A sixteenth‐century warrior grave from Uppsala,Sweden: the Battle of Good Friday

Little is known about the Battle of Good Friday in Uppsala. The historical records are scarce and of limited extent. Moreover, the more spectacular event of the Stockholm Bloodbath has drawn most of the attention from both the contemporary public and later historians. This is why the discovery of a mass grave in the steep slope of Uppsala Castle in 2001 has provoked much interest. An analysis of the osseous material showed that the remains of at least 60 male individuals, mostly between 25–34 years of age, were buried in the excavated area. The demographic profile is largely similar to other European war‐related skeletal assemblages of the same era. Sharp force trauma was exhibited primarily on the skulls, with no obvious dominance to either side. The trauma distribution pattern suggests that the battle was not fought face‐to‐face. Blade wounds concentrated in specific regions imply a standardised technique when delivering the blows. The combination of commingled bones and articulated elements suggests that the individuals were in different stages of skeletonisation when buried. Copyright © 2004 John Wiley & Sons, Ltd.     

‘Democracy’ in Northern Ireland: experiments in self–rule from the Protestant Ascendancy to the Good Friday Agreement

Pierre van den Berghe has argued that democracy in divided societies can take five different forms: Herrenvolk democracy, ethnic democracy, liberal democracy, multicultural democracy and consociational democracy. My article argues that each of van den Berghe’s five versions of democracy, or relatives of them, has been experimented with in pre–partition Ireland and Northern Ireland. While all have clear limits, the one that is most suited to Northern Ireland’s conditions is consociational democracy. The article discusses some limits of the consociational approach in Northern Ireland but also defends it against common criticisms.     

西汉南越王墓出土陶响器试析

西汉南越王墓出土的数件遗物,具有陶质、中空、内装砂粒、器物外表镂空或装饰有纹饰等特征,发掘报告中按照陶响器进行了命名;徐州狮子山楚王墓出土有外形相似的遗物,却作为洗浴器具命名。通过对比和研究相关器物本身的结构形态、出土位置和伴出物等因素,可以推断南越王墓出土的这几件"陶响器"的真实功能可能也是洗浴用具。     

让人民居住得有尊严——留名世界遗产名录的柏林现代主义公共住宅区

"建筑不仅是与社会最密切相关的艺术,而且它的实现本身就是一个社会结晶。在这一意义上,它是一门完完全全的集体艺术。"——布鲁诺·陶特生活空间是都市化永恒常存的主题。大城市的房价、租金在拥迫的空间压力之下飙升到了令人瞠目咋舌的水平,"蜗居"现象似乎变成了城市发展的常态。然而欧洲     

20世纪30-40年代的实业界星五聚餐会

星五聚餐会是由中国银行总经理张公权发起而逐渐形成的一个以定期的聚会、座谈为主要活动方式的社会团体。1932年3月,该团体开始在上海举行定期聚餐座谈,抗战时期先后迁到香港、重庆等地举行,抗战胜利后主要在上海、重庆举行,一直延续到1952年为止。在前后20年间,星五聚餐会的聚餐座谈活动多达近千次,极少间断。与聚餐会直接相联系的有各地中国国货公司的创建,以及包括西南实业协会在内的抗战时期后方各主要工业团体组织。随着星五聚餐会影响的扩大,在抗战时期的昆明、贵州、桂林、成都以及抗战胜利后的武汉等地的工商实业界中,都出现了星五…     

Community Collaboration and Other Good Intentions

Collaborative and community-based archaeological research encompasses a broad spectrum of approaches; however, there are often discrepancies between how researchers ‘sell’ the collaborative endeavour in theory and how it is actually practised. Over the past several years, I have had the opportunity to participate in several projects, ranging from those that claimed to be ‘truly collaborative,’ to research that maybe should have asked, ‘what community?’ These experiences raised difficult and disturbing questions concerning the nature and practice of collaborative and community-based archaeology. In this paper, I confront these issues as I have experienced them personally. While community-based practices aim to redress a historical and ongoing power imbalance between the researcher and the researched, constant vigilance is required lest the ‘good intentions’ of anthropologists inadvertently mask an exploitation that may be inherent in the structure of research itself. In considering the corporate nature of academia, I query whether the collaborative research model represents a break with the past, or is instead simply the same old practice dressed up in fashionable new language.     

"Good Fences Make Good Neighbours": History and Significance of an Ambiguous Proverb

This essay focuses on the narrative traditions of the Nama-speaking peoples in Namibia, South Africa. It describes tales in which children are the main protagonists and discusses the character of African tales of magic. It shows that in these tales the “laws” of tale-telling that are known from studies of Western tales by Axel Olrik and Max Lüthi, for example, are stronger than a desire to depict reality. The African tales about children are compared with Western ones about children, particularly in relation to the ATU 327 complex. The paper suggests that both these European tales and African tales of magic should be treated as a special subgenre.     

Dangerous Visions: the Cassowary as Good to Think and Good to Remember among the Anganen

The cassowary, although no longer a popular animal for possession or gift exchange in contemporary Anganen, is good to think in the Lévi-Straussian sense and good to remember. Its excessive violence may stand for the violence of which men are capable. This is the case for inter-group warfare. It also refers to intra-community hostilities, not sharing cassowary meat being a frequent cause for clan fission and an agonistic exchange called rawa where those conceptualised as brothers engage in the competitive slaughter of, ideally, cassowaries. The article primarily concerns rawa and its extraordinary character. It is typified by paradox and danger despite the displacement of anger from direct attacks on humans to the slaughter of animals. Rawa protagonists throw blood and uncleaned entrails at each other while shouting the vilest of insults in the hope the opponent will eventually not respond and lose the contest. However, while escalation of a dispute to the level of rawa is evidence of failed mediation, this competitive exchange establishes the condition for eventual intervention and, via a communal feast of the slaughtered animals, the resumption of strong community relations, including those between the former protagonists. The final ethnographic section focuses on the fact that warfare and rawa were prohibited by the Australian Administration. Anganen men feel they were disenfranchised by the Administration, in part because they were denied access to the culturally lauded male pursuits of being warriors and rawa men. As such, that cassowaries are thought to have been much more popular in the past is central to my claim they are good to remember.     

藏乡人的好女儿--记青海省乐都县中坝藏族乡乡长桑吉卓玛

地处乐都县下南山深处的中坝藏族乡有一位年轻的藏族女乡长桑吉卓玛。两年多来,这位曾在乐都下北山地区中岭乡任副乡长6年之久的藏家女儿,用她艰苦朴素的工作作风,务真求实的工作态度,团结向上的民族精神和开拓进取,知难而进的敬业精神,同乡党委、乡政府一班人带领全乡8000多口人,紧紧围绕经济建设这个中心,狠抓脱贫致富大业,使全乡呈现出经济发展,社会稳定,民族团结的可喜局面。全乡人均纯收入由2001年的1006元增加到2003年1320元,被全乡藏汉各族群众称之为“藏乡人的好女儿”。中坝藏族乡是一个山大沟深,交通不便,群众生产生活十分落后的…     

好吃:食物与文化之谜

从科学意义上讲,人类是一种杂食动物,他既吃动物食品又以植物为食。就像其他杂食动物如猪、鼠和蟑螂一样,我们可以把非常多样的物质吃进肚里,用来满足我们身体的营养需要。从难闻的乳腺分泌物到岩