一曲再现

正在场的听众与早期的音乐家们穿越时空相遇,不仅是仰慕,还有亲切。清明后的一个星期六,贵阳大剧院。贵阳交响乐团在音乐厅演出了一场特别的音乐会,《历史的回声——中国交响乐早期作品专场音乐会》。看节目单才知道,为了这场晚上的音乐会,贵阳交响乐团乘坐清早的航班特地从北京赶回来,他们前一晚刚担任了国家大剧院第五届"中国交响乐之春"开幕式的演出。     

悠悠的贵阳

许多人可能了解或熟悉世界史、中国史,但对家乡的由来却相当默然或陌生。笔者长期关注家乡贵阳的历史和文化．感到在爽爽的贵阳中。包含了历史悠久的贵阳。本文从诸多地方史志资料的基础上．试勾勒出从远古走来的贵阳。     

贵阳地名及方言地名的生成与演化

正所谓地名,即是一定地域或空间实体用以彼此相互区别的符号或标志,它是由人类主体历史地赋予客体对象的称谓。凡是有人类生存的地方,地名就无处不在。没有地名的指向,人类生存活动的展开就无法想像。贵阳由于建城时间较久,地名     

工具书·历史画卷·爱乡好教材——评《贵阳历史上的今天》

呈现在读者面前的《贵阳历史上的今天》,是关于贵阳历史的书,是贵阳历史的一种普及性读物。它将贵阳历史上发生过的事,以日志的形式,按时间先后顺序依次排列,汇集于一书。读者从阅读中可以了解贵阳的历史,认识贵阳历史上重要的人、事、物,弄清贵阳历史发展的基本脉络。“志体史书”,以写志的形式写历史,是本书一大特点,也是本书区别于其他历史读物之处。本书编写,采用编年体和纪事本末体相结合的方法。一般事件,采用编年体,按时间顺序,一事一记;重大事件,采用纪事本末体记录事件的完整过程。这种以记为主,不作过多评论的写史形式,可以使记述…     

《汪小川历史小故事》出版

汪小川遗著《历史小故事》,由生活·读书·新知三联书店贵阳联谊会编辑,列入《三联贵阳联谊丛书》,已于近日在贵阳与读者见面。我们有幸在该书付印前对书稿作了仔细通读与校勘,受益良多。     

放飞“绿色梦想”——聚焦生态文明贵阳国际论坛2013年年会

赤日炎炎的盛夏时节,位于祖国西南部的贵阳却清风习习,凉爽宜人.来自世界的嘉宾荟萃“中国避暑之都”贵阳,共享生态文明贵阳国际论坛,放飞“绿色梦想”,推动绿色变革,这是中国乃至世界生态文明建设史的一件盛事. 可以说,生态文明贵阳国际论坛是一扇通向生态文明新时代的中国窗口.透过这扇绿意盎然的中国窗口,我们可以感受到从祖国乃至世界各地吹来的生态文明之风,以世界与历史的视角更加深入地思考人类的过去、现在和未来,为建设美丽中国汇聚生生不息的智慧和力量.     

铁肩和尚

原贵阳东山寺住持铁肩法师,是贵州省早期著名武术家、南派少林传人之一,对贵阳武术运动的发展有很大影响。他不但在贵阳广收弟子,练功习武,平日还乐善好施,扶危济困,因而成为筑城家喻户晓的人士。     

广场主体——人——谈陈钢《广场纪事》

在《广场纪事》中,陈钢以自己的镜头,忠实地记录近半个世纪以来,贵阳市最大的广场的历史变迁,刻录了贵阳底层平民和一些外来者的生存状态,是解读贵阳历史的重要资源。     

《贵阳历史人物丛书·文化教育卷》出版

为了更好地发挥文史资料“存史、资政、团结、育人”的作用,本着为桑梓人物立传,激发爱我林城挚情,进一步挖掘整理有价值的贵阳乡土素材,提高贵阳的知名度,为建设大贵阳起到团结、鼓舞、凝聚人心的作用,贵阳市政协文史和学习委员会从2003年开始着手编辑出版三卷本《贵阳历史人物丛书》。经过大家的努力,第一卷即《文化教育卷》已由贵州人民出版社出版。并于2004年2月6日举行了首发式。《贵阳历史人物丛书》由贵阳市政协主席王选才撰写序言。丛书第一卷收录了61位上自古代、下迄当代,重点放在近百年来贵阳籍(含三县一市)的文化、教育界的历史…     

西欧青铜时代文化的几个特征

青铜时代是人类史前历史中的一个重要的文化发展阶段,青铜时代文化的特征,是学习和研究欧洲史前历史必须搞清楚的问题。弄清了这些特征,对于研究早期人类的活动和史前历史的发展,具有重要意义。     

Nature-Society Interactions in the Pacific Islands

ABSTRACT This paper focuses on nature—society interactions in the Pacific Islands before European contact about 200 years ago. It argues that the character of early interactions was decided by both the nature of a particular island environment and the intentions of the human settlers. Throughout the pre‐European contact human history of the Pacific Islands, environmental changes of extraneous cause have been the main control of societal and cultural change. This environmental determinist view is defended using many examples. The contrary (and more popular) cultural determinist view of societal change in the Pacific Islands is shown to be based on largely spurious data and argument. A key example discussed is the ‘AD 1300 Event’, a time of rapid temperature and sea‐level fall which had severe, abrupt and enduring effects on Pacific Island societies. It is important to acknowledge the role of environmental change in cultural transformation in this region.     

Notes and documents

Niue Island is a 70‐m high emerged atoll, 275 km east of the Tonga‐Kermadec Trench axis. The island has been rising for approximately the last 500,000 years, but there is little information available about the nature of uplift. Several (groups of) myths concerning the origin and early human colonisation of Niue can be interpreted as recalling uplift of the island, or alternatively uplift of those islands where early Niueans (or their ancestors) once lived. Owing to the inclusion in Niuean myths of details suggesting coseismic uplift, which is considered unlikely to affect Niue, it is concluded that an early (the first?) group of Niueans came from the limestone islands of Tonga. Coseismic uplift is a common myth motif here and well documented in geological studies of these islands. It is concluded that the early Niueans who developed the myths concerning the formation of Niue incorporated details derived from observations of coseismic uplift in the limestone islands of Tonga because of the similarities in form between these islands and Niue. This study demonstrates the potential importance of myth in reconstructing the geological history of Pacific Islands.     

Early Socialism as Intellectual History

Summary

This article examines approaches to early socialism from an intellectual history viewpoint, focussing on British Owenite socialism. It assesses the author's own research in the field over the past thirty-five years in an effort to measure the strengths and weaknesses of the approaches he initially adopted to the field. It attempts to balance insights associated with the so-called “Cambridge School” with those gained in particular from the standpoints of the history of religion and the history of emotions, and a theory of group identity which can in part be associated with the history of utopianism     

Human occupation in South America by 20,000 BC: the Toca da Tira Peia site,Piauí, Brazil

When and how did the first human beings settle in the American continent? Numerous data, from archaeological researches as well as from palaeogenetics, anthropological and environmental studies, have led to partially contradictory interpretations in recent years, often because of the lack of a reliable chronological framework. The present study contributes to the establishment of such a framework using luminescence techniques to date a Brazilian archaeological site, the Toca da Tira Peia. It constitutes an exemplary case study: all our observations and measurements tend to prove the good integrity of the site and the anthropological nature of the artifacts and we are confident in the accuracy of the luminescence dating results. All these points underline the importance of the Toca da Tira Peia. The results bring new pieces of evidence of a human presence in the north-east of Brazil as early as 20,000 BC. The Toca da Tira Peia thus contributes to the rewriting of the history of the peopling of the American continent.     

HISTORY AND POLITICS AS IF WE STILL LIVED IN THE HOLOCENE

The Dawn of Everything: A New History of Humanity (2021), by David Graeber and David Wengrow, is a monumental, boldly revisionist study of the human past from the last ice age to the present. It is geared explicitly toward the present in political terms and seeks to explain how primordial forms of human freedom were lost in ways that resulted in our current structures of violence and domination. The authors explore a vast range of prehistoric, ancient, and non-Western peoples to undermine (neo)evolutionist, stadial theories of long-term human development, particularly any that imply determinism, inevitability, or teleology. If so many peoples in the past were so much freer than we are today, how is it that we got stuck? And are we really as stuck as we think? Graeber and Wengrow successfully undermine the social scientific template of stage-based human development from hunter-gatherers to modern capitalist nation-states, but their book suffers from two major omissions. First, they ignore almost entirely the Anthropocene epoch and show no grasp of its implications for their analysis of the present or prospects for the future. Second, their “new history of humanity” ignores the history that is most relevant to answering their own questions about how we have arrived globally in our current structures of violence and domination: the early modern and modern history of expansionist, colonialist, capitalist, belligerent, imperialist Western European nations and their extensions since the fifteenth century. These two omissions are connected: it is disproportionately the history of the (early) modern West before and after the Industrial Revolution that explains how the planet arrived in the Anthropocene with the “Great Acceleration” around the mid-twentieth century. But heeding this history and its consequences would have undermined the authors’ upbeat political vision about our prospects for the future—essentially, a recycled Enlightenment vision about human self-determination and individual freedom that depends on environmental exploitation as if we still lived in the Holocene. For all its undoubted achievement, The Dawn of Everything neglects the history that is most salient to answering the main questions its own authors pose. What matters most about that history is not that it was inevitable but that it was actual—and that its cumulative consequences remain with us.     

晚明治统与道统框架下的通史编纂--以郑郊《史统》为中心的考察

福建籍遗民史家郑郊前半生在明朝、后半生在清朝。初成于崇祯末年、终定于康熙初期的《史统》是一部以阐明中国历史之统为主旨的通史著作。《史统》提供了一种哲理化的中国历史解释模式,洵可称为晚明理学化史学代表作。惜因未刊,近代以来、所知甚鲜。     

Hugh Trevor-Roper and the history of ideas

A wave of recent publication connected to Hugh Trevor-Roper offers cause to take stock of his life and legacy. He is an awkward subject because his output was so protean, but a compelling one because of his significance for the resurgence of the history of ideas in Britain after 1945. The article argues that the formative period in Trevor-Roper's life was 1945–57, a period curiously neglected hitherto. It was at this time that he pioneered a history of ideas conceived above all as the study of European liberal and humanist tradition. Analysis of the relative importance of contemporary and early modern history in his oeuvre finds that, while the experience of Hitler and the Cold War was formative, it was not decisive.Trevor-Roper was at heart an early modernist who did not abjure specialization.However, he insisted that specialized study must be accompanied by “philosophical” reflection on the workings of a constant human nature present throughout history, a type of reflection best pursued by reading classical historians such as Gibbon and Burckhardt.Yet this imperative in turn fostered purely historical research into the history of historical writing – another branch of the history of ideas.     

Karl Marx's theory of history: A defense

A wave of recent publication connected to Hugh Trevor-Roper offers cause to take stock of his life and legacy. He is an awkward subject because his output was so protean, but a compelling one because of his significance for the resurgence of the history of ideas in Britain after 1945. The article argues that the formative period in Trevor-Roper's life was 1945–57, a period curiously neglected hit her to. It was at this time that the pioneered a history of ideas conceived above all as the study of European liberal and humanist tradition. Analysis of the relative importance of contemporary and early modern history in his oeuvre finds that, while the experience of Hitler and the Cold War was formative, it was not decisive. Trevor-Roper was at heart an early modernist who did not abjure specialization. However, he insisted that specialized study must be accompanied by “philosophical” reflection on the working sofa constant human nature present throughout history, a type of reflection best pursued by reading classical historians such as Gibbon and Burckhardt. Yet this imperative in turn fostered purely historical research into the history of historical writing–another branch of the history of ideas.     

当代中国口述史学透视

1948年哥伦比亚大学口述历史研究室的建立 ,正式标志着现代口述史学的诞生。经过 50多年的发展 ,口述史学成为历史学中一支举足轻重的分支学科。但是 ,到底中国有没有口述史学 ?这个问题很少被人问及 ,也很少有人做出明确的回答。口述史学在中国的发展和普遍流行将是一个必然的趋势 ,甚至在随后的几年内会有一个发展高潮。那么未来中国口述史学将如何发展 ,以一个怎样的高度作为起点呢 ?要解决这个问题 ,笔者觉得应该了解中国口述史学的渊源和现状。本文集中探讨当代中国口述史学的发展状况。     

THE POLITICS OF DESPAIR AND THE CALLING OF HISTORY

What happens to history as a set of practices and intellectual protocols when the assumed subject of our historical narratives is not a product of the European Enlightenment? Such has been the question motivating much of Dipesh Chakrabarty's work for almost thirty years. This essay offers a largely chronological account of Chakrabarty's major works. It begins with his first book, published in 1989, which provided a culturalist account of working‐class history in Bengal. It then tracks his movement in the early 1990s toward a position positing radical disjuncture and even incommensurability between the worlds of Indian subalterns and Western moderns, and his subsequent attempts to soften and blur precisely this kind of disjuncture. Meditating on the problems posed by the experiences of subjects who did not live within the time of history led him to answer in the affirmative the question of whether there are experiences of the past that history could not capture. Soon thereafter, however, he drew back from the most extensive articulation of this claim, suggesting that the experiences of the non‐Enlightenment subject could function as a positive resource and not merely as the source of a profound and destabilizing critique. I argue here that this solution to the problem of incommensurability is not entirely satisfactory, for it relies implicitly on precisely the kinds of argumentative asymmetries of which his earlier analysis taught us to be wary. Chakrabarty himself, meanwhile, has continued to step further away from the radicalism of the early 1990s; his most recent book may be read as a defense of rationalist history in the face of contemporary threats posed by the rise of a politics of identity in India.