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1.
There is a substantial literature on the use of oral history in archaeology, but there has been little consideration of the
kinds of oral history and memory produced by the practice of archaeology. Through the personal narratives of a range of people
involved in excavation during the 1960s in Britain, this paper explores understandings of what has been described as an archaeological
“sub-culture”. It examines the ideas and interests that motivated peoples’ engagement in the “digging circuit” at this time,
and looks at how these were implicated in the archaeology that was produced. We argue that such accounts do not simply expose
the “subjective” context in which archaeological knowledge of these sites emerged but constitute an explicit and vital challenge
to established accounts of archaeology in Britain at this time. 相似文献
2.
Maria O’Donovan 《International Journal of Historical Archaeology》2011,15(2):267-278
The Catskill Mountains in upstate New York have been a tourist destination since the early nineteenth century. At a superficial
level, the history of Catskill tourism follows a basic trajectory from elite destination in the nineteenth century to more
inclusive tourist area in the twentieth century. This trajectory incorporates a “trickle down” theory of tourism and leisure
that masks the complexity of changes in social relations. Jewish tourism in the Catskills evidences how class, ethnic, and
gender relations intertwined in the creation of a specific place—the Borscht Belt. Archaeology in the Borscht Belt places
tourism within larger capitalist relations in America and complicates concepts of tourism as consumption and leisure. 相似文献
3.
In this article, I present some results of the archaeological study about the cultural manifestation of the Ranquels. This
Indian group occupied the north part of the province of La Pampa, Argentina, from the late eighteenth century until the end
of the nineteenth century. Through a perspective that links the theoretical and methodological purposes of historical archaeology
of the landscape, I analyze the settlements' distributions, the access to natural resources, the methods of circulation, and
the strategies of interethnic conflict with the national army and the colonists on the border area. Taking into consideration
the archaeological record and its contrast with written sources, I have defined some indicators about the process of culture
change. My special interest concerns changes in nineteenth-century Ranquel material culture produced before the dissolution
of the ethnic groups because of the military actions of the “desert conquest.” 相似文献
4.
Angela Middleton 《International Journal of Historical Archaeology》2010,14(1):170-187
This paper discusses missionization in New Zealand and Australia during the nineteenth century. Despite sharing aspects of
colonial history and a geographical proximity in the South Pacific, the development of missions in both countries was disparate,
leading to two very different types of missions, types I have identified as the “household” mission in New Zealand and the
“institutional” mission in Australia. In both types common themes can be found, concerned with the “civilizing mission,” domesticity,
and gender roles. These two types of missions were replicated in other parts of the globe, such as North America and the Pacific. 相似文献
5.
Sam R. Sweitz 《International Journal of Historical Archaeology》2012,16(1):227-266
The Cripple Creek Mining District of Colorado (USA) was billed as “the World’s Greatest Gold Camp” in the 1890s and was home
to a multitude of men, women, and children who left behind a record of past consumer behavior. Examination of fourteen household
archaeological assemblages provides insight into aspects of household consumption strategies and the negotiation of socioeconomic
class relationships within the late nineteenth and early twentieth century mining communities in the American West. An analytical
approach that combines the quantitative economic scaling of ceramics and faunal remains is used in combination with the qualitative
analysis of entire assemblages to understand consumer strategies and the negotiation of class relationships between households
in the district. 相似文献
6.
David K. Pettegrew 《International Journal of Historical Archaeology》2010,14(2):215-229
This paper reexamines the archaeological evidence for three episodes of rural abandonment and resettlement in the countrysides
of Late Roman Greece (200–700 CE): an abandoned Late Hellenistic-Early Roman countryside (second century BCE to third century
CE), a decline in the third to early fourth centuries CE, and the Dark Age beginning in the seventh century CE. The first
and third episodes of abandonment, especially, have sharply defined Late Antiquity (250–700 CE) as a healthy period of new
rural settlement and economic resurgence, and the entire pattern has been described in the terms of “boom-and-bust” demographic
and economic cycles. Closer readings of the archaeological data can contribute to more sensitive pictures of continuity and
change in settlement and connectivity in the late antique Corinthian countryside and other regions in Greece. 相似文献
7.
Daniel A. Contreras 《Journal of Archaeological Research》2010,18(3):241-288
Attention to human–environment relationships in the central Andes has a long history. Although the area is not a neat microcosm
of the globe, wholly representative of worldwide trends in the archaeology of human–environment interactions, it has been
the site of both seminal investigations in archaeology and a substantial body of recent work that investigates themes of broad
archaeological relevance. Specifically, central Andean environments have been variously conceived as structuring, modified,
and sacred. These approaches to some extent reflect broad trends in archaeology, while also suggesting directions in which
the archaeology of human–environment interactions is moving and highlighting archaeology’s relevance to discussions of contemporary
human–environment interactions. This article characterizes concepts that are key for describing central Andean environments
and considers the ways in which the particular ecology of the central Andes has informed archaeological research in the region.
The example of the central Andes highlights the importance of understanding environments as dynamic, considering both geomorphic
and anthropogenic contributors to that dynamism, and examining both ecological (“environment”) and ideological (“landscape”)
implications of archaeological landscapes. 相似文献
8.
Jeremy Ash Louise Manas David Bosun 《International Journal of Historical Archaeology》2010,14(1):56-85
This paper compares the socio-spatial characteristics of two missions dating from different periods in Torres Strait, northeastern
Australia. It builds upon previous archaeological research which correlates settlement-subsistence systems with the seascape
cosmologies of marine specialists. Against the backdrop of profound changes in colonial governance and religious commitment
(from mission to church) from the late nineteenth to mid twentieth centuries, we map the changing structure of two Torres
Strait missions, and reflect upon these changes relative to lived sea-space. We use this approach in the belief that “local”
histories provide meaningful context to broader colonial narratives. 相似文献
9.
Joshua Samuels 《Archaeologies》2010,6(1):62-81
Foucault’s concept of the “heterotopia” has been applied broadly throughout the humanities and social sciences. Archaeologies
of the recent past are well-suited to examine these “other spaces”: blurring the line between past and present while juxtaposing
archaeological, archival, and ethnographic data, they can draw attention to the gaps, contradictions, and alternate orderings
that make up the world around us. Using the extensive agricultural land reforms and building programs undertaken by Italy’s
Fascist government in Sicily in the 1940s as an example, I extend the heterotopia concept to an analysis of archaeological
landscapes, critically exploring the benefits and limitations of a heterotopic perspective in archaeological contexts. 相似文献
10.
Colin Breen 《International Journal of Historical Archaeology》2006,10(1):35-48
In the late eighteenth and early nineteenth century a number of “Ideal” or “Utopian” type settlements were established across Ireland. These tended to be religious groupings or “model” communities associated with industry. In the southwest a number of short-lived cooperative communities were established along Owenite principles which continue to play an integral part in the radical histories of the country. This paper examines the archaeologies of these sites and analyses the role of individual in their formation and collapse and addresses the social archaeology of their construct and layout. It is suggested that contemporary hierarchical norms were actually reproduced in these communities and this segregation is reflected in the physical morphology of the settlements. 相似文献
11.
Effie F. Athanassopoulos 《International Journal of Historical Archaeology》2010,14(2):255-270
This paper examines the processes of settlement and abandonment of the medieval countryside as revealed by archaeological
surveys undertaken in southern Greece. The Nemea region, the focus of an intensive archaeological survey, serves as a case
study. Early archaeological surveys approached this time period primarily from a historical point of view. Political history
provided the textual frame while the archaeological data were expected to “fill in” the gaps of the historical record. In
contrast, in the last twenty-five years the second generation of surveys has taken an active interest in the archaeological
documentation of the medieval countryside. The settlement trends observed in Nemea are viewed as manifestations of a variety
of political, social, and economic processes. 相似文献
12.
Jianxin Hou 《Frontiers of History in China》2007,2(1):1-24
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 相似文献
13.
Suzanne M. Spencer-Wood Sherene Baugher 《International Journal of Historical Archaeology》2010,14(4):463-474
This article starts by defining the term “powered cultural landscapes” and then provides a brief history of research on this
topic in historical archaeology, starting with the settlement pattern paradigm that did not use the word “landscape,” and
progressing to the landscape paradigm and the subsequent increasing use of the word “power” in cultural landscape research.
Topics of research initially addressed landscape power dynamics between classes, followed by racial, ethnic, and finally gender
power dynamics. Frameworks for analyzing power dynamics have progressed from the Marxian domination and resistance framework
for class and racial power dynamics, followed by feminist analyses of male domination, to the recent development of a feminist
inclusive heterarchical model of power dynamics. 相似文献
14.
Ximena S. Villagran Andrea L. Balbo Marco Madella Assumpció Vila Jordi Estevez 《Archaeological and Anthropological Sciences》2011,3(4):357-378
Based on ethnographic accounts from the eighteenth to the twentieth century, functional areas have been identified within
Fueginian shell middens. In this context, archaeological microfacies acquire a functional meaning when the microscopic record
is compared to information gathered from ethnology, macroscopic observations made during excavation, and experimental modern
analogues. All these lines of evidence were combined for the first time at Tunel VII, an eighteenth/nineteenth century shell
midden occupied repeatedly by Yamana people, the last hunter–gatherer–fisher groups of the Beagle Channel. The sampling strategy involved three sets of samples:
(1) two stratigraphical columns taken from the hut “entrance” and from a portion of the shell midden (i.e., the surrounding
refuse shell ring), (2) thin sections from five hearths representing successive phases of frequentation of the hut, and (3)
experimental burnt valves of Mytilus edulis, the main malacological component of the site. Comparison of microfacies from groups (1) and (2) provided microscopic indicators
to distinguish between shell dumping areas and occupation surfaces. Comparison of microfacies within columns from group (1)
allowed recognizing periods of site abandonment and periods of more intense/longer site frequentation. The experimental samples
from M. edulis served as a reference to characterize the five central hearths in terms of maximum burning temperatures reached. Different
burning structures were correlated to the season of hut frequentation and to their location (and function) within different
portions of the hut. The intra-site micromorphological comparison strategy within a well-documented ethnohistorical context
provides valuable indicators for the identification of functional areas in archaeological contexts when ethnographical information
is not available. 相似文献
15.
Hugh Cheape 《International Journal of Historical Archaeology》2010,14(3):357-373
Founded in 1780, the Society of Antiquaries of Scotland began immediately to form a museum that has survived remarkably intact
within the National Museums of Scotland. Their initiative marked a significant point in the evolution of material culture
studies between the “cabinet of curiosities” of the Renaissance and the large public museums of the nineteenth and twentieth
centuries. An exploration of the Society’s work and ethos in its early years points to the emergence of a distinctive “Scottish
History” of collections and a greater significance for the evidence of material culture than has been conventionally accorded
it in conventional scholarly discourses. 相似文献
16.
Jiang Sun 《Frontiers of History in China》2011,6(1):53-73
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. 相似文献
17.
Steven A. Wernke 《International Journal of Historical Archaeology》2007,11(2):152-182
This paper examines the tension between the Spanish evangelical ideal of religious conversion (erasure and replacement of
“idolatrous” praxis) and the exigencies of its enactment (inter-cultural communication via analogy) among a series of sixteenth
century Franciscan doctrinal settlements (doctrinas) in the Colca valley of southern Peru. I suggest that the necessity and
outcomes of inter-cultural communication during initial evangelization made conversion impossible, despite increasing institutionalization
of coercive doctrinal measures through time. Combined archaeological and historical analysis explores how these tensions were
locally negotiated. Written texts describe early extirpation campaigns, while archaeological evidence documents the remains
of early doctrinas in the form of rustic chapels at local settlements which were previously centers of Inka power. Associations
between these chapels and Inka ritual spaces hint at an analogical approach to conversion that is not as evident in the documentary
record. Analogies linking Inka and Christian religious symbols were later “re-written” onto the surfaces and spaces of Spanish-style
reducción villages established in the 1570 s. 相似文献
18.
《Frontiers of History in China》2009,4(3):340
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 19th 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 19th 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. 相似文献
19.
As scientific archaeology takes hold in Japan, our understanding of the nature and content of Japanese prehistory is changing
radically. All of the period boundaries of Japanese prehistory are being rewritten, and many new “archaeologies” are growing
up around particular scientific techniques. New publications in English give greater access to archaeological thinking in
Japan, while Japanese publications focus on ever-narrowing aspects of prehistoric lifeways. Policy changes are giving archaeologists
more access to the imperial tombs, and rescue teams are under less obligation to “save everything” as selective preservation
is instituted. 相似文献
20.
Suzanne M. Spencer-Wood 《International Journal of Historical Archaeology》2010,14(4):498-526
“Powered cultural landscapes” is my term for landscapes that express social power dynamics. Historical archaeologists have
not adopted or developed adequate definitions or theorizations of the terms “power” or “landscape.” Since these terms are
predominantly considered separately in the literature, this article first briefly defines power and develops a heterarchical
theory of power. Then cultural landscapes are defined and categories of human-landscape interactions are constructed. The
bulk of the article applies my heterarchical paradigm to analyze the social power dynamics in selected examples of historical
archaeological research concerned with each category of human-landscape interaction. 相似文献