinese Language and Literature 中正大学中文学术年刊，2011, 1 (cumulative 13): 337-368. (14) “Academician Boris L. Riftin (1932-2012): the Extraordinary Life of a Brilliant Scholar,” CHINOPERL papers 31 (2012), pp. 260-272.中文文章： （1）“探讨文本、仪式与表演的关系 ——以张家港市港口地区《香山宝卷》讲唱为中心”，载王岗、李天纲主编《中国近世社会中的宗教与国家》（上海：复旦大学出版社，2015），页295-316。 （2）“由1900-1937年间《花名宝卷》的刊刻看中国二十世纪初出版文化与民间信仰及俗文学之关系”， 载康豹、高万桑《改变中国宗教的五十年，1898-1948》（台北：中央研究院近代史研究所），页169-192.书评： （1）[Review of] Wilt L. Idema. Personal Salvation and Filial Piety: Two Precious Scroll Narratives of Guanyin and Her Acolytes. University of Hawai'i Press, 2008; Journal of the American Academy of Religion (2011) 79 (1): 248-250.（2）[Review of] Chen Yunü陈玉女, Ming dai Fo men nei wai seng su jiaoshe de changyu 明代佛门内外僧俗交涉的场域 (The Field of Interchange between Clerics and Laity in and out the Buddhist Monasteries during the Ming Dynasty). Taipei, Banqiao: Daoxiang, 2010. Frontiers of History in China 2011 (04): 607-609.（3）[Review of] Escape from Blood Pond Hell: the Tales of Mulian and Woman Huang, translated and introduced by Beata Grant & Wilt L. Idema. Seattle: University of Washington Press, 2011. Asian Ethnology 71-1 (2012):135-137.（4）[Review of] Wang Jian 王健, Li hai xiang guan: Ming Qing yilai Jiangnan Su Song diqu minjian xinyang yanjiu 利害相关: 明清以来江南苏松地区民间信仰研究 (Profit and Harm Inseparable: Research on the Folk Beliefs in the Suzhou and Songjiang Areas of Jiangnan since the Ming and Qing Dynasties). Shanghai: Shanghai renmin, 2010. History in China 2012 (03): 490-493.
