神圣的古埃及卡纳克神庙

<正>在古代埃及,宗教作为一种重要的文化现象,是其文明发展的重要根源,并发挥着特殊的作用。源于史前时代的宗教信仰渗入古埃及人日常生活的方方面面,从圣甲虫护身符到夏勃悌(Shawabtis)塑像,从石刻铭文到纸草文献,从金字塔到神庙建筑,都反映出他们是笃信多神崇拜     

晚清士大夫对古埃及的历史书写

晚清士大夫对古埃及史有着浓厚兴趣,就纪年方面,他们把古埃及年代与先秦纪年接榫,在书写过程中表达了自己的历史观,如林则徐在书写埃及史时故意不用武则天纪年。就物质层面,晚清士人对古埃及的金字塔和木乃伊特别关注。就典籍层面,晚清士人被掌握话语霸权的西方人误导,误以为承载古埃及文明的亚历山大图书馆被阿拉伯人焚烧,从而对阿拉伯人口诛笔伐。就文明层面,晚清士人在埃及文明哺育希腊罗马文明的基础上,将拉克伯里"中国人种西来说"进行改造,构建出埃及文明源于中国的说法,这样的西学中源循环说为晚清中国学习西方文明提供理论依据,唐才常、王树楠等人认为西方文明实际上最早发端于中国,我们只是"礼失求诸野"而已。     

古埃及人的圣甲虫崇拜

<正>在古代社会,由于人们对环境的认知水平低下,思想观念里就经常对与自己生活密切相关的动植物怀有崇拜之心,古埃及人也是这样,他们对圣甲虫的崇拜就包含在古埃及宗教中的自然崇拜之中。埃及地处非洲大陆东北角,在纵贯南北的世界第一长河——尼罗河的特殊人文地理环境和自然地理环境的滋养下,孕育出了举世闻名的古埃及文明,古埃及文明历经千年风雨直至公元7世纪阿拉伯人入侵后才被伊斯兰文明所取代。作为古埃及文明核心的古埃及宗教包括三大主题,即"自然崇拜"、"法老崇拜"和"亡灵崇拜",圣甲虫崇拜则属于自然崇拜,也是原始宗教和迷信下的图腾崇拜。     

波斯人统治埃及新探

从公元前525年开始,波斯人在埃及先后统治了两个时期,共计130余年。埃及本土人进行了持续不断的反抗斗争,并在波斯人两次统治之间建立了独立的王朝,但波斯人的统治还是为古埃及社会留下了不可磨灭的痕迹。波斯人的统治在一定程度上瓦解着古埃及传统的文化认同,为希腊马其顿人征服和统治埃及奠定了基础,构成了古埃及文明消亡链条上的起点。     

法老时代埃及王权的演进

法老王权在整个古代世界文明中是极具特色的,它几乎成为古埃及文明的象征;同时,它也与埃及国家的兴起、强大、顶峰、分裂和埃及文明的形成、发展、昌盛、衰落息息相关。从法老王权的演进可以看到整个古埃及文明的行进脉络。     

古埃及人的民族意识和观念

1974年,联合国教科文组织在开罗召开关于古埃及居民的研讨大会,与会专家、学者各抒己见,就古埃及居民的种族、人口、语言等方面展开了讨论。尽管各家的观点不同甚至相去甚远,但是与会学者有一个共识：古埃及人不属于同一个种族,南方古埃及人的皮肤要黑一些,北方古埃及人的皮肤要白一些。的确,在埃及文明的辉煌时期——法老埃及时期,埃及是一个多民族的社会,先后有亚洲人、努比亚人（Nubian）、利比亚人、希伯来人到达埃及。人们不禁要问,在这样一个多种族、多民族的社会里,古埃及人是如何认同于本民族的？是如何看待其他民族的？又是怎样将本民族与他民族区分开来的？     

古代埃及社会主导意识的诞生及其历史分期

古代埃及社会主导意识的诞生直接关系到古埃及社会文化的基本面貌及其历史发展方向。其诞生机制的深层根源在于古代埃及"原史"时期所处的生存压力性质:掌控自然变化和实施社会管理,远重于应对外部入侵。重自然而轻外战的英雄崇拜促使古埃及人产生一种崇尚秩序、平衡、公正的"玛阿特"观念。从这一观念对自然秩序与社会秩序的规定性中,我们清楚地看出古埃及社会主导意识的沿革与分期:玛阿特一期与玛阿特二期文化。对于把握古代埃及社会政治、思想、文化,甚至于宗教的本质,玛阿特观念的研究都至关重要。     

重拾逝去的古文明

埃及有7000年文明史,当这个星球上的其他民族还在茹毛饮血的时候,古埃及人已进入文明社会.他们就像来自外星球,一骑绝尘,领跑世界.从公元前5000年开始,历经史前期、诸神主宰的古埃及、希腊罗马行省时期、阿拉伯伊斯兰时代,遭受过努比亚、波斯、希腊、罗马、阿拉伯,以及法国和英国军队的入侵.战争带来了死亡和苦难,同时也促进了民族融合与文化交流,形成了埃及独特的历史和文化.     

古代埃及的传记文学评述

传记文学是古代埃及文学中早期的形式之一,也是古代埃及文学的一个重要组成部分。保留下来的古埃及传记文学作品,大多是歌颂法老、贵族大臣的所谓“辉煌业绩”和一切“善行”,文中有许多夸大不实之词。但是,不少传记作品却涉及了主人生活的时代和社会关系,仍能让我们了解到古埃及人心中的某些价值标准和社会道德规范。同时,传记作品的一些记载,可以让我们得知古埃及片段的历史事实,对于研究古埃及人的社会生活、古代埃及的国家机关、军事活动和对外关系,都具有一定的史料价值。     

埃及的埃及学 世界的埃及学

目前,世界上有100多个国家有埃及学研究的机构或学者。埃及学规模最大的是美国、法国、英国和德国,其次是俄罗斯、瑞士、意大利、以色列、波兰、荷兰等国。古埃及文明是属于全人类的,埃及学的研究成果已成为全人类共同的文化财富。     

Medieval amulet illustrating the divine horseman myth,Rozhdestveno, Perm Territory

An amulet from a medieval site in the Perm Territory is described. The amulet is made from a broken, horn comb and bears an incised drawing representing a mythological scene well known in both medieval and more recent artifacts manufactured on both sides of the Urals. The scene includes a horseman, a bird of prey, and the celestial bodies. Most specialists believe that the scene refers to the divine horseman, a cultural hero and central figure in Ob Ugrian mythology. The drawing is unusual in that it shows the horseman figured in the sky rather than on the ground as is the case in all similar representations recorded previously. The composition apparently illustrates the mythical theme of the hero “patrolling the world at the height of the clouds,” and is relevant to the understanding of the divine horseman myth as it circulated among the Permian Finns and Ob Ugrians.     

Egyptian Scarabs Discovered on Kuwait’s Failaka Island and Similar Finds from the Gulf Region

Over the course of the last three decades, Ancient Egyptian scarabs have been discovered on Failaka Island off Kuwait, as well as at other sites in the Arabian Gulf. A scarab is the most expressive amulet of the cultural identity of ancient Egypt, revealing its influence and its cultural diffusion in the ancient world. Therefore, this paper discusses the reasons for the presence of such exotic products on the island and also answers the question about their origin. Were Failaka scarabs locally manufactured? What is their connection to the Levant? Are they a testimony to the interconnection between ancient Egypt and Arabia?     

基层文物行政执法的问题和对策研究

文物行政执法工作是文物工作的重要组成部分,也是文物工作中的难点和热点,对文物行政执法存在的问题进行探讨和对策研究实有必要。本文结合基层文物执法现状,对当前基层文物执法工作存在问题进行了梳理,最后从转变保护理念,提高保护意识,建立和完善文物保护机制三个层面进行了对策研究,以期对文物行政执法实践提供有益参考。     

Indigenous Legal Principles: A Reparation Path for Canada’s Cultural Genocide

ABSTRACT

This article argues that Canada’s justice system and the lawyers that operate within it are ill prepared to comprehend or reconcile the relationship between colonial legal systems and indigenous systems of law. They do not get training in indigenous law, so vital to crafting appropriate reparations for the wrongs justified by colonial practices and prejudices, and that could open doors to reconciliation and healing. The example used in this article to illustrate how the two systems of law could successfully interact is the historic Indian Residential School Settlement – the largest settlement in Canadian history, almost entirely based on Indigenous law and legal theory, and harmonized in part with principles of the common law of tort. The Indian Residential School Settlement proves that in post-colonial societies western frameworks lack the tools necessary to remediate injuries motivated by systemic discrimination, which, in this case, was cultural genocide. Different perspectives and legal theories are necessary to craft appropriate reparations and the processes used to achieve them. Unless indigenous laws, traditions, and practices are central to the design and implementation of reparations, state responses to the cultural genocide perpetrated against indigenous peoples in Canada will not open pathways to either healing or reconciliation.     

Archaeology in the Context of War: Legal Frameworks for Protecting Cultural Heritage during Armed Conflict

International law provides for a framework for protecting cultural heritage during armed conflict and for punishing those who transgress these principles. If understood within its limitations of dependence on state ratification and enforcement, international law protects cultural heritage by providing guidelines to those who wish to conform and by punishing after the fact those who deliberately destroy cultural heritage. Recent movement toward ratification of the 1954 Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict and its protocols by the major military powers should afford greater protection to cultural heritage in future conflicts.     

Mycenaean Beads: Gender and Social Contexts

Although Mycenaean burial customs and the absence of written sources make many questions about beads unanswerable, nonetheless there is some evidence, or room for speculation, about who wore beads, how they were worn, uses other than as jewellery, relations to seals and amulets and spindle whorls and textiles, their materials and sources and their part in long-distance and other cultural contacts,colours and the possible significance of them, manufacturing processes and craft organization, symbolic values of relief-bead motifs, beads as rank- or status-markers. Gender roles and differences are sometimes hinted at in the archaeological record. Written sources from Egypt and Mesopotamia and archaeological and ethnographic studies in India can sometimes help to fill gaps by suggesting questions or answers.     

On the typology of the texts that appear on migration‐era bracteates

Historiographically, the main tradition of interpreting the Old Germanic bracteates has been that developed by Karl Hauck in the late 1960s. Much contested by critics, Hauck's bracteate iconology has also influenced the way the runic legends that appear on the golden amulets are understood in much continental scholarship. This paper presents an alternative interpretation of such testimonies of early Nordic language based on a less‐ambitious approach to the decoration and associated epigraphy of the controversial migration‐period finds, grounding its analysis in a more explicitly theorized linguistic and semiotic hermeneutics.     

WHAT IS CULTURAL POLICY RESEARCH?

Cultural policy research exists in many contexts, asks many different kinds of questions and adopts a wide repertoire of research methodologies from a raft of academic discourses. This article investigates the research questions and approaches being undertaken by those working in this field. In order to achieve this, the article draws upon readings of contemporary publications in the field and on the authors’ experiences of building a research capacity in the area of cultural policy in a British – and, more particularly, a post‐devolution Scottish – university. The article traces the emergence of an academic discipline in the field, and seeks to advance this by reviewing a tripartite research agenda investigating: the history and historiography of cultural policy; the principles and strategies of cultural policy; and, the relationships between cultural policy and cultural theory/cultural studies.