Understanding Rituals: A Critique of Representationalism

The explanations of ritual practices observed in archaeological contexts often proceed on the representationalist basis that the human mind contains the social constituted ideas or representations that underpin the practice of rituals. Such a view remains widespread and, despite the often proclaimed rejection in contemporary theory of the Cartesian mind-body and other dualisms, it perpetuates the Enlightenment representationalist heritage according to which mental contents represent social reality and, as such, drive ritual practices and human action more generally. This article illustrates the meaning and value of rejecting such a representationalist view of human (ritual) action in favour of what we call an institutional view. In such a view, a ritual can be conceived as a form of recurring activity involving temporally and geographically dispersed actors active in differing roles and hence also with differing interests and levels of knowledge of the ritual and the associated belief system.     

Royalty,Robes and the Art of Biblical Narrative

A series of biblical narratives pertaining to the royal cloak (usually a ????) and its tearing will be examined. It will be observed that an individual’s status and fortunes depend upon the bestowal or loss of these special garments. The torn-robe motif appears in all stages of the Israelite monarchy, from Saul to the post-exilic anticipation of the renewal of kingship. These stories involve reigning kings, like Saul, potential successors, such as David and prophets among others. What makes these stories intriguing and worth considering are the unexpected plot twists that defy the standard convention.     

海岱和太湖地区宗教信仰与礼制的比较分析

海岱地区在意识形态方面表现出明显的祖先崇拜特点,礼制较多的体现在棺椁、陶礼器等方面。太湖地区特别是在良渚文化时期,表现出明显的神崇拜特征,王权、神权、族权三者结合得非常紧密,礼制较多的体现在玉礼器的使用上。海岱和太湖地区在意识形态上分别表现出注重世俗和注重宗教的特点。     

明代缎地麒麟纹曳■与梅花纹长袍的修复与研究

南京市博物馆征集的两件明代丝绸服装经苏州丝绸博物馆专业技术人员修复后面貌一新。本文对服饰的修复过程与应用技术等方面进行了记述与探讨。同时对这两件丝绸服饰的主人身份、产地、制作时代等问题进行了研究     

试论清代皇帝明黄色朝袍的功用

在清代皇帝冠服中,明黄色朝袍的功用尤其引人关注。但是,长期以来人们对“朝祭所御”的概念往往含混不清,以至认为清帝明黄色朝袍既可亲郊飨庙又能御殿朝贺,模糊了朝服与祭服的区别。顺治十年(1653年)都察院左副都御史傅景星奏言:“自古帝王一代之兴,必有一代之制,黄帝尧舜垂衣裳而天下治。衮冕黼黻代有不同,朝有朝服,祭有祭服,所以肃臣民而格上下也……”。本文旨在讨论清帝明黄色朝袍的不同作用,从而区分出朝服与祭服的不同。     

明代缎地麒麟纹曳(散)与梅花纹长袍的修复与研究

南京市博物馆征集的两件明代丝绸服装经苏州丝绸博物馆专业技术人员修复后面貌一新.本文对服饰的修复过程与应用技术等方面进行了记述与探讨.同时时这两件丝绸服饰的主人身份、产地、制作时代等问题进行了研究.     

Literary Geography: A Bibliography

The American scientist, explorer, and conservationist John Wesley Powell (1834–1901) represents, in many ways, a counter to 19th-century imperialism in the arid West: an approach to westward expansion that was more sensitive to failure and more eager to see the West secured in the hands of a self-organized agrarian community. Toward that end he sponsored a mapping project to show how settlement might be based on watershed alignments and conserve the vital resources of the region. That projects is still relevant to nations that are trying to understand how to govern their relations with the natural environment.     

Borrowed Robes: The Educational Value of Costumed Interpretation at Historic Sites

Pressure to develop vulnerable historic sites into competitive commercial operations has led to controversial interpretive techniques being introduced by aggressive marketing managers. Scarce resources have been invested in largely unproven technological and other innovative methods of presentation. This paper looks at the employment of costumed interpreters at historic sites, what they claim to offer visitors, and whether their services match visitors' needs. It reports the findings of an investigation into what visitors want from historic sites and the extent to which costumed interpreters contribute to their experiences. The study reported here compared the performance of 12 historic sites in four countries: two European (Sweden and the UK) and two North American (Canada and the USA); with the participation of 589 visitors. The study provides clear recommendations for site managers as to the value of costumed interpretation and offers guidelines on the levels of investment (in reproduction costume and staff training) that guarantee visitors an educational experience during their visits to historic sites.     

Remembering Ancestors: Commemorative Rituals and the Foundation of Historicity

One of the most elaborated responses to the human perception of being‐in‐time (as the essence of historicity) has been the cult of the ancestors. Consequently, the ancestor cult may be considered foundational for historicity. This is the core idea of this article. It is illustrated with Romanian ethnographic data and elaborated with cross‐cultural examples. A few objects used in commemorative rituals—coliva (a special dish), trees and pots—are interpreted according to their symbolic force of enabling people to live temporality not only fragmentarily (past?+?present?+?future), but as a transcendental unity of the temporal continuum. Finally, the functions of history are specified—namely, identity defining, the critical function, and especially (as revealed by the ancestor cult) the function of memorialization.     

略议风景植被

文本提出了风景植被的含义,阐述了风景植被的发生是人类文明进化的结果,分析了风景植被的宏观构景和微观信息特征。同时还以西安临潼骊山旅游区为例,介绍了风景植被的分类系统。     

明代藩府著述辑考

明代藩府是明代社会一个特殊的政治和文化群体,对于明代的社会、政治、经济、文化有着极为重要的影响。本文在综合辨析现有研究成果的基础上,依据所掌握的文献资料,对明代藩府著作和撰述作了较为全面的钩沉、辑录和考释。     

Women’s Movements and Challenges to Neopatrimonial Rule: Preliminary Observations from Africa

Women’s movements in Africa represent one of the key societal forces challenging state clientelistic practices, the politicization of communal differences, and personalized rule. In the 1980s and 1990s we have witnessed not only the demise of patronage‐based women’s wings that were tied to ruling parties, but also the concurrent growth of independent women’s organizations with more far‐reaching agendas. The emergence of such autonomous organizations has been a consequence of the loss of state legitimacy, the opening‐up of political space, economic crisis, and the shrinking of state resources. Drawing on examples from Africa, this article shows why independent women’s organizations and movements have often been well situated to challenge clientelistic practices tied to the state. Gendered divisions of labour, gendered organizational modes and the general exclusion of women from both formal and informal political arenas have defined women’s relationship to the state, to power, and to patronage. These characteristics have, on occasion, put women’s movements in a position to challenge various state‐linked patronage practices. The article explores some of the implications of these challenges.