共查询到20条相似文献,搜索用时 0 毫秒
1.
2.
3.
社区考古学反映了一种全新的文化遗产管理和考古学研究的思路,其实践仍然具有草创性、不平衡性和多元性。社区考古学是作为让本土社会获得考古学权力的工作方式,以权力让渡为核心,主要涉及发掘权、阐释权、教育权和商业开发权。社区考古学理念确立了社区在文化遗产管理的主体观念,廓清了中国的生态博物馆运动对生态观念和文化保护与经济发展的关系的误解。在考古学研究上,社区考古学是情境考古学的表现形式,将通过采取不同的视角揭示传统考古学研究所无法触及的问题。 相似文献
4.
Matthew Harpster 《Journal of Maritime Archaeology》2009,4(1):67-82
Between his graduation from the Department of Archaeology at Cambridge University in 1974 and his death in 1980, Keith Muckelroy’s
work and ideology were crucial in promoting an alternative research methodology in maritime archaeology. Instead of a particularist
or historiographic approach, methods prominent both then and now, Muckelroy’s methodology was grounded in the foundations
of the prehistoric archaeology he learned under Grahame Clark and David Clarke at Cambridge, and the basic tenets of New Archaeology
maturing in the United States during the 1970s. This paper, which elucidates Muckelroy’s methods and research, is neither
a complete biography nor an exhaustive study of his ideas. Although unpublished letters, papers and notes were studied in
archives at Cambridge University and the National Maritime Museum, there is still much more to be learned from many of his
former colleagues and their memories—only a handful of those individuals were consulted during the creation of this work.
Nevertheless, this paper was written in the hope that by understanding Muckelroy’s ideas, and placing them in the larger framework
of the discipline of archaeology, maritime archaeologists who are attempting to pursue a variety of approaches may find inspirations,
models and, perhaps, questions that still need to be answered. 相似文献
5.
陕西省考古研究院唐陵考古队 《考古与文物》2010,(1)
<正>陕西唐陵大遗址保护项目的考古工作荣获2007~2008年度全国田野考古一等奖。这是国家文物局和考古学界对我们工作成绩的肯定与鼓励,也是我院田野考古工作者开拓创新、辛勤工作的结果。以下将唐陵考古工作中的思路、方法、措施以及得失作以介绍,以期得到考古界同仁的指教。 相似文献
6.
Salah Hussein A. Al-Houdalieh 《Archaeologies》2009,5(1):161-183
Over the past three centuries, Palestine, a country rich in historic and archaeological sites, has drawn many archaeologists, historians, scholars, clergymen, adventurers and treasure seekers, all wishing to study or, at times, to exploit the cultural heritage of the land. Historically, these Westerners have enjoyed the intellectual and financial fruits of their explorations, while the native population was traditionally relegated to the role of simple laborers in the field-work. Until 1977, when the President of Birzeit University, with the support of the Director of the W.F. Albright Institute of Archaeological Research in Jerusalem, founded the archaeology program at Birzeit University, there was no indigenous institution dedicated to the preservation, protection and study of Palestine’s cultural heritage. Since then, four additional Palestinian universities—al-Quds University, an-Najah National University, Hebron University and the Islamic University of Gaza—have developed archaeological programs designed to train qualified professionals committed to the management, preservation, restoration and conservation of cultural resources throughout Palestine. Yet, despite the tireless efforts of countless dedicated men and women at these institutions, there exist numerous political, economic, social and bureaucratic obstacles that greatly diminish the operational effectiveness of these programs and, as a consequence, further jeopardize the future of Palestinian cultural heritage resources. The purpose of this analysis is to diagnose the actual efficacy of these programs so that Palestinian stakeholders and policymakers may develop legislative and bureaucratic remedies which will ensure the continued protection and preservation of the Palestinian cultural heritage. 相似文献
7.
In this forum, patiently achieved through months of cyber-work, participants Nayanjot Lahiri (India), Nick Shepherd (South
Africa), Joe Watkins (USA) and Larry Zimmerman (USA), plus the two editors of Arqueología Suramericana, Alejandro Haber (Argentina) and Cristóbal Gnecco (Colombia), discuss the topic of archaeology and decolonization. Nayanjot
Lahiri teaches archaeology in her capacity as Professor at the Department of History, University of Delhi. Her books include
Finding Forgotten Cities: How the Indus Civilization was Discovered (2005) and The Archaeology of Indian Trade Routes (1992).
She has edited The Decline and Fall of the Indus Civilization (2000) and an issue of World Archaeology entitled The Archaeology
of Hinduism (2004). Nick Shepherd is a senior lecturer in the Center for African Studies at the University of Cape Town, where he convenes the program in public
culture in Africa. He sits on the executive committee of the World Archaeological Congress, and is co-editor of the journal
Archaeologies: Journal of the World Archaeological Congress. In 2004 he was based at Harvard University as a Mandela Fellow.
He has published widely on issues of archaeology and society in Africa, and on issues of public history and heritage. Joe Watkins is Choctaw Indian and archaeologist Joe Watkins is an Associate Professor of Anthropology at the University of New Mexico.
He is 1/2 Choctaw Indian by blood, and has been involved in archaeology for more than thirty-five years. He received his Bachelor’s
of Arts degree in Anthropology from the University of Oklahoma and his Master’s of Arts and Doctor of Philosophy degrees in
Anthropology from Southern Methodist University, where his doctorate examined archaeologists’ responses to questionnaire scenarios
concerning their perceptions of American Indian issues. His current study interests include the ethical practice of anthropology
and the study of anthropology’s relationships with descendant communities and Aboriginal populations, and he has published
numerous articles on these topics. His first book Indigenous Archaeology: American Indian Values and Scientific Practice (AltaMira
Press, 2000) examined the relationships between American Indians and archaeologists and is in its second printing His latest
book, Reclaiming Physical Heritage: Repatriation and Sacred Sites (Chelsea House Publishers 2005) is aimed toward creating
an awareness of Native American issues among high school students. Larry J. Zimmerman is Professor of Anthropology and Museum Studies and Public Scholar of Native American Representation at Indiana University-Purdue
University Indianapolis and the Eiteljorg Museum of American Indians and Western Art. He is Vice President of the World Archaeological
Congress. He also has served WAC as its Executive Secretary and as the organizer of the first WAC Inter-Congress on Archaeological
Ethics and the Treatment of the Dead. His research interests include the archaeology of the North American Plains, contemporary
American Indian issues, and his current project examining the archaeology of homelessness.
Originally published in Spanish in Arqueología Suramericana 3(1), 2007 相似文献
8.
Thomas F. Tartaron 《Journal of Archaeological Research》2008,16(2):83-161
This article surveys archaeological work of the last decade on the Greek Bronze Age, part of the broader discipline known
as Aegean prehistory. Naturally, the literature is vast, so I focus on a set of topics that may be of general interest to
non-Aegeanists: chronology, regional studies, the emergence and organization of archaic states, ritual and religion, and archaeological
science. Greek Bronze Age archaeology rarely appears in the comparative archaeological literature; accordingly, in this article
I place this work in the context of world archaeology, arguing for a reconsideration of the potential of Aegean archaeology
to provide enlightening comparative material. 相似文献
9.
10.
11.
Elliot M. Abrams 《Journal of Archaeological Research》2009,17(2):169-204
A tremendous amount of research on Hopewellian societies in the Northern Woodlands of the United States has been conducted
within the last decade. This article summarizes the main themes and directions of that current research and presents a general
model of Hopewellian societies. Local communities appear to have been small in size and relatively sedentary; sets of these
communities shared a greater sense of cultural identity within a lineage and possibly clan organization, with each riverine
drainage system occupied by a mosaic of lineages. Each in turn was spatially centered on specific clusters of religious, nonresidential
public architecture. Alliances were based on a number of historically shifting variables, including religion, kinship, politics,
and economics. It is suggested that future research continue existing methodologies and analyses and consider new ecological,
genetic, and ideological research as a means of adding greater local historic nuance to this general model of Hopewellian
societies. 相似文献
12.
13.
Google Earth软件在考古探测中的应用评析 总被引:4,自引:0,他引:4
Google Earth软件因其独特的视角、先进的性能、广泛的用途、低廉的价格决定了其在考古工作中大有作为,在探测研究历史文化遗产上将起到不可替代的重要作用。探讨Google Earth软件在考古学中运用的优缺点,以便更好地开发考古专用软件。 相似文献
14.
计算机技术在考古学与文物保护中的应用 总被引:1,自引:0,他引:1
计算机技术与其他学科相结合发展起来的新技术将为考古学研究和文物保护提供现代化的科学手段,对考古学和文物保护将产生深远的影响.网上数字化博物馆的建立,考古资料、文物信息的网络化管理,考古信息的共享将对考古学传统的工作模式产生重要的影响. 相似文献
15.
计算机网络技术的发展正在改变和影响着我们社会的各个方面。因此,计算机网络技术与考古学的紧密结 合,不仅将会对考古信息的认知和进一步的分析、整合提供强有力的工具,带给考古学以新的研究方法、手段,也将会 对考古学的未来发展产生意义深远的影响 相似文献
16.
《杨鸿勋建筑考古学论文集(增订版)》已由清华大学出版社出版发行。该书是杨鸿勋先生数十年来致力于建筑考古学研究的总结,对建筑考古学学科的发展具有重要意义。 相似文献
17.
At the Celebration of the 60th Anniversary of the Founding of the Institute of Archaeology,CASS,Mr. Wang Weiguang,the Executive Vice President of Chinese Academy of Social Sciences,made zealous speech. After briefly reviewed the achievements of the Institute of Archaeology in the past 60 years,he emphasized the function of archaeology in the researches on prehistory and ancient history of China,the preservation of historic and cultural heritages and the stimulation of the patriotic feeling,and the important... 相似文献
18.
文化概念在西方考古学一个多世纪的发展历史,经历了一个从无副有.再到被扬弃的变化过程。在当代西方考古学中,“文化”已经不再是一个很重要的词汇。“风格”(style),“认同”(identity)。“族群”(ethnicity)等概念成为西方考古学者分析考古材料区域特征的主要术语。这些术语被用来探讨物质文化所反映的区域差异和社会界限。与欧美考古学相比,中国考古学界虽然有关于文化因素分析的探讨,对文化概念本身基本上没有太多的争论,并完全错过了西方考古学过去三十年来有关风格的大讨论。西方考古学界对文化概念的扬弃过程值得中国考古界深思。 相似文献
19.
Christopher N. Matthews 《Archaeologies》2007,3(3):271-295
This paper explores a conception of being Indian in New Orleans that complicates and localizes Indian histories and identities.
It poses that the notion of “being Indian” may be approached not only through the history and archaeology of persons but also
as an identity such that being Indian itself is an artifact produced by a wide range of people in the development of New Orleans
in the colonial and post-colonial periods. Employing a critical reading of intercultural relations, I explore archaeological
evidence that suggests colonial New Orleans was created in both Indian and non-Indian terms through exchange. In this process
archaeology shows that being Indian was part of a widely-shared colonial strategy that places a fluid Indian identity at the
center of local history. The paper also considers how the marginalization of Indian people in the early nineteenth century
was one way New Orleans and the greater southeast connected with dominant American sensibilities. Developing with the idea
of “prehistory,” nineteenth-century Native Americans were distanced as a cultural other and pushed to margins of New Orleans
society. The subsequent internal tensions of assimilation and removal derailed Indian challenges to White domination they
had employed over the previous 100 years. As this action coincides with the invention of American archaeology as the science
of prehistory, the paper concludes with a critical reflection on archaeological terminology.
Re′sume′ Cet article explore l’idée d’être Amérindien à la Nouvelle-Orléans qui rend plus complexes et plus spécifiquement locales les histoires et caractères identitaires amérindiens. Il suggère que la notion d’ ? être amérindien ? peut être appréhendée non seulement à travers l'histoire et l'archéologie des personnes, mais également par le biais d’une identité à proprement parler, procédant de l’acceptation qu’être Amérindien est en lui-même une construction empruntant à un large éventail de personnes de la région de la Nouvelle-Orléans durant la période coloniale et post-coloniale. Utilisant une lecture critique des relations interculturelles, j'explore les faits archéologiques qui suggèrent que la Nouvelle-Orléans coloniale fut créée selon des principes à la foi amérindiens et non amérindiens par l’entremise d’échanges. Dans ce processus, l'archéologie démontre qu' ? être amérindien ? faisait partie d'une stratégie coloniale largement utilisée et qui se servait d’une identité amérindienne polyvalente comme point central de l'histoire locale. Cet article traite également de la fa?on dont la marginalisation du peuple amérindien au début du 19ème siècle fut un moyen par lequel la Nouvelle-Orléans et plus largement le sud-est sont entrés en adéquation avec la sensibilité américaine dominante. En même temps que se développait l’idée de ? préhistoire ?, les amérindiens du 19ième siècle furent écartés en temps qu’? autre culture ? et repoussés aux marges de la société de la Nouvelle-Orléans. Les tensions internes qui ont suivi, liées à leur assimilation et déplacement, ont entravées les efforts des Amérindiens contre la domination des Blancs, efforts déployés au cours des 100 années précédentes. Ceci co?ncidant avec l’invention de l’archéologie américaine comme la science de la préhistoire, cet article termine avec une discussion critique de la terminologie archéologique.
Resumen Esta ponencia explora una concepción de ser Indio/a en New Orleans que complica y localiza historias e identidades Indias. Propone que se puede abordar la noción de “ser Indio/a” no sólo a través de la historia y la arqueología de las personas, sino también como una identidad que hace que ser Indio/a sea en si mismo un artefacto producido por una amplia porción de gente en el desarrollo de New Orleans en los períodos coloniales y post-coloniales. Usando una lectura crítica de relaciones interculturales, exploro la evidencia arqueológica que sugiere que el New Orleans colonial fue creado en términos Indios y no-Indios por el intercambio. En este proceso la arqueología demuestra que ser Indio/a era parte de una estrategia colonial extensamente compartida que ubica una identidad India fluida en el centro de la historia local. La ponencia también considera la manera como la marginalización del pueblo Indio al comienzo del siglo XIX fue una forma a través de la cual New Orleans y el gran sudeste se conectaban con las sensibilidades norteamericanas dominantes. Al desarrollarse con la idea de “prehistoria”, los Nativos norteamericanos del siglo XIX fueron distanciados como un otro cultural y desplazados a los márgenes de la sociedad de New Orleans. Las tensiones internas subsiguientes de asimilación y extirpación torcieron el curso de los desafíos Indios al dominio blanco que habían estado usando en los últimos cien a?os. Como esta acción coincide con la invención de la arqueología norteamericana como la ciencia de la prehistoria, la ponencia concluye con una reflexión crítica de la terminología arqueológica.相似文献
20.
虽然现在将生物塑化技术普及到文物资料保存工作当中的难度还很大,但这种技术在考古学和人类学领域的应用将具有广阔的前景。 相似文献