走出中国美国史研究的困境——以中国的美国革命史叙述为例

由于中国的美国史研究存在着一种厚今薄古的倾向,中国的美国革命史研究长期以来一直是中国美国史研究的薄弱环节.在中国,关于美国革命历史的研究文章数量十分有限,专著更是寥寥无几.即便是在这些有限的叙述中,还存在着不少令人遗憾的问题.这些问题到目前为止并没有得到学术上的反思和讨论,它们仍然在不同程度地制约着当下的中国美国史研究.本文试图以对这个领域中所存在的几个具体问题的观察和思考,提出一点个人的看法,以期引起学界同人的讨论和批评.     

摩洛哥彩色的童话

在非洲大陆的西北角,有这么一个奇妙国度,她四面“环海”:东南背靠撒哈拉大沙海,西临浩浩大西洋,北依地中海直布罗陀.她七彩缤纷,眩目多姿:从马拉喀什雕梁画栋的千姿百态到古城菲斯的天方夜谭,从卡萨布兰卡大清真寺的万般惊艳到梅克内斯的惊喜满途,从撒哈拉沙漠的漫漫黄沙到直布罗陀的天涯海角,更有舍夫沙万的梦幻蓝彩和艾西拉艺术小清新.毫不夸张的说,其万千姿彩绝对超出一般人的想象.     

蔚蓝大海的召唤

碧海蓝天、椰林环绕、洁白沙滩、海风习习、浩瀚星空、浪声阵阵……这些耳熟能详的大海代名词给了大家无限的向往.事实上,大海的美很难用笔墨形容,那片无限的湛蓝总是给人无尽的想象.转瞬间,我们已经步入艳阳高照的盛夏,你也许已经开始了自己的度假规划,可是没有大海的夏天显然是不完整的,面对这片蔚蓝,吹着温柔的海风,怎能不心生向往?而对于海边旅行而言,选对岛屿和酒店就成功了80％,所以美轮美奂的风景和酒店的品质直接决定了旅行的成功与否.     

铁路之上看南亚

每个去斯里兰卡的游客都渴望去乘坐一回海边火车或者山地火车,去体验一回曾经的古老的殖民地风情;孟加拉的火车,吸引了全球各地的摄影爱好者前来拍摄;相比较而言,尼泊尔境内的“国际列车”,则鲜有人知了.这三国几乎可以代表整个南亚的火车特色和状况,它不仅是当地人的交通工具,还是游客体验当地风土人情的人文景观,我在乘坐之中,经常可以碰到一些非常有意思的人和事.     

翡冷翠 百花深处的托斯卡那

来到翡冷翠的那天,是个典型的托斯卡那的天气:蓝天白云、阳光明媚。很早就听说了托斯卡那,真正对她着迷,是在看了贝托鲁奇的《盗美人》和安东尼奥尼的《云上的日子》之后。比比皆是的艺术品、大理石的建筑和著名的雕塑、色彩鲜艳的墙壁、深绿色的百页窗、深红的屋顶、田野上长身玉立的柏树、街道两边古老的店铺、马车的铃声叮叮响在耳旁……一切又把我带回了那部萦绕心头已久的电影里!     

这个世界巧夺天工

矗立于中亚的帕米尔高原,与东南的青藏高原连为一体,构成平均海拔4000米以上的高亚洲.在帕米尔周围延伸出五大山系:东北的天山山脉,东南的昆仑山脉、喀喇昆仑山脉和喜马拉雅山脉,西南的兴都库什山脉,地理学家称之为帕米尔山结. 帕米尔高原具有一些矛盾的特性,她既偏远又中心,既是险阻又是通衢,对于中国人来说,她是辽阔国境最西部的一个高原;然而,纯粹从地理的角度看,她位于欧亚大陆的中心偏南,恰似心脏般强壮和耀眼,将亚洲大陆分割成东亚、南亚、西亚和北亚几个独立的地区,画地作狱,天各一方;同时,她又提供了一条条隐秘而坚韧的通道,让各地声气相通,是引人瞩目的交通枢纽.     

佩奇 昔日辉煌重现

正佩奇(Pecs)是匈牙利中南部的重镇,也被旅行者认为是匈牙利最具吸引力的城市之一,我们被它两千多年的历史吸引而来,也是为这里的世界文化遗产而来。匈牙利的地域并不算辽阔,从北部的布达佩斯开车到中南部的佩奇不过200公里的距离,再往南100公里就出了国境线了。一路上大部分地区是高速,穿行在成片的农田之中。佩奇的历史城区被成片地保护下来,并且划为步行区,我们订了老城区里面的酒店,把     

爱上四季 让旅途升温的好酒店

在一首古老的马尔代夫民谣中曾这样唱道: “在辽阔的印度洋地平线上生长着绿色的棕榈,这是我的故乡,这是马尔代夫;在清澈的蓝色海洋上,我们像珍珠般生长,这是我的故乡,这是马尔代夫.” 在这里不仅有着蔚蓝色的海洋、青绿色的礁石、白色的海滩和茂密的棕榈树,长久以来这里的人们过着田园牧歌式的生活.无论你来过多少次马尔代夫,或者是第一次来到这里,如果想留下一个美好的印象,那么入住马尔代夫的大、小四季酒店真的是一个再好不过的选择.这是联排别墅掩映下的一处私密隐逸圣地,踏上小岛那一刻,就犹如走进了天堂般的后花园,一切似乎都显得如此简单、自然.     

大理诗意村庄

一路向西去大理 夜空忽然下起了绵密的小雨,石板路上泛着喜悦的光,街旁的每一个门窗都像各具风情的小戏台,演员们或已上场,或在幕后等待.他们在喝酒、谈情、看书、购物、唱歌……四周充满了自由和安宁的气息.今夜,我的耳畔响起许巍的《温暖》:我坐在我的房间,翻看着你的相片,又让我想到了大理……     

观鸟无小事之“老鸟”被训记

正奇特的语言和文字,从印度洋吹来的温润的风,未知而又丰富的生物,召唤着我,踏进了那滴在印度洋上的泪珠——斯里兰卡。虽然语言文字不同,迎接着不同大洋吹来的风,但是我坚信,对于爱鸟,任何地方的观鸟人都会没有异议地表示赞同。因为只有它们,才能为我们的大自然点缀上最靓丽的一朵会跳跃、会飞翔的花朵。至于我印象最深刻的关于爱鸟的一件事,曾以为,小朋友对爱护鸟类这种事情是还没有概念的,但是我经过这件事之后,发现我错了,这件事在平常人眼中看是一件小事,而在我看来,它的     

地理学视角下的集体记忆研究综述

集体记忆植根于人、空间(地方、景观)、时间,是地理学研究人地关系的重要视角与手段。本文从理论渊源、研究内容、方法等对国内外相关文献进行梳理,提出地理学视角下的集体记忆研究框架。研究立足于集体记忆主体、载体和机制三方面,以空间、地方、景观、仪式、旅游等为主要研究对象,关注现象背后的政治性、竞争-协商性以及利益主体,个案研究为主,案例类型较为丰富,方法上定性为主,鲜有定量研究及相关模型构建。相比国外研究热潮与成果,国内研究仍处于萌芽起步与概念引入阶段,未来可拓展集体记忆载体形式的研究,深化集体记忆机制即人地关系层面,加强实证与量化方法应用。     

‘They'd Rather Go Play Footy’: an Exploratory Study of the Enjoyment and Benefits of the Arts in Western Australia's Remote Murchison Region

The role of the arts in the revitalisation and strengthening of Australia's rural, remote, and Indigenous communities has been of particular interest to Australian State and Federal Governments, as reflected through various policy and positioning documents. In order to understand the relationship between the arts and communities, it is important to explore why people engage in the arts and what might be some of the barriers to that engagement. For the rural, remote and Indigenous communities of the Murchison Region, the arts has been a useful way of reaching and engaging with residents to build a stronger sense of community, provide light relief and entertainment, and facilitate communication among community members, government, and industry. However, there are several barriers that impact on the viability of arts projects. These barriers are amplified in rural and remote areas, and particularly for the three case study communities of the Murchison Region for a number of reasons. These include the transient nature of the population, a lack of resources, isolation and remoteness, and local politics, culture and history. The arts can provide a context in which other non‐arts related outcomes, such as health, capacity building, income generation, and so on, are facilitated and achieved. It is important for policy makers to recognise and address the barriers which hinder activity and serve to lessen the impact of the arts on communities.     

新文化地理学视角下景观研究综述与展望

景观意义一方面要对其符号化的表征元素进行解读,另一方面也要关注其不可表征的意义。本研究梳理了国外新文化地理学视角下的景观研究,发现： ①表征视角下,一方面景观既被看作文化的产物,又是不同时期文化的再生;另一方面景观在权力博弈中曲折发展并推动其象征性意义的演变。②非表征视角主要关注日常生活行为、情感等方面所反应的社会变迁以及所感知的多元、复杂与不稳定的景观意义。国内新文化地理学视角的景观研究在西方思潮的影响下,对一些具体案例进行了尝试性研究,取得了一定的成果。本研究有助于中国学者结合转型期中国政治、经济、文化背景,构建具有中国特色的新文化地理学景观理论体系,推动新文化地理学在中国的良性发展。     

LEAD ISOTOPE ANALYSES OF ISLAMIC POTTERY GLAZES FROM FUSTAT,EGYPT*

Lead isotope analyses have been undertaken on a group of Islamic lead‐glazed pottery artefacts from Fustat, Egypt, spanning the period from the eighth to the 14th century ad , that had previously been the subject of a comprehensive typological, chronological, petrographic and technological study. Comparison of the lead isotope ratios for the glazes with those for lead ores from Egypt, Iran, Tunisia, Anatolia, Greece, Sardinia and Spain provided information on the possible sources of the lead used in the production of the glazes. The results show that the lead used in glaze production by the Islamic potters at Fustat was most probably obtained from distant ore sources in Iran or Tunisia, Sardinia, Spain and the Taurus Mountains. Different ore sources were favoured in different periods and, to a limited extent, for different types of pottery, but at no time did the Fustat potters use the potentially more accessible Egyptian ore sources.     

江苏文化线路遗产及其保护

文化线路遗产集世界文化遗产与自然遗产之大成,不仅具有空间、时间、文化及功能等特征,而且体现出历史与现实相续、人文与自然合一、时间与空间的多维度、遗产价值的多元化等特性。江苏境内文化线路遗产丰富,主要有大运河遗产内容、佛教传播线路、郑和七下西洋线路、康乾下江南线路等,目前已形成了构建法律体系、实施宏观保护,以动态发展的眼光审视与发挥文化线路的价值,建立多学科、多国别、多地区、多部门的通力合作,以科学审慎的态度对待文化线路中的每一个个案处理等保护思路。     

Archaeological Interpretation of the Continuity of Chinese Civilization over Five Thousand Years

Chinese civilization has unique characteristics in the world civilization history. Its most prominent characteristic is the continuity of the “5,000-year” civilization. Over 5,000 years ago, different civilizations appeared in different regions of China and the civilizations mainly included their different early-stage theocracy and reign modes. Among these civilizations, the civilization that was handed on from generation to generation was the states with a reign mode that originated in the Longshan culture of Central China and its successors such as the Xia Dynasty, the Shang Dynasty, the Zhou Dynasty, the Qin Dynasty, the Han Dynasty, the Yuan Dynasty, the Ming Dynasty, and the Qing Dynasty. This can be illustrated by the 5,000-year continuous inheritance of the country, people, and territory of China, proved by the 5,000-year inheritance and development of capitals, royal tombs, ritual and ceremonial buildings and vessels, and characters as the national culture (or major tradition) and resurrected by the capital’s centralization,“OneGate Three-Passage” pattern,“centralization of the main hall of the court” and the“Left Ancestral Temple and Right Altar” pattern, and the central axis of the capital, the four doors on four sides of the capital and court, etc. as the materialized forms of the core ideas of center and moderation. These materialized forms of the unbroken civilization became more and more in the past 5,000 years, which indicates that the ideas of center and moderation became stronger and stronger and were constantly deepened. The ideological roots of the 5,000-year unbroken Chinese civilization are the ideas of center and moderation, which are the ideological basis for the state identity and the core value of the Chinese national history.     

Unfinished Decolonisation and Globalisation

ABSTRACT

This article locates John Darwin’s work on decolonisation within an Oxbridge tradition which portrays a British world system, of which formal empire was but one part, emerging to increasing global dominance from the early nineteenth century. In this mental universe, decolonisation was the mirror image of that expanding global power. According to this point of view, it was not the sloughing off of individual territories, but rather the shrinking away of the system and of the international norms that supported it, until only its ghost remained by the end of the 1960s. The article then asks, echoing the title of Darwin’s Unfinished Empire, whether the decolonisation project is all but complete, or still ongoing. In addition, what is the responsibility of the imperial historian to engage with, inform, or indeed refrain from, contemporary debates that relate to some of these issues? The answer is twofold. On the one hand, the toolkit that the Oxbridge tradition and Darwin provide remains relevant, and also useful in thinking about contemporary issues such as China’s move towards being a global power, the United States’ declining hegemony, and some states and groups desires to rearticulate their relationship with the global. On the other hand, the decline of world systems of power needs to be recognised as just one of several types of, and approaches to, analysing ‘decolonisation’. One which cannot be allowed to ignore or marginalise the study of others, such as experience, first nations issues, the shaping of the postcolonial state, and empire legacies. The article concludes by placing the Oxbridge tradition into a broader typology of types and methodologies of decolonisation, and by asking what a new historiography of decolonisation might look like. It suggests that it would address the Oxbridge concern with the lifecycles of systems of power and their relationship to global changes, but also place them alongside, and in dialogue with, a much broader set of perspectives and analytical approaches.     

Symbols of rank,leadership, and power in traditional cultures

Headmen, chiefs, kings, and emperors, the titled leaders of numerous traditional cultures in the Pacific Islands, sub-Saharan Africa and lowland South America, wear necklaces of large canines from the most powerful and ferocious animals in their respective environments. These formal badges of office symbolize their power, leadership, rank and authority in society. This generalized theme is predicated on the thesis that a leader's power is equivalent to that of the animal from which the teeth were extracted; that is, cultural man has borrowed a model from nature on which to base his power. The fact that humankind uses this same conceptual model in numerous places around the world indicates that the human mind functions in much the same way everywhere. Regarding the method used in this work, in each example presented, the presence of a visual image is considered fundamental to the overall process of gathering documentary evidence in support of this thesis. In each instance too, published data are used to confirm the title, culture, place, and, where possible, the name of the individual wearning the tooth necklace, and the circumstances under which it was worn. © 1997 John Wiley & Sons, Ltd.     

The Greek Neolithic: A new review

The Greek Neolithic, here divided into five phases, is the oldest in Europe. Geographically, it is the closest to the Near East and has thus long been seen as an impoverished derivative of the latter. However, recent research has tended to emphasize the autochthonous nature of Neolithic development in Europe, including Greece. The Greek Neolithic economy, which was based almost entirely on domesticates, and its densely packed, long-lived villages strongly recall the Near East, as do also the early emphasis on fine, decorated, nonculinary pottery and the wealth of figurines. On the other hand, the evolution of stylistic patterns is specifically Greek, although generally related to trends in the Balkans. Originality in the development of the Greek Neolithic is also seen in its latest phase, with apparent decreases, rather than increases, in site density, social differentiation, and, to some extent, long-distance trade. At the same time, however, the dichotomy became much sharper between the rich agricultural plains of northern Greece and the more pastoral(?) regions of the Peloponnese and Cycladic Islands; this presages similar contrasts during the Bronze Age.     

遗产认同:概念、内涵与研究路径

本文从遗产产生、发展及其遗产本质属性特征的视角提出了遗产认同的概念,并从“遗产身份”和“遗产认同”两个角度解释了遗产认同的内涵,即前者强调遗产的客观属性,后者强调主体对遗产的认知。在此基础上,根据遗产与认同的四种交叉关系,作者提出了遗产认同相应的研究路径,即从时间视角的遗产化过程分析每个阶段的遗产认同;以尺度的视角从表征层面的空间身份和文化身份特征理解遗产认同;从非表征层面的遗产实践分析相关者如何通过具体行动表征和重构自己的身份认同。遗产认同概念的提出与研究不仅可能丰富新文化地理学的景观研究理论,也为遗产旅游地治理提供理论借鉴,未来还需对遗产认同与遗产保护利用关系做进一步探讨。