仪式与艺术的关系

仪式是人类学的一个重要范畴,也是人类精神生活中一种重要的活动,它具有象征特性、符号特性和场域特性,作为人类一套独特的话语,仪式是人类解决现实矛盾的一种超现实手段,仪式的这些特性与艺术有着惊人的相似之处。     

“儒以诗礼发冢”释义

儒学在《庄子》的语言世界中占有特殊地位,孔子及其儒家常常成为庄子批判、嘲讽的对象。在《庄子·外物》篇“儒以诗礼发冢”寓言中,儒者被塑造成盗墓者的形象,诗礼成为盗墓的依据。它通过“发冢”的讽刺性场面,颠覆了人们对儒学及其价值信仰的观念,发人深思。     

Construction,labor organization,and feasting during the Late Archaic Period in the Central Andes

Recent data from the site of Cerro Lampay, a Late Archaic Period compound in central Peru, sheds light on the role of ritual and architectural construction in the emergence of social complexity in the Central Andes. Excavations at this site have provided a detailed documentation of the building process that ended in the entombment of architectural compounds, including a remarkable sequence of construction events preceded by the processing and consumption of foodstuffs. There was not a single, large-scale construction event, but several small-scale events that were accompanied by consumption activities. This pattern strongly suggests a permanent reinforcement of ties and commitments through feasting, which was required in order to finish the construction process. This scenario supports the idea of emerging leadership capable of mobilizing labor for the construction requirements. Nevertheless, the reliance on feasting as ritual practices, and the small scale of these events, suggests a limited power capacity and a weakly formalized authority, which needed to be constantly reinforced through the inferred ritual practices.     

浙江景宁畲族做圣科采录报告

畲族主要分布于我国东南沿海地区,至今仍保存有不少本民族特有的文化,为亡者做圣科及拔伤的规仪则是其中之一。首次采集和整理出畲族人做圣科仪式的全过程,是一次对口头非物质文化遗产抢救、保护、传承的有益尝试,它为研究畲民俗文化提供了一份难得的标本。     

陕西临潼康家龙山文化遗址1990年发掘动物遗存

一、前言 陕西临潼康家遗址是龙山时期的村落遗址,面积约１９万平方米。自１９８１年以来,曾进行过多次发掘①,出土了大量动物骨骼,本文将分析１９９０年夏秋两季发掘中出土的动物遗存。 １９９０年发掘是在遗址的中南部进行的,发掘 １０ × １０米探方１个（１２６）。康家遗址Ｔ２６的龙山地层厚度约３米,发现迭压多层的房屋一排,房前的院子里有许多灰坑。大部分兽骨出于灰坑和房屋的夯土墙内。发掘报告尚未发表,但为叙述方便本文根据建筑遗迹的分布情况初步将龙山文化地层分为早晚两期。早期：厚度约２米,每层房基包括４间房屋…     

隋唐舍利瘞埋制度的形成原因及特点

隋唐舍利瘞埋制度的形成原因:一是初唐以来释迦牟尼作为历史上真实存在过的圣者而被广为崇信,佛骨舍利建立了唐土信者和佛祖之间的直接联系;二是通过奉迎和供奉、瘗埋舍利表明帝王与佛陀之间的继承关系;三是唐代从对舍利塔的礼拜变为对舍利真身和舍利塔的双重礼拜。以法门寺舍利为中心的供奉活动由开启、供奉、瘞埋三个环节组成。舍利供奉高级化、公开化和制度化的特征导致了隋唐舍利瘞埋制度的形成。舍利瘞埋主要依据涅槃类经典,在瘞埋空间中体现释迦牟尼涅槃后遗体到舍利的过程和佛教的宇宙图像。瘞埋舍利时在地宫内外有僧俗信众参加的各种仪式。     

‘Keeping up the Culture’: Gunai Engagements with Tourism

ABSTRACT This paper intervenes in the hidden history of Aboriginal art in south eastern Australia. I argue that for Aboriginal people living in the assimilation era engagement with tourism represented an important means of cultural survival. Working across anthropology and art history this paper focuses on the boomerangs and other artefacts produced by Gunai in Gippsland, Victoria for their own use and for exchange with tourists. The findings from this paper show that, far from being a sign of commodification and a capitulation to capitalism, this cultural production was carried out in opposition to authorities who viewed it as potentially disruptive and counter to assimilation policies. It was this history of cultural practice which contributed to the resurgence of Koorie culture in the 1970s and 1980s.     

宋代礼治论

在宋代思想家的观念中,社会秩序的基本原则是以道德为基础并涵盖法律与宗教的礼,德礼与政刑是本末体用关系,内在的道德原则决定着外在的礼乐政刑。为政以礼的内涵是：以道德为内容,以教化为手段,培养百姓眼从尊卑贵贱的等级秩序、遵守法度禁令的自觉性,从而消除社会动乱的根源。而刑罚也是推行道德教化的强制性。段．宋儒以礼治本于人性、刑政出自德礼的思想重建了传统儒家礼治论的形上学基础。     

Zooarchaeology in Complex Societies: Political Economy, Status, and Ideology

The zooarchaeology of complex societies provides insights into the interrelated social and economic relationships that people and animals created. I present a synthesis of zooarchaeological research published since the early 1990s that addresses political economy, status distinctions, and the ideological and ritual roles of animals in complex cultures. I address current approaches and applications as well as theoretical shifts in zooarchaeological practice. Research indicates there is great variability across space and time in how past peoples used animals to generate economic surplus, to establish status differentiation within societies, and to create symbolic meaning through sacrifices, offerings, and in feasts. The study of human/animal interactions in complex societies can contribute to fundamental questions of broad relevance regarding political and social life.     

《礼记》的深衣制度与设计

深衣是我国古代历史上受众最广的一种日常服饰,其最古老的形制被简略地记载于《礼记》中。后人出于遵循古礼的愿望,对于《礼记》深衣的制度问题有诸多探寻,因观点不同形成许多争议。考校了历史上诸家观点,梳理出《礼记》深衣的大体制度,并从设计思维的角度阐明为何深衣能不断因时而变。     

Considerations for the identification of ritual deposits of animal bones in Iron Age pits

Although ritual practices amongst human groups are well documented, there are often great difficulties in deducing that ritual behaviour was one of the processes leading to the deposition of prehistoric animal bones. This paper examines developments in recent British literature, particularly those related to the interpretation of certain bones found in Iron Age pits and notably at Danebury hillfort. It discusses a set of arguments or criteria on which the growing literature on ritual is based. In most instances the criteria cannot be restricted to a solely ritual interpretation and a wider range of taphonomic explanations are possible. More rigorous excavation records and discussion of evidence are required to identify ritual satisfactorily.     

Animate Objects: Shell Trumpets and Ritual Networks in the Greater Southwest

For over a millennium, shell trumpets have been an important part of Southwestern US ritual practice. We investigate the distribution of Southwestern shell trumpets, arguing that they are objects that are accorded animacy and can be used to track the history of different social networks. Using ethnohistoric and ethnographic documentation, at least two traditions of historically linked ritual practices are identified: one associated with serpent iconography and the other with curing, warfare, and sorcery. These two traditions represent enduring dispositions that link various regions of the Southwest through the introduction and adoption of ritual practices associated with migration and the transformation of late prehistoric societies.     

A landscape of powers in Highland Papua,C. 1899-1918

The article proposes that anthropologists and historians attend to a 'landscape of powers' to understand the ways colonial and mission projects become actualised in on-going social relations. An expanding body of scholarship for the Melanesian region has focused on the way missionaries and colonial agents, as much as the diverse Melanesian peoples, attain power through rendering persons and places in specific forms. This is documented here for Fuyuge-speakers relations with colonial and mission projects during their early phase. Although the forms and consequences of power among each--Fuyuge, colonial, mission--is different, attention is devoted to the resultant and emerging patterns of these long-standing interactions and interventions. In particular, the article maintains that when such projects become locally actualised a landscape of powers is established. A landscape of powers is the multiply constituted arrangement of persons and places in an historical and ethnographically delineated context.     

Recent Trends in Theorizing Prehispanic Mesoamerican Economies

Theoretical frames for modeling prehispanic Mesoamerican economies have been informed mostly by political economy or agency approaches. Political economy models examine the ways in which power is constructed and exercised through the manipulation of material transfers, mainly production and distribution. Research along these lines emphasizes regional redistribution, wealth and staple finance, debt and reciprocity, and regional integration through core/periphery relations. Agency models, on the other hand, explore the social aspects of manufacture, circulation, and consumption to infer the processes by which power is negotiated and contested. Work using this framework focuses on the manner by which meaning and value are assigned to, and become fixed in, social valuables, as well as the moral and emotional dimensions of allocation and consumption. Political economy and agency approaches are converging in Mesoamerican research to forge a new, hybrid theoretical construct, “ritual economy,” which strikes a balance between formalist and substantivist views by considering the ways that belief systems articulate with economic systems in the management of meanings and the shaping of interpretations.     

‘If anything is to be done with the Indian,we must catch him very young’: colonial constructions of Aboriginal children and the geographies of Indian residential schooling in British Columbia,Canada

Although not fully conceptualized as such by geographers, children and concepts of childhood were focal points of colonialism. Well into the twentieth century, Aboriginal peoples in Canada were discursively constructed by colonists as child-like subjects in need of colonial intervention in order that they ‘grow up’ into de-Indigenized Canadian citizens. Further, an important aspect of the colonial project entailed confining Aboriginal children in institutions known as Indian Residential Schools wherein, through material and curricular means, efforts were made to transform the children and dispossess them of socio-cultural identities. Much of the literature on children's geographies contemplates the socially constructed nature of childhood and critiques the pervasive (yet under-evaluated) understanding that childhood is a clear and demarcatable state of being prior to adulthood. Little attention, though, has been paid to historic or social discourses that relegated groups of people to a perpetual state of truncated childhood while simultaneously removing their children in order that those children mature into adults who embodied radically different cultural traits than their ancestors. This paper explores how Aboriginal peoples were doubly confined; firstly, by colonial constructions about children, childhood, and Othered (Aboriginal) peoples and then, secondly, within the material geographies of colonial residential schools.     

A Chak'an Itza Center at Nixtun-Ch'ich’, Petén,Guatemala

Recent excavations conducted by Proyecto Itza investigated a Late Postclassic (a.d. 1400–1525) community at Nixtun-Ch'ich’, Petén, Guatemala. This community was likely occupied by a faction of Itza Mayas called the Chak'an Itzas. Recent work focused on the community's civic-ceremonial architecture and nearby residences. The former was dominated by two colonnaded halls standing abreast. These buildings, believed to have been popol najoob (council houses), likely represented socio-political dualism in Chak'an society. The halls included various sculptures that seem largely associated with the deity Itzamna mounted into architecture so that they were clearly on display. Most sculptures were associated with one of the two halls suggesting that one faction was more powerful and more strongly advertised its connections with Yucatán. Excavations also revealed the avoidance of masonry in residential areas, which differentiated Chak'an residences from their civic-ceremonial areas and also distinguished Chak'an residences from those of their neighbors.     

20世纪美国联邦政府行政改革的历史考察

美国联邦政府的行政改革贯穿于整个20世纪,可以划分为四个阶段,每个阶段有不同的侧重点：第一阶段改革开始于19世纪末、20世纪初,“效率政府”是这一时期行政改革所追求的主要目标;第二阶段改革实施于20世纪中期,“忠诚政府”成为联邦政府改革的特点;20世纪70、80年代改革进入第三阶段,强调官员的职业道德,改革特点为追求“道德政府”;20世纪90年代美国政府管理进入一个全面调整时期,“重塑政府”成为行政改革追求的主要目标,从而在实践上把20世纪美国联邦政府行政改革推向了高峰。从行政管理学的角度分析,精简机构、节约开支和提高效率,始终是20世纪美国联邦行政改革的核心内容。从政治学的角度分析,防止职业官僚垄断政府权力和整治官僚主义作风,也始终是20世纪美国联邦政府行政改革必须面对的问题。