近代中国社会转型与哈萨克人东迁

在近代中亚草原发生剧烈社会变革时期,哈萨克人在沙俄与清朝之间选择了后者.对哈萨克人具有强大吸引力的新疆北部地区,既有辽阔茂盛的草原,又有清朝统一后安定宽松的政治环境.而后发的中国近代社会转型在新疆地区的表现独具特点:一方面是境内外多种势力的激烈争夺,另一方面是中央和地方政府被迫强化对所属土地和臣民的管理.在此环境下的新疆哈萨克人,面临生存环境和自身内部的剧烈转型,一部分人选择继续东迁,实属游牧社会的历史回声.     

Aus Österreich emigrierte Sozialwissenschaftler. Überblick und Stand der Forschung

The article presents an general view over the enforced migration of Austrian social scientists after 1933. The author argues that the Austrian case is a specific one: first in consequence of the two successive dictatorships, second because of the devastating consequences of the emigration movement for the Austrian scientific community and culture. Only a few of the refugees returned to Austria after 1945. Further could be demonstrated that the Austrian refugees were quickly promoted in the scientific world of their exile countries, by way of comparison — especially in the United States.     

章门弟子与中国近代史学转型

在章太炎的熏陶下,沈兼士、朱希祖、钱玄同等章门弟子以北大史学系与国学门为依托,从学科体制方面积极致力于中国史学的近代转型。他们一方面秉持章太炎具有近代意义的“六经皆史说”,主张“捐除经学之名”,缘此大大动摇了经学的垄断地位,促进了史学的独立;另一方面,他们还充分弘扬了章太炎“以新理言旧学”和“熔冶哲理”的学术精神,号召借鉴西方近代科学的理论与方法来研究史学,并强调史学研究必须注重条理系统,由是极大地推动了中国史学的科学化进程。     

Modern Őmie Women: Virtual Indigeneity and Intimations of Empowerment

The women of ?mie Artists, a cooperative that produces original bark cloth paintings for the global indigenous art market, are described in contemporary ethnographic publications as ranked into a hierarchy of chiefs on the basis of their ‘wisdom’ which is expressed in their paintings. This depiction of the ?mie, who comprise a marginalized population of less than 2000 in Oro Province of Papua New Guinea, is dramatically different from what was known of their culture several decades ago. An assessment of the likelihood of this virtual depiction reflecting the social empowerment of ?mie women is undertaken. Although the impact of missionization and entry into capitalist markets is recognized, it is the interpellation of the art market of the ‘indigenous artist’, working within a traditional mystical tie with the land and the ancestors, which must be seen as precipitating what appears in virtual form an amplification and cultural embellishment of women’s traditional knowledge and practices. This process is foregrounded against the historical change in valuation of women’s cultural contributions by the discipline and the art world.     

The Invention of History: The Pre‐History of a Concept from Homer to Herodotus

The following pages, which deal with the pre‐history of the concept of history from Homer to Herodotus, first propose to decenter and historicize the Greek experience. After briefly presenting earlier and different experiences, they focus on three figures: the soothsayer, the bard, and the historian. Starting from a series of Mesopotamian oracles (known as “historical oracles” because they make use in the apodosis of the perfect and not the future tense), they question the relations between divination and history, conceived as two, certainly different, sciences of the past, but which share the same intellectual space in the hands of the same specialists. The Greek choices were different. Their historiography presupposes the epic, which played the role of a generative matrix. Herodotus wished to rival Homer; what he ultimately became was Herodotus. Writing dominates; prose replaces verse; the Muse, who sees and knows everything, is no longer around. So I would suggest understanding the emblematic word “historia” as a subsititute, which operates as an analogue of the (previous) omnivision of the Muse. But before that, Herodotean “invention”— the meeting of Odysseus and the bard Demodocus, where for the first time the fall of Troy is told—can be seen as the beginning, poetically speaking at least, of the category of history.