雅克·勒高夫对新传记的探索

20世纪后期法国出现的传记回归对年鉴学派提出了挑战。雅克·勒高夫对此进行回应,倡导把结构分析方法与传记体裁融为一体的"新传记",并撰写了《圣路易》。勒高夫通过解构史料把握圣路易与历史表征或"典范"的辩证统一关系,进而在圣路易与社会环境的互动中解释和呈现"真实的"圣路易。《圣路易》赢得学界诸多赞誉,但也提出新问题,即,如何实现科学的史学方法与个体化的叙述方法的有机融合,又能同时保持传记的生动性和趣味性。无论如何,《圣路易》是史家进一步探索新传记的重要基点。     

路易十四派遣“皇家数学家”传教士来华的背景

17世纪,葡萄牙国力日渐衰败,令其无法再从经济上支持传教士的东方拓展之旅,这不仅让罗马教廷颇为不满,而且让欧洲新崛起的法国看到了一个取而代之的机会。当时法国遇到的障碍主要有两个,一是葡萄牙所拥有的保教权;二是罗马教廷所要求的宣誓问题。但是,法国政治、科学和宗教的发展需求,加之暹罗使团的突然来访,让路易十四最终决定派遣有皇家科学院通讯院士之称的耶稣会士跟随暹罗使团前往东方。这些耶稣会士便是在中法交流史上赫赫有名的"皇家数学家"。     

Missionaries,Evangelical Identity,and the Religious Ecology of Early Nineteenth‐Century South Carolina and the British Caribbean

This article examines a critical question that fraught contemporaries throughout the Atlantic system in the early nineteenth century: could slavery be ameliorated and, thus, by implication, could slaves be ‘improved’? Despite strong eighteenth‐century connections through trade and as provincial outposts of the British Empire, South Carolina and the British Caribbean differed markedly on this issue by the early 1800s. But the reasons for this divergence cannot be adequately explained by the effects of the American Revolution. South Carolina slaveholders believed that slavery could be ameliorated through the adoption of evangelicalism. West Indian proprietors, however, believed that the introduction of evangelical religion among their slaves would only incite them to rebel. Thus, evangelical missionaries were often crucial figures in defining the character of slaveholding societies in South Carolina and the West Indies. These missionaries illustrated South Carolinians' paternalistic, benevolent sense of a permanent slave society, while itinerants in the West Indies described a violent, lawless, and temporary society beyond the pale of British standards of civility and humanitarianism.     

Antebellum Southern Political Economists and the Problem of Slavery

This article seeks to contextualize the political economists of the antebellum South. The article analyzes them both as members of a transatlantic set of economic thinkers and as southern defenders of slavery. As such, they paired a commitment to the fundamental precepts of classical economics with a defense of chattel slavery. Some historians have claimed that the simultaneous commitment of the southern political economists to political economy and slavery compromised both their social science and their defense of slavery. In contrast, this article finds that the southern political economists exploited the gaps and tensions in classical political economy on the topic of unfree labor to build a coherent and popular economic defense of slavery. Key to the defense was a view of planters as profit‐seeking capitalists and a racism that necessitated the control of black laborers. In the process of developing the defense, some of the southern political economists championed the prospect of industrializing the economy of the South with surplus slave labor.     

明清传教士对《山海经》的解读

晚明前清时期在华耶稣会士作品中有关《山海经》的零星内容反映出这些欧洲传教士与时代变局相关的心态变化。从16世纪到18世纪,欧洲的地理类作品随着其世界观念的更新而从传说与实证并存向实证性内容居主导转变,礼仪之争使在华传教士对中国文化的态度从针对中国人的迎合向针对欧洲人的特别宣传转变。受这两种变化驱使,传教士看待《山海经》时从认可和吸收变为轻蔑与排斥。     

One Region,Many Regionalisms: The Multiple Identities of a Neo-Gothic Circle in the Low Countries (1863–1900)

Summary

Historical scholars have recently turned their attention to local communities, resulting in a lively debate about the role of regions and provinces in Western Europe. This has quite predictably led many to question this resurgence of local identities in order to discover the cultural roots and the geographical boundaries of these identities and their interaction with the formation of nation-states in the literary, artistic and political practices of the past two centuries. This article provides an introduction to one specific transnational intellectual network, the Guild of Saint Thomas and Saint Luke, which in the latter half of the nineteenth century served as a forum for the different local identities which were influential in the Gothic (and Catholic) Revival of the Low Countries. The interaction among the most influential members during the annual excursions of the Guild and the choice for the locations of these meetings resulted in different ideological discourses about the position and the borders of ‘Christian art’ in the Low Countries. Due to both internal and external influences these discourses very soon integrated into the national frame, making the definition of a potentially common style for the whole area impossible. The analysis is based on existing literature on regionalism and the Neo-Gothic Revival, and on archive material concerning the first meetings of the Guild. The above-mentioned observations offer the opportunity to underline the peculiarity of transnational permanent networks composed by a fluctuating number of participants and to stimulate debate about the applicability of this example to other geo-cultural contexts.     

Reflections on the History and Historians of the black woman’s role in the community of slaves: enslaved women and intimate partner sexual violence

Taking as points of inspiration Peter Parish’s 1989 book, Slavery: History and Historians, and Angela Davis’s seminal 1971 article, “Reflections on the Black Woman’s Role in the Community of Slaves,” this probes both historiographically and methodologically some of the challenges faced by historians writing about the lives of enslaved women through a case study of intimate partner violence among enslaved people in the antebellum South. Because rape and sexual assault have been defined in the past as non-consensual sexual acts supported by surviving legal evidence (generally testimony from court trials), it is hard for historians to research rape and sexual violence under slavery (especially marital rape) as there was no legal standing for the rape of enslaved women or the rape of any woman within marriage. This article suggests enslaved women recognized that black men could both be perpetrators of sexual violence and simultaneously be victims of the system of slavery. It also argues women stoically tolerated being forced into intimate relationships, sometimes even staying with “husbands” imposed upon them after emancipation.     

Transatlantic Catholic responses to Fascist anti-Semitism: the Racial Laws of 1938 in the Jesuit press of America and Civiltà Cattolica

ABSTRACT

This article examines the Catholic responses to the Fascist Racial Laws in a transatlantic and comparative perspective. It looks specifically at two foremost publications of the Jesuit press in Rome and New York: Civiltà Cattolica and America, respectively. The comparative approach helps to comprehend the variety of factors behind editorial choices: readership, political context, Vatican directions, censorship, and silence. Jesuits on both sides of the Atlantic interpreted the anti-Semitic turn of the Fascist regime as an imitation of Nazi Germany and with the persistent hope that Italian policies would be milder and more ‘civilized’. The shaping of the myth of the ‘good Italian’ was an early process in which Church voices, including the Pope himself, took a significant part. This article argues that despite contextual differences, both Jesuit publications demonstrated a transnational pattern of Catholic relation to the Jews: endorsing Pius XI’s statements, they spoke out against racism but did not extend their condemnations to a full rejection of anti-Semitism in its religious and secular components. The disapproval of Italy’s Racial Laws was not a defense of the Jews of Italy.     

Green Point, Globalisation and the Remains of the Prestwich Street Dead

This paper asks how the remains of the Prestwich Street dead may become a shaping force behind efforts to remember slavery and apartheid in a post-apartheid national context. Between 2003 and 2005, thousands of human remains were disinterred from the site of a multi-million Rand development project in Green Point, Cape Town. The bones of the dead the subject of fierce socio-historical and political contestations. This paper briefly explores how colonial and apartheid forces of erasure resulted in the destruction of forms of self-identity, memory and community; and posits three propositions for the self-reconstruction project the remains of the Prestwich Street dead may invoke in the postcolony.

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Résumé  Cet article pose la question de savoir comment les restes des victimes de Prestwich Street constituent une force qui définit les efforts pour commémorer l’esclavage et l’apartheid dans un contexte national post-apartheid. Entre 2003 et 2005, des milliers de restes humains ont été exhumés sur ce site dans le cadre d’un projet de développement Rand se montant à plusieurs millions de dollars à Geen Point, Cape Town. Les os des morts fait l’objet d’apres socio-historique et politique de contestations. Cet article explore brièvement comment les forces coloniales et de l’apartheid oubliées ont résulté dans la destruction de formes d’identité propre, de mémoire et de communauté; et fait avancer trois propositions pour un projet de reconstruction destinés aux restes des victimes de Prestwich Street pour évoquer l’ère postcoloniale.

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Resumen  En este trabajo se cuestiona cómo los restos humanos encontrados en Prestwich Street pueden convertirse en el motor que ayude a recordar la esclavitud y el apartheid en un contexto nacional posterior a estos fenómenos. Entre 2003 y 2005, miles de restos humanos se exhumaron del terreno en un proyecto del edificio Rand en Green Point, Ciudad del Cabo. Los huesos de los muertos, objeto de duras socio-histórico y político controversias. En este trabajo se analiza brevemente la destrucción por parte de las fuerzas de exterminio coloniales y del apartheid de formas de identidad propia, recuerdos y comunidades enteras, y plantea tres propuestas para un proyecto de autorrecuperación a partir de los restos humanos de Prestwich Street en la era post colonial.

     

Prison and sacrament in the cult of saints: images of St Barbara in late medieval art

This article analyses the changing visual representation of St Barbara during the later middle ages. The article identifies a shift in St Barbara's iconography: whereas earlier medieval representations of the saint almost always show her with her prison tower, a number of fifteenth-century representations show the saint holding a chalice and host. The article traces how and why this shift occurred. In particular, the article explores the ways in which medieval thinking linking incarceration and liberation were integrated into new representations of St Barbara to stress her intercessionary, sacramental functions. Overall, the article argues that the visual transformation of St Barbara's prison tower into a liturgical vessel reveals how saints like Barbara were increasingly viewed as conduits to the inclusive sort of freedom that participation in Christianity's sacramental economy invited.     

The <Emphasis Type="Italic">Trouvadore</Emphasis> Project: The Search for a Slave Ship and its Cultural Importance

Trouvadore was one of numerous illegal slave ships taking Africans from Africa after Britain had outlawed the slave trade in 1807. The vessel wrecked off the coast of East Caicos, Turks and Caicos Islands in 1841 and 168 of the survivors entered the local community, increasing the population by 7%. The Trouvadore Project, led by the Turks and Caicos National Museum, is uncovering the story of Trouvadore and the cultural legacy of the survivors. Bringing together many disciplines, including archaeology, this project provides information about Trouvadore for the present population of the Turks and Caicos, many of whom are direct descendants of the African survivors.     

Travel Writing,Ethnography, and the Colony-Centric Voyage of the Jesuit Relations from New France

This article argues that the Jesuit Relations, commonly read as the accounts of daring French travelers to the New World in the seventeenth century, must also be understood in light of the colony-centric circulation of the texts. In a step that has never before been considered part of the process through which the Relations collected and circulated information, some—and perhaps all—of the texts were sent back to Canada after being edited and published in Paris, giving Jesuits in the colony an opportunity to consult the published texts to see how they had been changed in France. This article focuses on two related areas of scholarship on the Relations that need re-evaluation in light of the colony-centric circulation of the texts: the status of the texts as travel writing, and as the premiere source of ethnographic data on the Amerindian groups that the missionaries encountered in Eastern Canada.     

Black-Atlantic counterfactualism: speculating about slavery and its aftermath

This paper critically examines the role of counterfactual thought and argument in a series of interconnected contexts that span what Paul Gilroy termed the ‘black Atlantic’ and what Ali Mazrui described as ‘Global Africa’. The paper aims to show that a more or less explicit use of conjecture and speculative reasoning has characterised attempts to represent and demand recognition for the horror, inhumanity and injustice of the trans-Atlantic slave trade and New World slavery, and their legacies. To do so, the paper examines a number of interrelated examples, including the campaign for reparations for slavery in the USA; African demands for reparations for slavery, colonialism and neo-colonialism that draw on ideas about the continent's ‘underdevelopment’; and speculative writing that imagines alternate historical geographies of slavery. The paper argues that their concerns with Atlantic slavery and its consequences evince a particular way of engaging with the past that might, at first sight, appear to be aligned with a broader temporal sensibility associated with notions of ghostly return, haunting and trauma. The paper argues, however, that such an assumption is mistaken and that the presence of counterfactualism here illustrates a rather different philosophy of history at work. By highlighting forms of making the past present that are speculative rather than spectral, the paper aims to open up new lines of geographical enquiry that will enhance understanding of Atlantic slavery and its aftermath.     

Jewish-Christian disputations and the twelfth-century renaissance

An important aspect of the medieval debate between Christians and Jews was Jewish-Christian disputations. These disputations were either records of real discussions or academic treatises written in the form of dialogues. They invariably reflect current intellectual trends in Christian and Jewish circles. The Dialogus inter Christianum et Iudeum de fide Catholica, which has been wrongly attributed to William of Champeaux, is a fictitious Jewish-Christian disputation which has never received the attention it deserves. Previously it has been regarded as either an uninteresting pastiche of Gilbert Crispin's Disputatio Iudei et Christiani or a poor imitation of Anselm of Canterbury's Cur Deus Homo. Far from being as dim-witted as it has been made out to be, this disputation would seem, in fact, to reflect some of the teaching that went on in the school of Anselm of Loan and William of Champeaux. As such it provides us with an opportunity to learn more about how the work of some scholars of the twelfth-century renaissance influenced the form and contents of contemporary Jewish-Christian disputations.