重释民间故事的重复律

一、重复律与口头表达 重复是民间故事的叙事规律之一。钟敬文先生曾注意到民间故事的这一特征： 民间故事在情节上,往往采用重叠反复的形式。比如《蛇郎》故事,爸爸受了要挟,要把一个女儿嫁给蛇耶。他回家后,便问七个（有的说五个或者三个）女儿,谁愿意嫁给蛇郎？同样的问话和答词,重复了六次,到第七次,最后的女儿的答词才与前不同。至于同样或类似情节的问答重复两次或三次,就更常见了。这是口头文学的特点。但是有些记录者嫌累赘把它删去。这就损伤了原来艺术的特色了。     

Alexander of Macedon in Georgian Folktales

In European and Eastern folklore, Alexander of Macedon (Alexander the Great) is an important figure, introduced through literature and subject to diverse interpretations in folklore, in line with patterns common in folk narratives. Alexander the Great never visited Georgia during his campaigns, yet is one of the most popular characters in Georgian folklore. The Georgian folktales featuring Alexander draw on literary influences from Antiquity and the Middle Ages, representing at the same time an integral part of national folklore. This article shows how a historical figure can be transformed in folk traditions and what role the genre specifics of folklore may have for the formation of the image of such a character.     

The Application of SfM Photogrammetry Software for Extracting Artifact Provenience from Palaeolithic Excavation Surfaces

While photogrammetry has become popular in archaeology and heritage management as an effective, low-cost method for generating detailed three-dimensional models, it remains to be established that the accuracy of model-derived measurements is sufficient for analytical purposes. Based on an expedient, in-field model processing protocol, we report preliminary results concerning the accuracy of artifact provenience information derived from photogrammetry models of excavation surfaces at the Upper Palaeolithic site of Shuidonggou Locality 2 in China. Error in model-derived provenience can range easily into the centimeter scale; accuracy in some spatial axes are significantly, but weakly, affected by the size of the sampled surface. While the observed error range is larger than thresholds proposed for Palaeolithic excavations, it is arguably acceptable in settings where the analytical demand for provenience precision is lower. We identify possible sources of error and discuss how model accuracy can be improved by additional systematic testing.     

Folktales,Reality, and Childhood in Ethiopia: How Children Construct Social Values through Performance of Folktales

This article examines how Oromo-speaking children in Ethiopia construct social values in multiple ways through their participation in storytelling and the subsequent meaning-making discussions. By presenting children as actors in the re-contextualization of folktales, the article argues that participation in a folkloric performance is not a mere play practice for children, but is a social and artistic forum through which they acquire survival skills and grow connected to values of their society. This indicates that in the processes of storytelling and meaning-making, children draw an analogical relationship between imagined situations in folklore and living realities in their local environment. The article is based on data generated through ten months of ethnographic fieldwork with children among an Oromo-speaking society in Ethiopia.     

故事传播实验的报告与分析

2004年3月14日下午,实验人在4名助手的帮助下,设计实施了一次故事传播(系列再现)的实验,被试38人。为了确保实验不为被试的自觉意识所干扰,实验之前,被试对实验内容和实验目的是毫不知情的。     

Provenience,age and associations of archaic Homo sapiens crania from Lake Eyasi,Tanzania

Fifty years ago, an ethnographic expedition found primitive human fossils at Lake Eyasi, Tanzania. Subsequent emphasis has centered almost exclusively on cranial morphology, neglecting the discovery site and associated finds. Fauna has been deemed “essentially modern” and racemization dates suggest a late Pleistocene age for the hominid remains; these assessments have been advanced as consistent with a “terminal Middle Stone Age” antiquity. Based on recent observations at the site and new sediment analyses, a provisional sequence is now proposed: an earlier formation, the Eyasi Beds, is distinguished from later Pleistocene deposits, the Mumba Beds, the latter being partially calibrated by uranium series and radiocarbon dates. This evidence indicates that the Eyasi Beds, the probable source of the human fossils, are older than 130,000 years, and the fauna may include seven extinct large mammal species. Documented Eyasi Beds artifacts are mostly unspecialized Middle Stone Age types; no typological or technical features suggest later MSA specializations or innovations foreshadowing Later Stone Age industries. A series of core tools from the lakeshore suggests an industry of Sangoan aspect. All lines of evidence from the locality contradict the young amino acid racemization dates; artifacts and fauna, including archaic Homo sapiens remains, are of probable Middle Pleistocene age.     

Negro problems in tropical Africa: Reviews of recent books

Changes in Scottish planning since the 1960s are discussed, especially the greater involvement of central government and increased consultation with the public. Steady pressure from the economic crisis and from technological change has limited the scope of the regions in planning though they retain a strategic role.     

中国民间故事起源研究反思——以天鹅处女型故事为个案

一天鹅处女型故事是指以男子通过窃取仙女羽衣而得妻为核心母题的故事,在我国又称作“毛衣女”、“羽衣仙女”、“孔雀公主”故事。天鹅处女型故事在我国历史悠久,流传广泛,仅笔者搜集的情况来看,在汉族、藏族、瑶族、苗族等33个民族中均有流传,异文多达280篇。天鹅处女型故事的源流问题一度成为中国民间故事研究中的热点问题。钟敬文、汪玢玲、刘守华、君岛久子等民间故事研究专家均对此做过深入研究,相关论文近二十篇。大体说来,关于中国天鹅处女型故事的起源讨论,有本土说、外来说、回流说和多元说四种看法。     

Paradoxes,Protests and the Mujeres de Negro of Northern Mexico

On November 25, 2002, thousands of people marched through the streets of Mexico City and demanded, in the name of social justice, an end to the violence against women in northern Mexico. ‘Ni Una Más’ (not one more) was their chant and is also the name of their social justice campaign. Their words referred to the hundreds of women and girls who have died violent and brutal deaths in northern Mexico and to the several hundred more who have disappeared over the last ten years. These Ni Una Más marchers, many working with human rights and feminist organizations in Mexico, are protesting against the political disregard and lack of accountability, at all levels of government, in relation to this surging violence against women. And the symbolic leaders of their movement are the Mujeres de Negro (women wearing black), who are based in Chihuahua City. In this article, I examine how the Mujeres de Negro demonstrate how feminist politics so often plays upon the negotiation of spatial paradoxes in order to open new arenas for women's political agency. For while the Mujeres de Negro of northern Mexico are galvanizing an international human rights movement that is challenging political elites, they are also reinforcing many of the traditional prohibitions against women's access to politics and the public sphere. And I explore how the Mujeres de Negro devise a spatial strategy for navigating this paradox in an increasingly dangerous political environment.