Pottery politics: Late Classic Maya palace production at Motul de San José, Petén,Guatemala

Archeologists often rely heavily on stone monuments, architecture, settlement patterns, and written texts to reconstruct ancient political systems. In this paper we focus on the role of polychrome pottery as both a reflection of and critical component in the production of power relations. We present rare direct evidence of polychrome pottery production recovered from the Maya site of Motul de San José, the presumed Late Classic (ca. 600–900 AD) capital of the epigraphically-recognized Ik’ polity. Our contextual analysis of production debris and tools complement on-going polychrome vessel style and chemical analyses of Ik’ Style polychrome vessels to suggest that Motul de San José’s royal court was an important center in the manufacture of Ik’ Style polychrome pottery. These elaborate vessels indexed the political history, power, and networks of the Ik’ polity. By combining archeological, iconographic, and epigraphic data of polychrome pottery, we shed light on Motul de San José’s internal political-economic dynamics as well as its macro-political alliances and tensions with other polities.     

Ceramics Technology at Late Classic K’axob,Belize

Abstract

Excavation of a Late Classic Maya platform at K’axob, Belize, has revealed a suite of pit features and associated artifacts that are strongly suggestive of pottery production. Interpretation of the features as remnants of pit kilns used to fire pottery is bolstered by comparanda from the Andean region. Archaeometric and experimental replication studies also support the interpretation of this locale as one of pottery fabrication. Findings discussed include features identified as kilns, raw material suitable for temper, lumps of fired clay, ground stone, and expedient clay-working tools made of recycled pottery sherds. This research contributes to knowledge of the organization of Maya pottery production by providing the most comprehensive information presented to date on the technology of ancient Maya pottery fabrication and firing.     

Getting “Out of Africa”: Sea Crossings,Land Crossings and Culture in the Hominin Migrations

Palaeoanthropologists and archaeologists have advanced a wide range of explanatory narratives for the various movements of Homo erectus/Homo ergaster, and the first modern Homo sapiens, “Out of Africa”—or even back again. The application of Occam's razor—a parsimonious approach to causes—gives a more cautious approach. There is nothing in the available evidence that would require the ability for a human water crossing from Africa before the later Pleistocene, whether across the Strait of Gibraltar, the Sicilian Channel or the southern Red Sea (Bab el-Mandab). A parsimonious narrative is consistent with movements across the Sinai peninsula. The continuous arid zone from northern Africa to western Asia allowed both occupation and transit during wet phases of the Pleistocene; there is no requirement for a “sponge” model of absorption followed by expulsion of human groups. The Nile Valley as a possible transit route from East Africa has a geological chronology that could fit well much current evidence for the timing of human migration. The limited spatial and temporal opportunities for movements “Out of Africa,” or back again, also puts particular difficulties in the way of the gene flow required for the multiregional hypothesis of the development of modern Homo sapiens.     

Hatching seeds before they’re counted

Like other analytic aspects of archaeology, archaeobotany has been growing progressively more quantitative in the past few decades. This may be a sign of the proliferation of increasingly mature and sophisticated methodologies for analyzing botanical data, but associated with the sophistication of quantitative methods is their inherent opacity: the value and applicability of anthropological conclusions drawn from quantitative archaeobotanical data are not only limited by the amount of information that can be extracted from data by sophisticated statistical tools, but also by our ability to draw reasonable anthropological—as opposed to merely statistical—conclusions. Even the words “classification” and “significance” have different meanings in statistics and in anthropology. In this paper, I propose the use of graphical analysis for archaeobotanical data in addition to, or instead of, typical statistical tools like significance tests, variable reduction, and clustering. Applied to data from charred seed assemblages from the ancient Near East, the visual representation of quantitative data has the advantage of handling semiquantitative data better and being interpretable without reliance on the paradigm of a formal statistical test.     

How to Queer the Past Without Sex: Queer Theory, Feminisms and the Archaeology of Identity

A queer archaeology is often equated to looking for ancient homosexuality. As a challenge to heteronormative practice, queer theory, instead, provides a framework for engaging with all aspects of identity formation and the processes and behaviors that mediate it. This article examines two primary points: (1) queer theory’s relationship to feminist practice and archaeology and (2) its application to the construction and production of difference among ancient Maya commoners. Through this analysis, I explore how investigations of identity and status can and should be part of a queer analysis. Work at the Northeast Group, part of the site of Chan, Belize illustrates how focus on internal class composition, specifically change through time, “queers” traditional models of ancient Maya class formation.     

Yangjiao or the ��Other��? Christianity and Chinese society in the second half of the nineteenth century

This article explores the relationship between Christianity and Chinese society in the second half of the nineteenth century by re-examining the primary sources of anti-Christian movements. The first part shows how Christian churches broke the dominance of the Qing government over local society. Conflicts between Christianity and Chinese religion were often transformed into political confrontations between churches and the Qing bureaucracy. The second part analyzes how Confucianism, Buddhism, and Daoism interpreted Christianity, with an emphasis on how to understand the perception of Christianity in Chinese society. Exploring broader societal perceptions of Christianity—and not just those expressed in the writings of the Confucian literati—allows for a more nuanced understanding of Chinese interpretations of Christianity. The third part studies the relationship between churches and Chinese religious sects. On the one hand, in the language of anti-Christian movements such as those of the Zaili and Cai sects, Christianity was the hateful “Other.” On the other hand, in the process of preaching Christianity, churches themselves experienced a period of transmutation: they recruited into the church not only non-religious civilians but also the followers of popular religions. For a long period, Christianity was called yangjiao, the “foreign religion,” making it the “Other.” Missionaries started to feel an urgency to reject their identity as the “Other” after the harrowing experience of the Boxer Movement.     

山东香山汉墓出土陶质彩绘文物材质及制作工艺的初步研究

山东青州香山汉墓陪葬坑出土了数量巨大,种类齐全陶质彩绘文物,尤其是陶马和陶俑上的彩绘保存完好,色彩鲜艳,绘画工艺精湛,非常罕见。为了研究汉代彩绘及其制陶工艺等信息,本研究使用拉曼光谱(RS)、带能谱的扫描电镜(SEM-EDX)、偏光显微镜(PLM)、体式显微镜(OM)、X射线荧光光谱(XRF)、X射线衍射(XRD)、热膨胀仪等分析方法,对出土的陶质彩绘文物进行了分析研究。结果表明这批陶质彩绘文物制作工艺是就地取土,与水混合塑型,在900~1000℃烧制陶胎。其彩绘所使用的颜料均为矿物颜料,其中白色为方解石(CaCO3)、红色为赭石(Fe2O3)和朱砂(HgS)、黑色为炭黑(C)、紫色为人造汉紫(BaCuSi2O6),采用胶料调和颜料调涂刷绘制而成。这批文物的制作工艺属于典型的秦汉时期彩绘陶器的制作方法。研究成果可为相关文物的保护提供科学数据。     

Scales of Analysis, Scales of Value: Archaeology at Bush Hill House, Barbados

The excavations at Bush Hill House were sponsored because of its association with a notable historical figure, yet the archaeologists were more interested in what we saw as the “bigger” picture: colonialism; slavery; the Atlantic World. This paper addresses both the micro scale—individual deposits and individual people—and the macro scale—placing this site within the larger world of the British Atlantic of the eighteenth, nineteenth, and twentieth centuries. Not surprisingly, both scales, when considered explicitly, offer insights into past social worlds and archaeologists’ means of discovering them.     

"封建主义"概念辨析

The Western terms “feudal” and “feudalism” have been widely and improperly translated as “fengjian” in contemporary China. The early Western Sinologists and Chinese scholars, including Yan Fu, did not originally make such a translation. Yan initially transliterated the term “feudalism” as fute zhi in his early translations. It was not until the 20th century, when Western classical evolutionism found its way into China, that “feudalism” was reduced to an abstract concept, and the Western European model was generalized as a framework for understanding development in China and the whole world. Only then did Yan Fu first equate “feudalism” with “fengjian,” and China was believed to have experienced a “feudal society” in the same sense as Europe. From the perspective of intellectual history, using evidential and theoretical analyses, this article attempts to show that feudalism was a historical product in the development of Western Europe and existed only in Europe, “fengjian” is a system appropriate only in discussions of pre-Qin China, and China from the Qin to the Qing experienced instead a system of imperial autocracy. The medieval periods in the West and in China evidence widely divergent social forms and hence should not be confused with the same label. __________ Translated from Zhongguo Shehui Kexue 中国社会科学 (Social Sciences in China), 2005, (6): 173–188     

Some Late Ming Western Technical Terms and Their Implications for Cultural Transformation: “Brain,” “Geometry,” “Globe,” and “Cathay”

The cluster of technical terms that the Jesuit Matteo Ricci and his Chinese partners Xu Guangqi and Li Zhizao cotranslated and introduced into Chinese in the late Ming dynasty was of significance for Chinas cultural transformation. For instance, “brain” replaced “heart” as a specific term referring to the organ of consciousness and memory. The classical Chinese interrogative numeral jihe was used to represent the core mathematical term “geometry”. Diqiu, meaning “the globe of the earth” in English, was minted to amend the traditional hemispherical dome cosmology. The identification of “Cathay” with China clarified the ambiguity in the Western geographical concept of the Far East, which had existed since the Middle Ages. Translated from Wuhan University Journal (Humanity Sciences), No. 6, 2003     

"中国"与"天下"的重合——古代中国疆域形成的历史轨迹

“The Central Kingdom” is pregnant of political implications as well as of geographical and cultural significance. It was believed that whoever controlled Zhongguo (the Central Kingdom or China) would be the legitimate ruler over Tianxia (the realm under heaven or all under heaven). It was the contention for “the Central Kingdom” among the varieties of dynasties, notably those established by the Han-Chinese and the various ethnic groups in the northern borderland, that lead to the alternation of disintegration and unification of the territory. It was not until the Qing Dynasty that the unified “Central Kingdom” composed of a variety of ethnic groups turned into the ideal “realm under heaven” with “the Central Kingdom” at its core, which naturally put an end to the formation of territory in ancient China. Translated by Chen Dan from Zhongguo Bianjiang Shidi Yanjiu 中国边疆史地研究 (China’s Borderland History and Geography Studies), 2007, (3): 1–15     

Inside/Outside, Upside Down: Including Archaeologists in Communities

As social scientists, archaeologists have specialized ideas about what “community” entails. But the concept resonates well beyond the scholarly realm. What did “community” mean to the people whose lives we study? What does it mean to the groups with which we engage in the present? The answers to these questions have implications for the legitimacy of archaeologists’ claims to engage in “community archaeology.” Here, the author uses period texts—newspapers—and focus group data to explore the contours of “community” as understood at two sites with active community archaeology programs.     

山东青州香山汉墓出土西汉彩绘陶器腐蚀病害及其机理分析

为保护山东青州香山汉墓出土大量精美的西汉彩绘陶器,针对出土器物的腐蚀病害现状,运用X-射线衍射分析和偏光显微分析等技术手段,对出土彩绘陶器表面的白色盐分产物和陶片本体进行了检测。检测结果表明,表面盐分产物成分为碳酸钙和硫酸钙;该批陶器烧制材料主要由砂屑及粘土构成,所用粘土为岩土矿长期风化的积聚产物;制作工艺以模为主,模、塑结合;并结合以上的几种分析结果对其腐蚀病害及产生机理进行了论述,发现陶器表面风化是云母类矿物内部化学键断裂以及保存环境中的可溶盐的破坏应力所致。本研究结果为彩绘陶器保护修复提供了科学依据。     

Tracing the clay source of Nasca polychrome pottery: results from a preliminary raw material survey

This paper describes the results of the first season of a survey in which clays suitable for the production of Nasca polychrome pottery were collected in an effort to (1) determine the geological variability of clay sources in the Nasca region and (2) match clays compositionally to paste groups from previous provenance analyses. Clays were collected, processed, fired, and analyzed using neutron activation. The results demonstrate that clays in the region were compositionally heterogeneous, and that the clay source for the majority of Nasca polychrome pottery sampled thus far can be traced to lower valleys in the region near the ancient ceremonial center Cahuachi. The results have implications for understanding the nature of polychrome pottery production in the Nasca region, and suggest centralized production near the ceremonial center of the majority of painted ceramics consumed in the Southern Nasca Region.     

突破"行话"障碍:19世纪早期来华传教士对话语冲突的反应

Tracing the origin and circulation of the “jargon” spoken at Canton, the paper examines how “jargon” became an issue of Sino-foreign communication conflicts in the early 19^th century, and how Westerners responded to it. As a lingua franca spread extensively in the Canton trade, the so-called “jargon” (a pidgin form of patois) played an essential role as communication tool between Chinese and foreign traders. However, in the eyes of missionaries in early 19^th century China, the normal Sino-foreign contact process was interrupted and distorted by both parties’ overusing of the jargon. In this regard, early Protestant missionaries’ support of Chinese language study reveals an initial effort to break through the “jargon” barrier.      

Crafting the ��New Woman�� in China��s left-wing cinema of the 1930s: Sun Yu��s three films

“New Woman” and “Modern Girl” discourse prevailed in China in the early twentieth century. The left-wing cinema of the 1930s engaged in this discourse and created a filmic space in which to negotiate gender and modernity. Focusing on three films directed by Sun Yu (1900–90): Wild Rose, Little Toys and The Highway, this paper compares Sun Yu’s new women with those in two other films: Lessons for Girls, a lesser known but interesting caricature of “new” women, and the New Woman, the best known of the “new woman” genre, both of which depict how urban, petty bourgeois women failed in their struggles for independence. In sharp contrast, Sun Yu used poetic realism to create a series of refreshingly independent working class women characters that successfully combined traditional moral values and modern patriotism and resisted the radical anti-traditionalism of the new woman discourse. This paper offers a differentiated analysis of the diverse and complex ways in which China’s left-wing cinema negotiated gender and modernity in the 1930s.     

Recent ceramic analysis: 2. Composition,production, and theory

This is the second of two articles reviewing the burgeoning literature on recent ceramic analysis. The first (Journal of Archaeological Research, Vol. 4, No. 2, 1996) (pp. 133–163) surveyed functional and stylistic analyses and pottery origins. This article reviews compositional investigations and studies of pottery production, both of which have flourished in a period of heightened examination of specific techniques, assumptions, and concepts, such as standardization. In addition, researchers are exploring new analytical methods as well as approaches to ceramic theory. The review closes with a series of observations and critiques of current directions.     

Establishing the Public Sphere and Abolishing the Private Domain: The Rise of a Doctrine and Its Social Significance in the Spring and Autumn Period

The dominant views regarding the concepts of “the public” (gong) and “the private” (si) took shape in the Spring and Autumn period and matured in the succeeding years of the Warring States period. This paper is an attempt to trace both the growth of the vocabulary containing “gong” and “si” and the development of philosophical views regarding issues that center on the relation between the individual and the larger social/communal/political body, of which that individual is a member; it also touches on issues related to the proper handling of public affairs and the relation between state, sovereign, and the individual. The era is often characterized as “The Contention of the Hundred Schools of Thought,” notwithstanding it ended with but one view that is universally accepted by thinkers of diverse persuasion, namely, si is the source of all social evil and, therefore, should be condemned. This is the doctrine known as ligong miesi (abolishing si so gong may be established), which contributed to the orthodox for that era and the millennium to come. By extolling gong and condemning si, it painted a portrait of the pair as two irreconcilable norms or forces in social and political life; it provided a justification for the then emerging new social arrangement and ways of distribution of power and resources, and it also led to acute conflicts between the sovereign and the state, the ruled and the ruler, the state and the subject, as well as the public sphere and the private domain. Translated from Nankai Journal, Vols. 4, 5, 2004     

Colonial Encounters,European Kettles,and the Magic of Mimesis in the Late Sixteenth and Early Seventeenth Century Indigenous Northeast and Great Lakes

Copper kettles, in high demand among indigenous communities of the Northeast/Great Lakes, became prominent items in the exchange repertoires of early Basque, French and Dutch traders. Kettles’ origin with these “Others” and its connection to a medium (copper) that had held symbolic significance for millennia led them to be used in an indigenous ‘metaphorical’ value regime influencing trade during the late sixteenth/early seventeenth century. An artisan living on the threshold of colonial encounter in Northern Michigan between 1470 and 1660 CE—having seen European goods but not having access to them—harnessed the mimetic faculty to make a small, miniature, ceramic imitation or skeuomorph of a European trade kettle. Rather than the sincerest form of flattery, I suggest this imitation was made to acquire the power of the original to fend off the colonial danger and to connect to this symbolic value regime. I suggest the “magic” of mimesis offered personal and organizational power in the indigenous Northeast/Great Lakes during early contact. This specific case speaks more broadly to how mimesis can provide a robust framework for exploring the material cultures of colonial encounter.     

女国民的兴起:近代中国女性主体身份与文学实践

The construction of “citizen-state” relations in the intellectual world of modern China and the establishment of individual citizenship in political discourse have opened up a political and discourse sphere for modern women to strive for new identities, wherein some intellectually advanced women have managed to establish their individual identity as “female citizen” by carrying the debate on the relationship between women and the state with regard to their rights and responsibilities, and on the relationship between gender role and citizenship. Though the idea of “female citizen” was not provided with a political theory of practical significance, the subject identity of women, however, was repeatedly spoken about and strengthened in brand-new literary practices, resulting in a dynamic discourse of “female citizen”; in the meantime, disagreements concerning the concepts of “female rights,” “civil rights,” and “natural rights” have all helped create significant tension inside the related discourse sphere. Translated by Feng Mei from Nankai Xuebao 南开学报 (Journal of Nankai University), 2008, (4): 40–47