四川震后文物抢救保护周年记

“5·12”汶川大地震已经距离我们有近一年的时间。在这一年里,失去的家园在重建,损毁的文化遗产在抢救保护。作为重灾区,四川省83处全国重点文物保护单位、174处省级文物保护单位和814处市、县级文物保护单位均受到不同程度损毁。     

静中见动青山来——宝应北宋墓群出土青白瓷

1995年10月和1996年5月,在江苏宝应先后发现两处北宋时期的墓群。两处墓群皆位于县城内,一处位于城中心安宜路两侧,西距大运河1．5公里,在明清宝应县城范围内。另一墓地地处宝应城郊中学校内,与前一处墓地相距约1．5公里。在扬州博物馆的配合下,宝应县化局先后抢救性的发掘清理墓葬共26座,葬制大多为土坑木棺墓,     

广东博罗、揭阳、澄迈古瓷窑调查

1956年4月,我们在博罗县进行考古调查时,在角洞山发现一处明代青花瓷窑,当即作了试掘和采集了一批标本。1961年7月,揭阳县文物训练班进行文物普查时,在揭阳县河婆镇岭下山又发现一处明代青花瓷窑。     

四川平武发现两处宋代窖藏

四川平武县于1980年内先后发现两处宋代窖藏,一处在距县城52公里处的南坝,另一处在县城所在地的龙安镇。现分别介绍如下。一南坝宋代瓷器窖藏 1980年10月,南坝区供销社建职工宿舍时发现一处宋代瓷器窖藏,县文管所进行了清理。在距地面约1米处埋有1件黑釉陶缸,内放瓷器等物。施工中已将陶缸和部分瓷器损坏。共出土宋代瓷器42件、铜勺6件、铜筷     

周原出土伯公父簠

1977年8月,扶风县黄堆公社云塘生产队社员在村南何家沟崖边铲土,发现西周铜器窖藏一处,出土伯公父簠一件。这处窖藏在1976年1月发现的西周铜器窖藏以南,相距仅二十多米。     

陕西平利县发现汉画像砖墓群

1990年4月初,笔者在平利县老县区进行文物调查,发现了一处汉代画像砖墓群。该墓群分布于锦屏乡县河西岸的山湾处。自1978年以来,村民在生产建设中多次     

布达拉宫东侧的四处清代摩崖刻铭

1984年12月,在拉萨市文物普查中,我们在布达拉宫所在的红山东侧断崖上发现了七处清代摩崖刻铭。其内容与清朝政府在西藏地区的用兵有关。其中两处被后人刻划,年款及大部分内容已难以辨识,一处雍正七年刻铭内容过于简单。现将其它四处摩崖刻铭介绍于下。     

文物博物馆简讯

南宁地区历史文化悠久,保存在地上地下的文化遗产非常丰富。1962年在自治区文物博物馆工作会议后,南宁专署文教局就提出了开展文物普查的计划。从1963年2月下旬开始,在区博物馆和文管会以及南宁专署文教局的积极组织和颁导下,组成了文物普查工作组。在三个多月中,经过集中学习、普查两个阶段,初步完成了全专区文物普查的任务。主要收获是:发现了新石器时代文化遗址六十八处,古建筑十一处,古窑址五处,古代石刻八十处,古墓葬十六处,石窟造象一处,崖壁画八处,古生物     

吉林省前郭县金代窖藏瓷器

1981年夏秋之际,吉林省前郭尔罗斯自治县王府乡三岔沟村后沟子屯的一居民在宅院中挖土打墙时,在距地表约50厘米处,发现了1处瓷器窖藏。吉林省文物工作队闻讯后,即派人前往调查和征集。窖藏位于一处辽金时期村落遗址之中。     

泜河流域考古调查简报

<正> 泜河为滏阳河的一支流,源于太行山东麓,向东流经临城、内邱、柏乡、隆尧四县。1988年、1989年冬季,河北省文物局文物复查小组两次对以上四县进行了系统的复查。其中在泜河流域新发现化石点1处、古遗址46处、古墓葬5处、古建筑5处、碑刻4处,共计61处文物单位。其中大部分集中在临城水库以下的丘陵平原地区(图一,表一)。先后参加的人员有:李振奇、高建强、胡金华、王立军、刘龙启、陈佩林、曹连彬、史云征、张志中、李兰珂、王会民。今把化石点和遗址情况简报如下:     

三皇五帝时代的再思考

一."层累地造成的中国古史"的辩证上世纪20年代古史辨派兴起,对中国的古史进行了全面的整理,对古史尤其是上古史给予否定,其最为重要的论点认为上古史是"层累地造成的",是"伪造的古史系统","三皇五帝"时代也被完全推翻。近年来随着考古学和历史学的发展,     

Asylum seekers,Ireland, and the return of the repressed

Abstract

In 2014 residents in Direct Provision Centres for asylum seekers staged a series of protests. The protests, which coincided with the appointment of a new Minister for Justice who announced the Irish government’s plans to reform the asylum system, voiced three clear demands. Firstly, the protestors demanded that all asylum centres be closed; secondly, they demanded that all residents be given the right to remain and work in Ireland; and thirdly, they demanded an end to all deportations. The government’s response to these protests was to appoint a working group in October 2014, made up of representatives of migrant-support NGOs (but without any significant representation of asylum seekers themselves) while also announcing that it intends to reform rather than abolish the system.

Against this background, this paper makes three interlinked theoretical propositions. Firstly, I propose that just as the Irish state and society managed to ignore workhouses, mental health asylums, “mother and baby homes”, Magdalene laundries and industrial schools, they also “manage not to know” of the plight of asylum seekers, precisely because the Direct Provision system isolates asylum applicants, makes them dependent on bed and board and a small “residual income maintenance payment to cover personal requisites”, and makes it difficult for them to organise on a national level. “Managing not to know”, or disavowing, entails the erasure of the Direct Provision system from Ireland’s collective consciousness at a time when increasing emigration is returning to haunt Irish society after years of refusing to confront the pain of emigration. I argue that asylum seekers represent the return of Ireland’s repressed that confronts Irish people, themselves e/migrants par excellence. Secondly, I propose that by taking action and representing themselves, the residents of Direct Provision Centres can no longer be theorised as Agamben’s “bare life”, at the mercy of sovereign power, to whom everything is done and who are therefore not considered active agents in their own right. The third proposition responds to the theme of this special issue, that multiculturalism is “in crisis”, arguing in the conclusion that this “crisis” hardly applies to Ireland, where the brief flirtations with “interculturalism” by state, society but also Irish studies disavow race and racism in favour of a returning obsession with emigration, which enables the continued disavowal of the experiences of asylum seekers in Direct Provision.