历史与人的意志支配的实践

针对人类历史是不以人的意志为转移的合乎规律的客观发展过程的传统见解,本文提出正是人的意志支配下的对象性实践活动创造和改变了实际历史进程.历史发展的"合力论"不能成立.观察了各种理论派别对人类历史的基本理解,揭示辩证唯心主义、实证主义、人文主义解释学、传统历史唯物主义殊途同归,都将人类历史归结为精神的发展.只有马克思的"新唯物主义"的实践哲学揭示了实际历史过程的实践本质,启迪历史学朝着科学认知的实践的方向发展.     

Processing together,celebrating apart: shared processions in the Latin East

ABSTRACT

Twelfth-century narrative accounts in Armenian, Syriac and Latin recount a number of processions in Syria and Palestine in which both Eastern Christians and Latins participated. Processions were one of the many ways by which the Franks expressed their political dominance over the urban (and likely also the rural) landscape, but it was also a way that all Christian communities used to express and even construct relationships among themselves. Scholars often assume that the procession performs (in a Durkheimian sense) the work of creating or displaying unity. Yet the scattered sources of the twelfth-century Frankish Levant suggest that this is only one of the functions an inter-confessional procession can play. As common were processions that delimited, separated and hierarchised communities.     

Conversion front Greek Orthodoxy to Roman Catholicism in the Fourteenth Century

Abstract

Several prominent Byzantines, including the Emperor John V Palaiologos, converted to Roman Catholicism in the thirteenth and fourteenth centuries. This may seem an odd sort of conversion. After all, if the fundamental tenets of the Christian faith are contained in the Nicene Creed, then Greek Orthodox and Roman Catholic believers differ on only one tenet: whether the Holy Spirit proceeds from the Father or from the Father and the Son – the Filioque issue. For a Christian to admit the double procession of the Holy Spirit is hardly on the same level as admitting that Mohammed is the prophet of the one God. Indeed, many members of each church have been willing to call the procession of the Holy Spirit unknowable and leave it at that.     

中国早期陶器的研究

本文通过对历史、考古文献的梳理,将学界对于中国陶器起源及早期发展的探索过程分为三个阶段进行回顾;并指出早期陶器研究中存在的几个问题,认为多学科的综合研究将有利于中国早期陶器相关问题的深入探讨。     

Parading the green – Procession as subaltern resistance in Manchester in 1867

This paper discusses the use of procession as a technique of subaltern resistance in a situation where hegemonic power is particularly dominant. After a review of the literature on hegemony, resistance and the origin and nature of processions, it discusses the situation in Manchester in late 1867 following the execution of the three Irishmen who became known as “The Manchester Martyrs”. Using contemporary British and Irish newspapers of varied outlook, it analyses processions of sympathy held on 24 November and 1 December. The organisation, route and composition of the processions and the dress and behaviour of the participants are analysed to demonstrate how procession can express resistance. The case study demonstrates how hegemony and resistance are closely intertwined and that spaces for resistance exist even in the most difficult circumstances, provided those organising resistance show sufficient understanding of the opportunities offered by national and local cultural traditions and local power relationships, and are able to persuade their followers to tailor their act of resistance to that context.     

THE ORIGIN OF THE PICTORIAL KRATER FROM THE ‘MYCENAEAN’ TOMB AT TEL DAN

A Late Bronze Age Mycenaean pictorial krater, decorated with a chariot procession, from tomb 387 at Tel Dan, Israel, was examined by instrumental neutron activation analysis. The origin of the krater is placed in the Argolid, very likely in the region of Mycenae or Berbati.     

The supernatural protector of Constantinople: the Virgin and her icons in the tradition of the Avar siege

Abstract

Previous scholarship has maintained that icons of the Virgin were carried in procession during the Avar siege of Constantinople in A.D. 626. Based on a close reading of the primary sources from the seventh to the fourteenth centuries, this paper will argue in contrast that a tight linkage between Marian icons and protection of the Byzantine capital did not occur until after Iconoclasm. The larger implications of this conclusion concern the evolution of the cult of the Virgin in Constantinople from its initial focus on relics to a cult centered on icons and icon processions as it emerged in the second half of the tenth century.     

关于辽墓"出行图"的考证

本文对近年发现的辽墓"出行图"壁画进行了分析.以为可分为两类,分别代表了辽国诸王和贵族以及汉官贵族的出行.这两类形制不仅在分布地域上有别,而且表现形式也各有千秋.     

Who Has the Biggest Bulls? Royal Power and the Persepolis Apadāna

Relationships between power and architecture are a feature of all great civilizations and the Achaemenid world was no exception to this. The architecture of Achaemenid buildings and their relief sculpture was designed to reflect and reinforce the power and status of the Great King. At the heart of this visual program lay the audience hall (apadāna) at Persepolis. In seeking to explain and understand the messages written into this building, we tend to approach the structure as a completed work and view it from the last point in its lifecycle. As a result, we focus on its tribute procession relief and allow ideas of empire to dominate our gaze. This limits our ability to understand how and why the building’s intended audience and message of power might have diverged at different stages in its construction. This article re-examines the art and architecture of the audience hall at Persepolis and redirects the viewer’s gaze to the images of bulls rather than the tribute procession. In focusing on the role of bulls in the scheme of decoration, the article presents a more nuanced reading of the building in its historical, social and architectural context. It shows how Darius I used the Persepolis apadāna to display his authority to rule and to assert the primacy of his status amongst his fellow elites.     

The “Floating Population” in Lhasa City

Lhasa,to some extent,is regarded as a holiday city.It is hard to meet people when they are in a rush. Whenever a pilgrimage procession passes by,you can always see the pilgrims holding their praying wheels, followed by dogs,while they walk peacefully along the path of the pilgrimage.On the edges of streets and laneways,tea bars are teeming with people playing cards or chatting.Once they sit down,they might easily let half a day slip by.     

Presidential address given to the Folklore society,March 2004[1]

Glastonbury, a small town in the south‐west of England, is considered significant by a variety of religious groups and spiritual seekers. While there is a large degree of peaceful co‐existence between people holding radically different worldviews, the contested nature of Glastonbury as a spiritual centre is occasionally played out by means of public displays of religiosity, the most obvious example of which is the procession. This paper compares Christian and Goddess‐oriented processions as case studies in the use of traditional means to assert historical, spatial and spiritual claims in contemporary Glastonbury.     

明清时期民间迎神赛会个案研究——《祝圣会会簿》及其反映的祝圣会

南京大学历史系资料室藏有五本祝圣会会簿.本文以这五本会簿为基础,对明清时期的迎神赛会进行个案研究.通过分析,本文认为明清时期宗族为了加强对其成员的控制,把原本依靠血缘维持的祭祀行为转换成以会的形式进行祭祀,从而使宗族的祭祀祖先的行为变得更加规范.同时,宗族充分利用了徽州特有的地方信仰,通过祭祀不仅加强了宗族自身的凝聚力,还把这种凝聚扩散到整个徽州.     

The Classic-period pictographs at Juliq’ Cave,Alta Verapaz,Guatemala: an interdisciplinary approach to cave art as organizing principle

The Cave of Juliq’ in Alta Verapaz, Guatemala contains an impressive corpus of ancient Maya rock art. Unlike other examples of rock art in this area, the Juliq’ pictographs are simply rendered, generally consisting of lines, handprints, and other basic shapes. We thus focus on context rather than on iconographic content in order to access the meaning of these ancient pictographs. We argue that they were used to record human presence in and movement through the alien cave environment in specific ways, demarcating procession routes, points of transition, moments of physical prowess, and places charged with sacred power. These circuits within Juliq’ reflect attempts to order the Underworld landscape and link it to the surface world through ritual movement akin to aboveground ritual processions.     

“车马出行——胡人”画像试探——兼谈汉代丧葬艺术中胡人形象的意义

汉代丧葬艺术中出现了许多胡人的形象,要进行更加深入的研究,需要将其放入所出现的场景中去考察。汉画像中的胡人经常出现在车马出行的场景中,可分为两类:一为胡人导引,一为胡汉交战。此类画像中车马出行的目的地是西方的西王母仙境。时人认为西王母在西域之西,居住于西域的西胡,一方面可以作为去往西方仙境的引导者,一方面又可以是阻碍者。所以他们一方面希望升仙路上能得到胡人的导引,一方面又希望打败阻碍的胡人,到达西王母仙境。汉代丧葬艺术中出现的许多胡人形象或许与此种对西方仙境的信仰有关。     

Processional walking: Theorising the ‘place’ of movement in notions of dwelling

This article rethinks dwelling as an active and emergent process through which (re)connections to place are valorised by humans collectively walking with each other in a recursive manner. We revisit Heidegger's notion of dwelling, often criticised for perpetuating enclosure and stasis, by revealing the interconnections between dwelling and movement. Drawing on a two‐century old religious procession—the Manchester and Salford Whit Walks—as an empirical example, our interpretive analysis is centred around three themes. First, we demonstrate how dwelling becomes embodied in performative and collective movement. Second, we examine how dwelling in this context is reinforced through repetition and iteration of that movement. Third, we show how such movement is reliant on repair and maintenance work, which facilitates the (re)emergence of dwelling. We contribute, therefore, empirical insights into how dwelling emerges from a movement through place which, in turn, cements a being in place. Finally, this article has important implications for thinking about how the movement of citizens through processional forms of walking can be a powerful tool for underpinning feelings of dwelling and related concepts of sense of place and civic pride.     

Adventus in Jerusalem: the Palm Sunday celebration in Latin Jerusalem

Themes of continuity and innovation in the rituals of the church of Jerusalem in the early twelfth century, following the crusader conquest of the city, are examined with a focus on the Latin Palm Sunday procession. Based on the Ordinal of the Church of the Holy Sepulchre, which was produced for the use of the patriarch and the religious community of the Holy Sepulchre, and which contains the yearly ritual cycles and major processional celebrations, the study reveals the original characteristics of the Jerusalem liturgy, as well as its components incorporated from pre-crusade practice. It speculates on the earliest organisers of the liturgy, their identity and the sources of their inspiration, as well as the orientations of the early monastic community in Frankish Jerusalem.     

The Dormition of the Virgin Mary on the Island of Tinos: A Performance of Gendered Values in Greece

On the Greek island of Tinos, the Dormition of the Virgin Mary is celebrated on 15 August. This death, fertility, and healing festival is important for several reasons: the church of the “Annunciation” owes its fame to a miraculous holy icon; the miracles worked by this icon have made Tinos a centre of pan‐Orthodox worship; and pilgrimages are particularly made to the shrine during the Dormition. The celebration is also an important ideological festival for the Greek nation‐state, as illustrated through several ceremonies, particularly the procession when the icon is carried from the church to the harbour. The date 15 August is a special one for Hellenism; it combines religion with patriotism, and the Dormition is a profound social event. There are several meanings and values connected to the festival — female and male, popular and official — the pilgrimage site on Tinos presents an interrelationship of history, ritual, and gender.     

Civil-military tensions during the Kangxi emperor��s first southern tour

Starting with a court debate which broke out in the spring of 1684, this essay explores the multivalent symbolism of the Kangxi emperor’s first imperial tour to Shandong and Jiangsu provinces in the fall of 1684. Some courtiers advocated treating the Kangxi emperor’s touring activities as a rite of conquest, while others saw them as an exercise in sagely rule and benevolent civil governance. Here I suggest that this ritual controversy revealed a tension between civil and military values within the political culture of the Qing court. Furthermore, this ideological tension became most acute and apparent during the Kangxi emperor’s “eastern” and “southern” tours of 1684, when the imperial procession approached and crossed certain culturally and symbolically significant locations. As such, we are reminded that the legitimization of Qing rule was never fully complete, but was rather an open-ended and ongoing historical process.     

Covers, volume 26, Number 1, 2010

Front and back cover caption, volume 26 issue 1
POST-SOVIET RUSSIAN ORTHODOXY
The last 20 years have seen a striking revitalization of Orthodoxy in Russia. This is remarkable considering that for more than 70 years following the Bolshevik revolution of 1917 the Soviet regime imposed 'scientific atheism' on its citizens. Russian Orthodoxy, institutionally dominated by the Russian Orthodox Church, has emerged as a crucial source of morality and identity. The personal dimension is intertwined with politics and the co-operation between the Church and the Russian state has strong symbolic implications.
The close association between religion and the army is evident in this religious procession. For millions of Russians of different social backgrounds and ages, the fall of the Soviet state still leaves a bitter taste, stemming from the feeling of loss of territory and of superpower status. The Russian Orthodox Church offers an avenue for retrieving a sense of power and moral righteousness.
However, the prominence of the Church and its symbols does not necessarily mean that young soldiers acquire religious knowledge and observe the rules of the Church in their everyday behaviour. Soldiers are no different from teachers, businessmen, or impoverished urban residents in general who, in the face of post-socialist uncertainties, turn to Orthodoxy for healing, protection and as an insurance against an unclear future. Orthodoxy also contributes to the construction of a harmonious and idealized narrative about the recent past, obscuring the memory of violence of the state against Orthodox believers under the Soviet regime.
An anthropology of the Russian case – and religion in the postsocialist world generally – can shed new light on debates about religion in the public realm, secularization, individual morality and identity in the contemporary world.