“The Age of Innocence”: Personal Histories of the 1960s “Digging Circuit” in Britain

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.     

Consumer Strategy and Household Consumption in the Cripple Creek Mining District, Colorado, USA

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.     

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.     

“Thrown Like Chaff in the Wind”: Excavation, Memory and the Negotiation of Loss in the Scottish Highlands

Memory has become an important area of research in historical archaeology over the last decade with an increasing focus on retrieving the narratives of subaltern groups and painful memories of conflict, displacement and loss. Drawing on ethnographic research, I explore how archaeological excavation provides an arena for sharing, negotiating and contesting difficult forms of memory associated with the Highland Clearances. I argue that the Clearances involve a kind of “postmemory” revolving around a series of iconic motifs and that this provides a framework for interpretation and action in the present. Coherence is produced not through the “excavation” of silenced narratives, but through social processes of performance, negotiation and “composure,” as people engage in a dialogue with past, present and future.     

Landscape and Environment: Insights from the Prehispanic Central Andes

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.     

近代中国城市大众文化史研究笔谈

The studies of urban popular culture in modern China in recent years have attracted wide attention from scholars in China and abroad. The symposium, which is composed by Ma Min’s “Injecting vitality into the studies of urban cultural history,” Jiang Jin’s “Issues in the studies of urban popular culture in modern China,” Wang Di’s “The microcosm of Chinese cities: The perspective and methodology of studying urban popular culture from the case of teahouses in Chengdu,” Joseph W. Esherick’s “Remaking the Chinese city: Urban space and urban culture” and Lu Hanchao’s “From elites to common people: The downward trend in the studies of Chinese urban history in the United States,” provide valuable insights on the perspective, trend, and methodology of the studies. Four articles of the symposium are translated by Yang Kai-chien and Jin Xueqin from Shixue Yuekan 史学月刊 (Journal of Historical Science), 2008, (5): 5–19; Joseph W. Esherick provides the English version of his article.     

Consuming Citizenship? The Archaeology of Mexican Immigrant Ambivalence in Early Twentieth-Century Los Angeles

In late nineteenth- and early twentieth-century America, the consumption of American-made goods was seen as an expression of one’s patriotism and loyalty to the nation. According to a number of historical archaeological case studies, racialized groups, such as African Americans and Chinese Americans, used consumption as a way of gaining access to the full benefits of American citizenship typically reserved for individuals deemed “white” by law. The material culture of Mexican immigrants living in early twentieth-century Los Angeles tells a slightly different tale. Despite being ascribed a legal whiteness, archaeological and documentary data suggest that Mexican immigrants expressed ambivalence toward their consumption of American goods and outright rejected the notion that exerting such buying power would lead to a broader acceptance in Anglo American society.     

Beneath the Rising Sun: “Frenchness” and the Archaeology of Desire

This article takes the case of “rouge pot” fragments found in an archaeological context in New Orleans’ French Quarter associated with the circa 1822 Rising Sun Hotel and investigates the discourses and desires that shape our interpretations of artifacts. We argue that archaeological, historiographic, and public desires overlap and inform one another in a complex web of relations. In New Orleans, the particular web into which the archaeology of cosmetic jars and hotel sites can fall is spun by the ways in which the former French colonial capital is sexualized in both textbooks and folk songs.     

唐宋时期寡妇的家产权益与生存处境

By investigating the Tang-Song examples of widows remaining chastity or inviting a jiejiaofu (second husband) into the deceased husbands’ families, this article analyzes widows’ lives and their right to inherit their deceased husbands’ family properties. The conclusion is that widows had only “rights of management,” but not the “possessive right,” over their deceased husbands’ properties. Moreover, the qualities of widows’ lives in their in-law’s families depended on their relationships with the deceased husbands’ brothers. When being treated unfairly, widows often resorted to “the power of the maternal uncle” in order to defend their benefits. Translated into English by Yang Kai-chien     

Concealed Communities: The People at the Margins

The “concealed communities” of our title are the people archaeologists have often labeled as “marginal.” Archaeologists writing about both prehistoric and historic periods have commonly made a range of assumptions about margins and marginality, and their discussions have often categorized marginality as ecological, economic, or socio-political. Whilst it has been common to privilege one or other of these categories in order to explain how societies worked, they are rarely mutually exclusive. In addition, since marginality is relative, virtually any group might be made marginal depending on people’s perspectives in the past or present. Sometimes marginality can be imposed (economically or politically), and sometimes even actively chosen. Defining the “margin” is a complex business, and the term needs sensitive, context-orientated use to make it useful for archaeologists.     

The haircutting movement in modern China (1903–1927): Analysis from the view of “body”

Modern China was an intense period of “body rebuilding.” Within the field of body history in China, the modern Chinese history has been rediscovered and reinterpreted from the view of “body.” In this paper, the author attempts to explore the movement of women’s haircutting in modern China and analyzes its social and political meaning from the view of body organ, gender, politics and culture. The conclusion is that the women’s haircutting movement in modern China was involved in the pursuit of state power, women’s rights, and political power in different levels.     

Shopping with Karl: Commodity Fetishism and the Materiality of Marx’s London

Scholars have postulated that commodity fetishism represents Marx’s theory of capitalist materiality, but the content of that theory is contested. I offer an archaeology of Marx’s material world in order to understand the development of the concept. During his time in London, Marx wrote and published Capital: A Critique of Political Economy (1867), in which he outlined the concept of commodity fetishism. I demonstrate that he formed his analysis of commodity fetishism from daily practices including shopping, and consuming tobacco, in combination with his research at the British Museum. I take an experiential approach to archaeology that foregrounds Marx living in a world of objects, and posit a relationship between his experiences and his understanding of commodities. In so doing, I show how Marx’s “everyday life” shaped his concept of commodity fetishism, and how this concept could be useful to historical archaeologists.     

Archaeology in the World of Display: A Material Study of the Use of History in the Stockholm Exhibition of 1897

History was an important notion in constructing an industrial capitalist society in the nineteenth century. This article deals with the manifest use of history at the Stockholm Exhibition of 1897. At this exhibition, history was ubiquitous and was most fully expressed in the model of medieval and Renaissance Stockholm called “Old Stockholm.” The history of nineteenth- and twentieth-century exhibitions in general has been thoroughly studied in the field of humanities. However, the specific use of history and space has not attracted much interest. This analysis of the model of Old Stockholm is of the first archaeological study of remains of the great exhibitions ever to have been done. Even though the “Old Stockholm” pavilion was exceedingly popular in the summer of 1897, only very scarce documentation has survived. An archaeological excavation of parts of the temporary historical models, such as the “Hospital of the Holy Spirit,” showed convincing evidence of the hegemonic position which the use of history enjoyed at the exhibition and in the nineteenth century.     

Silent Voices,Hidden Lives: Archaeology,Class and Gender in the CMS Missions,Bay of Islands,New Zealand, 1814–1845

This paper explores the themes and tensions of class and propriety at one of New Zealand’s early European settlements, a Church Missionary Society mission in the Bay of Islands. Archaeological investigations at the site of the Te Puna mission house revealed a cellar containing, among other articles, items connected with domesticity and feminine concerns, demonstrating the presence of women and their daily activities. The interweaving of the archaeological and historical record sheds light upon the replication of class and culture through themes such as the “cult of domesticity” at this remote location, a decade prior to British colonization.     

The truth and evils of opium: The anti-opium activities of British Missionary to China John Dudgeon (1837–1901)

In order to purify the environment in which they planned to convert, from the 1860s onwards British Missionaries in late Qing China started to carry out anti opium campaigns. It was these campaigns that became the life work of British Medical Missionary John Dudgeon. Dudgeon was of the opinion that it was the ferocious opium trade that was destroying the morals, traditional culture, society, and economy of the Chinese, turning China into the West’s greatest market and in turn affecting China’s own economic benefits. Based on his surveys made on the wards, from a medical perspective, Dudgeon announced that “an opium-smoker’s family become extinct in the third generation.” Dudgeon drew up the “Dudgeon Plan” in the hope that Sino-British governmental cooperation could bring about the end of the opium trade. Nevertheless, these campaigns met with stiff opposition and suppression, and lost support from the Missionary Society. John Dudgeon’s plan was ultimately a failure.     

Remembering Places Never Visited: Connections and Context in Imagined and Imaginary Landscapes

Despite the vast research on landscape and landscape archaeology conducted over the past decade little attention has been given to the role of memory and imagination in people’s engagement with their ancestral homelands, “country” or other meaningful landscape. An analysis of a range of case studies, both historical and contemporary reveal that people often feel great attachment to and desire to engage with lands that they may have never visited or have little empirical evidence for attachment. Further complicating this are those examples where a “heritage” landscape based on ancient homelands is constructed on the diasporic lands of their daily lives. Understanding these imaginary landscapes offers the opportunity to take a fresh look at the relationship between identity and landscape.     

Beyond Metrics: Reappraising York’s Hungate “Slum”

Much of the excitement generated in Britain since 2007 by the York Archaeological Trust’s excavations of the city’s Hungate neighborhood, which Benjamin Seebohm Rowntree characterized as a “slum” in his pioneering poverty survey of 1901, derives from the unexpected volume and variety of material evidence uncovered about life in a poor community within a modern industrial city. Such material evidence and its often uncertain relationships to other historical data can enhance analysis by complicating understanding of the past, rather than echoing conventional wisdom. Findings from Hungate can thus contribute to nuanced understandings of urban social disadvantage not only at the neighborhood level in this one particular British city, but at the larger scales of analysis that encompass the growth of cities and interacting urban regions in Britain and around the world during the nineteenth and twentieth centuries. These understandings have contemporary relevance for a world in which over half of humanity now lives in urban areas, as misconceptions about “slums” continue to undermine efforts to reduce urban inequality.     

Breaking through the “jargon” barrier: Early 19th century missionaries’ response on communication conflicts in China

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.     

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.     

Civil-military tensions during the Kangxi emperor��s first southern tour

Starting with a court debate which broke out in the spring of 1684, this essay explores the multivalent symbolism of the Kangxi emperor’s first imperial tour to Shandong and Jiangsu provinces in the fall of 1684. Some courtiers advocated treating the Kangxi emperor’s touring activities as a rite of conquest, while others saw them as an exercise in sagely rule and benevolent civil governance. Here I suggest that this ritual controversy revealed a tension between civil and military values within the political culture of the Qing court. Furthermore, this ideological tension became most acute and apparent during the Kangxi emperor’s “eastern” and “southern” tours of 1684, when the imperial procession approached and crossed certain culturally and symbolically significant locations. As such, we are reminded that the legitimization of Qing rule was never fully complete, but was rather an open-ended and ongoing historical process.