Dental morphological evidence for biological continuity between the A-group and C-group periods in lower Nubia

Data are presented on non-metric dental morphological traits in skeletal samples from the Lower Nubian A-Group (ca. 3100–2500 BC) and C-Group (ca. 2000–1500 BC) cultural periods. In order to examine possible biological differentiation between these two periods, their trait frequencies were analysed using the mean measure of divergence statistic. Results indicate biological continuity, consistent with in situ evolution, although the problem of small samples requires that these results be accepted with caution. Although the diffusion of ideas or material culture into the area through military and trade contacts is likely, any archaeologically observable cultural differences between these two phases are more consistent with local cultural evolution than with the importation of a new cultural system through the migration of a foreign population into the area. The timing of a population replacement in ancient Nubia that has been identified by other scholars should now be sought either before the A-Group period or after the C-Group.     

CULTURAL EVOLUTION AND SOCIAL METABOLISM

The emergence of culture and cultural evolution is the result of an evolutionary process, evident also in non‐human species. What is specifically human is the dominance of cultural evolution. This does not mean that cultural evolution has replaced organic evolution, but rather that both have merged into one coevolutionary complex. Through niche construction, organic modern humans are the product of cultural evolution. This cannot be explained by adaptation to natural environment or by sexual selection. Cultural evolution with its coevolved organic traits did not so much enhance competence towards the natural environment as it did competence to develop and maintain cooperation. In the process, culture became a “system” with its own imperatives and integrating forces, differentiating into several autopoietic subsystems: the symbolic‐cognitive subsystem, the economic subsystem and the political subsystem. There are however social‐metabolic constraints that put limits on their evolutionary degrees of freedom. Culture's autopoietic reach has adaptive boundaries. The concept of social metabolism attempts to capture the unity of “persons” in a physical‐biological sense and “culture” in a symbolic sense, the decisive point being that culture must be understood as an autopoietic system sui generis. The social‐metabolic system of relations and interactions between nature, human population and culture is inherently coevolutionary. The history of social metabolism is the history of the coevolution of two autopoietic systems – an open and blind non‐orthogenetic evolutionary process.     

From universal to local: perspectives on cultural landscape heritage in South Africa

The concept of cultural landscapes relates to the multifaceted links between people, place and identity. From a professional perspective, the concept refers to a category of designated conservation areas with specific biocultural heritage values. From a local perspective, it may refer to a landscape that is associated with the provision of a culturally-specific sense of identity and belonging. We explore these two perspectives through a comparative analysis of three cultural landscapes in South Africa, the ‘expert’ designated Mapungubwe Cultural Landscape and the Richtersveld Cultural and Botanical Landscape, and the local associative landscape of emaXhoseni, which is not formally recognised. We propose that a biocultural diversity perspective of heritage not only recognises the inextricable relationship between nature and culture, but it also gives prominence to the beliefs, values and practices of local people, and to strengthening their agency to safeguard their heritage in ways and forms that are relevant to them.     

THE PROBABILITY OF THE IMPROBABLE: SOCIETY–NATURE COEVOLUTION

This article aims to show how evolutionary theory, social‐metabolism and sociological systems theory can be utilized to develop a concept of society–nature coevolution. The article begins with a conception of industrialization as a socio‐metabolic transition, that is, a major transformation in the energetic and consequently material basis of society. This transition to industrial metabolism was essential for the emergence and maintenance of industrial societies and is at the same time the main cause of global environmental change. The article proceeds by asking what the notion of society–nature coevolution can potentially contribute to understanding environmental sustainability problems. An elaborated concept of coevolution hinges on (1) a more precise and sociologically more meaningful concept of cultural evolution and (2) understanding how cultural evolution is linked to the environment. Next I briefly outline major lines of thought and controversies surrounding the idea of cultural evolution. The direction proposed here commences with an abstract version of Darwinian evolution, which is then re‐specified for social systems, understood as communication systems, as developed by Luhmann. The re‐specification implies three important changes in the theoretical outline of cultural evolution: first, shifting from the human population to the communication system as the unit of cultural evolution and to single communications as the unit of cultural variation; second, shifting from transmission or inheritance to reproduction as necessary condition for evolution; and third, shifting from purely internal (communicative) forces of selection towards including also environmental selection. Adopting elements from the work of Hägerstrand and Boserup, the primary environmental selective force in cultural evolution is conceptualized as the historically variable constraints in human time–space occupation. In the conclusions I tie the argument back to its beginning, by arguing that the most radical changes in human time–space occupation have been enabled by major socio‐metabolic transitions in the energy system.     

Cultural censorship in defective democracy: the South Korean blacklist case

ABSTRACT

This paper attempts to understand the cultural censorship practiced in contemporary South Korea, a liberal democracy, where cultural quangos were established after political democratization, following the arm’s length model. I will focus on the analysis of cases from the film industry which has been central to the censorship debate historically in Korea because of its popular appeal. The establishment of arm’s length cultural organizations laid the foundation for freedom of cultural expression which had been seriously curtailed under military rule. However, recent revelations of cultural blacklist cases under the two previous administrations are baffling to understand since rampant political censorship was practiced through ostensibly autonomous cultural organizations. The paper examines the ways in which the state constructed a ‘system of ideological censorship’ by using not only cultural quangos but non-cultural state apparatuses. In so doing, the paper emphasizes the role of non-cultural policy state institutions in the operation of cultural policy and the effect of state systems on cultural organizations. I draw upon the concept of defective democracy to understand the socio-political condition where these cultural organizations exist.     

Mimetic Structuration: Or,Easy Steps to Building an Acceptable Identity1

Since their settlement two millennia ago the Comoro Islanders have been subjected to a diversity of external influences that have provoked significant and often radical social change. This article develops the concept of mimesis to explain how the Comoros have deal with these influences, incorporating and developing them to create cultural and social structures that may appear eclectic but which have equipped the islanders to negotiate these changes quite effectively. As a result of their mimetic praxis, Comorians confront and manage influences both internal and external with the minimum of social upheaval, maintaining a society that is both highly heterogeneous and remarkably enduring.     

从域外领土到飞地社区：人文地理学中的飞地研究进展

飞地是一个经典的地理学概念,也是一个重要的空间分析视角。目前国内关于飞地的研究日益增多,但对其内涵的梳理仍显不足,多种定义并存,并出现概念泛化的现象。在此背景下,本文对已有的飞地概念及其内涵进行了梳理,指出从域外领土、经济飞地到飞地社区的内涵演变历程,并根据飞地的宗主地-东道地关系,将其划分为行政飞地、经济飞地、飞地社区和飞地国家4种类型。本文研究指出,飞地概念的核心是其宗主地-东道地-飞地的三方构图,依托这一视角可以对当前的异域领土、经济飞地、乃至城市内部的族裔聚居区进行多尺度的空间分析,从飞地的不同功能出发,可以对其展开多维度的地理学透视,为进一步的实证研究和相关政策实施提供参考。     

中国传统文物观初探

传统文物观是中华民族数千年来形成并发展变化的对文物的思想认识。文物承载的历电记录和文化内涵使人们很早就意识到文物彰显着人类文明发展的进程。原始崇拜和祖先崇拜的玉器、反映宗法等级的青铜器、精美绝伦的瓷器、卷帙浩瀚的经史典籍、历代名家的书法绘画等丰富多样的文物皆蕴含着千年历吏积淀而未显题化的中国传统文物观,需要我们去理解和诠释。本文尝试对中国传统文物观的发端、形成进行探寻,就思想、文化、艺术、财富等方面在中国传统文物观中的反映略作剖析。     

毕节青场瓦窑商周遗址发掘主要收获

青场瓦窑遗址是贵州商周时期非常重要的一处古文化遗址。2008年10月至12月对其进行了第二次发掘,清理出更加丰富的遗迹,出土大量陶石器等遗物,对其文化特征和发展演变有了突破性认识。出土资料表明,它与分布在乌蒙山西缘的鸡公山文化遗存有一定联系但是独立发展的两个文化系统,原因与地理阻隔有关,瓦窑遗址在发展中更多地受到来自其北部四川盆地商周时期古文化的影响。     

Evolutionary approaches in archaeology

Two evolutionary approaches in contemporary archaeology, selectionism and processualism, are compared in terms of their theoretical perspectives, methodologies, and empirical contributions. Selectionism is a tightly focused approach that aims to apply a strict Darwinian framework to the study of cultural evolution. The selectionists view cultural evolution as a shift in the relative frequencies of cultural traits; the evolutionary mechanism that brings this about entails undirected variation followed by selection in a manner analogous to biological evolution. Processualism is a more flexible approach that acknowledges the importance of variation and selection but employs these concepts in a broader framework that recognizes fundamental differences between cultural and biological evolution. Among them are the central roles played by directed variation and the hierarchical operation of selection in cultural evolution. As we enter the late 1990s, the selectionists appear comfortably ascendant while the processualists often seem in disarray—they appear less confident, more embattled, more internally diverse. This diversity and dynamism, however, may harbor great potential for further growth and development. It is suggested that processualism's ongoing ferment will spawn the evolutionary archaeology of the future.     

女性旅游者行为特征的传统社会观念传承与变迁分析——以赴桂林女性旅游者为例

本研究以女性旅游者为研究对象,探究其旅游行为背后的传统社会观念变迁。研究认为,当前女性旅游者具有以下行为特征:①成年女性在旅游决策中处于主导地位;②女性旅游者偏好自然观光旅游资源,且以短途、自助旅游为主;③女性旅游者偏好群体旅游,其旅游带动效应为2.49;④女性旅游者关注旅游地安全与旅游费用,旅游信息来源以互联网和亲朋推荐为主。而女性旅游者行为特征所反映的传统社会观念的传承与变迁则表现为:①传统夫权理念已基本被女性旅游者摒弃,但对于男女平权理念其思想意识与行为表现仍存在较大差异;②女性旅游者认同群体本位理念,但传统家庭群体本位理念已逐步转向朋友、同事群体本位理念;③女性旅游者认同并践行传统的俭约理念。     

‘The second coming of the Lord’: early christianization,episodic time,and the cultural construction of continuity in Sibog

The conversion to Christianity in Melanesia has often been accompanied by the expectation of an imminent millennium. The expectation of a comprehensive and almost immediate transformation could be read as an expression of a cultural concept which sees real change as an occurrence premised on discontinuity and resulting in the total transformation of society. In reconsidering a millenarian movement among the Ngaing around 1930, I suggest that, in this concept of change, a cultural schema is manifested that has durability over time. Expectations aroused and actions undertaken during early Christianization have been influenced by this concept as have Sibog reflections on these past events, with their stressing of continuity in certain cultural domains.     

Using Isaiah Berlin’s two concepts of liberty to rethink cultural policy: a case of Poland

The overarching aim of this paper is to rethink the normative aspects of Polish cultural policy after 1989, using a conceptual framework built upon Isaiah Berlin’s two concepts of liberty. More specifically, this article aims to analyse the rhetoric used in cultural policy and the practice of policy-making, in order to uncover and characterise the normative role that the state has played in shaping and executing cultural policy in Poland after 1989. The analysis shows that Polish cultural policy has been dominated by a perfectionist logic, which corresponds to Isaiah Berlin’s concept of positive liberty. It means that cultural policy has not been axiologically neutral but instead it has been based on state’s judgements about what kind of art is worthy support. On the other hand, the analysis shows that Polish cultural policy after 1989 cannot be classified as negative liberty.     

Designing cultural policy in a postcolonial colony: the case of Puerto Rico

Puerto Rico became a territory of the United States in 1898 with the end of the Spanish-American War. In 1952, the island became a ‘Commonwealth’ through the development and approval of a local constitution. While this political status allows Puerto Rico some degree of autonomy, it nevertheless continues to subject the island to United States federal authority. For the last 60 years, discussions on whether Puerto Rico’s Commonwealth status is a permanent or transitional status has fuelled much of the political debate and public policy of the region, and has been highly influenced by political status ideologies: to become a state of the United States, to maintain the current status, or to become independendent. Budgetary, legal, and commercial dependence on the United States causes constant conflicts in the design and implementation of Puerto Rican public policy in areas such as education, law, and economic development. Likewise, culture has not been exempt from these debates. In fact, cultural differences have caused conflict at all levels – from the theoretical conceptions of culture, to cultural policy and arts management. Moreover, the implementation of cultural policies has also been subject to political ideologies and the concept of culture has variably been seen as an obstacle or strength for specific political purposes. In the midst of a sustained economic crisis, the current Puerto Rican government has proposed the development of a comprehensive cultural policy through a participatory process. The objective of this paper is to present this process as a means of analyzing Puerto Rico’s experience through the challenges in designing and implementing cultural policy within a ‘postcolonial colony’ scenario. This paper will place emphasis on the government’s role, cultural public institutions, and cultural production.     

2. NOSTALGIA AND THE TURBULENCE OF TIMES

The concept of nostalgia has an invaluable advantage: In contrast to other cultural concepts, it has an exact date of birth. It was in 1688 when the medic Johannes Hofer published a thesis in which he described an illness he termed with the neologism “nostalgia.” But instead of following the academic and larger cultural discourses that evolved from this starting point until the present, the question that deserves some attention is which temporal setting goes along with the concept of nostalgia. Most of the experts on nostalgia as a sickness during the last three and a half centuries did not diagnose themselves but others, quite often patients from rural areas who had to leave home to work abroad, where they became nostalgic. With this diagnosis these experts also established a certain time‐model, because they separated a “modern” time‐model of irreversibility from a “nostalgic” time‐model of reversibility. If we take a closer look at the nostalgia diagnosis and its consequences, we might also gain some ideas for our thinking about the theory of history.     

‘Defense of the realm’: evolution of a Capetian propaganda slogan

Historians have long recognized the importance of the Roman-canonical maxim ‘defense of the realm’ to the propaganda politics practised by later Capetian kings, most notably in the climactic struggle between Philip the Fair and Boniface VIII. Although rightly conceding to Roman law the major impulse to its formulation, they have been less sensitive to the way in which the doctrine fits into historical images of Capetian kingship. The theory of the king as defender of the realm was critical in the early as well as late middle ages. In tracing the evolution of this slogan through the chronicle tradition of Saint-Denis, the most extensive and consistently royalist historical corpus in Capetian France, one sees the emergence of concepts congruent with those developed in legal and canonical texts, but which reveal little or no influence from these more learned sources.This article argues that the chroniclers' persistent focus on the image of the king as royal defender facilitated the interior evolution of the meaning of ‘defense of the realm’ from that of feudal tuitio to the public concept of Roman jurisprudence. The chroniclers of Saint-Denis thus testify to the way in which older theories of monarchy were being subtly transformed by the changing nature of kingship itself. But at the same time they lend an air of coherency and familiarity to one of the most disruptive periods of Capetian history and sustain a sense of the evolution of the French monarchy within the context of fundamental notions governing medieval kingship.     

‘Defense of the realm’: evolution of a Capetian propaganda slogan

Historians have long recognized the importance of the Roman-canonical maxim ‘defense of the realm’ to the propaganda politics practised by later Capetian kings, most notably in the climactic struggle between Philip the Fair and Boniface VIII. Although rightly conceding to Roman law the major impulse to its formulation, they have been less sensitive to the way in which the doctrine fits into historical images of Capetian kingship. The theory of the king as defender of the realm was critical in the early as well as late middle ages. In tracing the evolution of this slogan through the chronicle tradition of Saint-Denis, the most extensive and consistently royalist historical corpus in Capetian France, one sees the emergence of concepts congruent with those developed in legal and canonical texts, but which reveal little or no influence from these more learned sources.This article argues that the chroniclers' persistent focus on the image of the king as royal defender facilitated the interior evolution of the meaning of ‘defense of the realm’ from that of feudal tuitio to the public concept of Roman jurisprudence. The chroniclers of Saint-Denis thus testify to the way in which older theories of monarchy were being subtly transformed by the changing nature of kingship itself. But at the same time they lend an air of coherency and familiarity to one of the most disruptive periods of Capetian history and sustain a sense of the evolution of the French monarchy within the context of fundamental notions governing medieval kingship.     

The Neolithic Macro-(R)evolution: Macroevolutionary Theory and the Study of Culture Change

The macroevolutionary approach in archaeology represents the most recent example in a long tradition of applying principles of biological evolution to the study of culture change. Archaeologists working within this paradigm see macroevolutionary theory as an effective response to the shortcomings of neo-Darwinian biological evolution for studying cultural evolution. Rather than operating at the level of individual traits, macroevolutionary archaeologists emphasize the role of hierarchical processes in culture change. While neo-Darwinian archaeologists disavow any element of human intent in culture change, to macroevolutionary archaeologists human agency is a key component of cultural evolution that allows cultures to respond to pressures more quickly and with greater degree of flexibility and directedness than found in biological evolution. Major culture change, when it happens, is likely to be rapid, even revolutionary, with periods of rapid change separated by periods of relative stasis of actively maintained stability. The emergence of Neolithic cultures has long been recognized as one of two periods of major revolutionary culture change in human prehistory. Here I examine the record for the Near East, tracing the empirical record for the origin of agriculture in this region, as well as other demographic, social, and ideological components of Neolithic emergence. While the empirical record from the Near East subscribes in a general way to basic principles of macroevolutionary theory, cultural evolution cannot be understood through appeal to principles of biological evolution alone, whether based in macroevolutionary theory or neo-Darwinianism. Instead, the key role of human agency in culture change distinguishes cultural evolution from biological evolution and requires a more pluralistic and less doctrinaire appeal to multiple models of change based in both the biological and social sciences.     

Art History?

This article is presented in two parts. In part I, I call into question the viability of a currently received opinion about the foundations of the subject called “Art History,” primarily by challenging assumptions that are implicit in conventional uses of the terms “art” and “work of art.” It is widely supposed that works of art are items of a kind, that this kind is the bearer of the name “art,” and that it has a history. In part II, I propose to correct this error by using the word “art” in a presently unconventional—although not unprecedented—way. The proposal relies upon a concept of cultural evolution running intellectually parallel to a Darwinian account of genetic evolution. The thesis has strong metaphysically realist implications, relating cultural evolution to what can be said and done and can properly be seen to have a history only in a universe to which real regularities are attributed. The recommended use of the term “art” is secured upon an estimate of the role of memetic innovation as radically pervasive, embracing all thought and action. “Art,” understood in the suggested way, becomes the name of a category, which has no history as kinds have histories.     

Evolutionary theory and group selection: the question of warfare

Evolutionary anthropology has focused on the origins of war, or rather ethnocentricity, because it epitomizes the problem of group selection, and because war may itself have been the main agent of group selection. The neo-Darwinian synthesis in biology has explained how ethnocentricity might evolve by group selection, and the distinction between evoked culture and adopted culture, suggested by the emerging synthesis in evolutionary psychology, has explained how it might be transmitted. Ethnocentric mechanisms could have evolved by genetic selection in ancestral hominids, or through the interaction of genetic and cultural selection in modern humans, or both. The existence of similar behaviors in chimpanzees and the parallel development of early human societies around the globe are arguments for such inherited mechanisms. There may have been some adaptive breakthroughs in purely cultural evolution, but this process does not seem likely to produce long-term Darwinian adaptations because of the prolificity of cultural traits. Warfare may once have been a major agent of group selection, but the rates of extinction among human groups are so slow as to render this improbable since the rise of state-level societies, whose warfare tends to become a cyclical balance-of-power situation. Perhaps the most serious implication of current evolutionary thought is that the individualistic model of culture common in the social sciences and humanities is outmoded, and should be replaced by a new model that recognizes the organismic nature of human societies.