Where are the witches of prehistory?

Why are certain common classes of ritually destroyed objects (persons, artifacts, or architecture), such as persecuted witches, so difficult to identify in the archaeological record? Although a common topic in cultural anthropology, witches seldom receive the attention of archaeologists. The difficulties archaeologists face in the study of religion derive, in part, from the lack of correlates linking ritual activities to the formation of archaeological deposits. This paper defines ritual as a technology and employs an object life history approach that draws upon ethnographic, archaeological, and experimental research to begin building such linkages—including those describing the presecution and deposition of witches, sorcerers, and other victims of ritual violence. These new directions are illustrated through a case study of anomalous deposits of human skeletal remains from the North American Southwest     

现代中国环境考古研究模式的分析

本文将1987年以来的中国环境考古研究称为"现代中国环境考古研究",并将之归纳为"考古地理的环境考古研究模式"、"文化历史环境考古研究模式"和"资源环境考古研究模式"。本文对这三种研究模式的合理性进行了分析。接下来,从考古学的基本理论假设出发,指出环境考古学、文化历史考古学之间并没有严格的继承关系,中国环境考古研究的最大问题是核心概念的不匹配。最后,通过考察西方环境考古研究和考古学史,本文提出应该用文化适应,即"考古学中的文化"取代考古学文化而将之作为核心概念进行环境考古研究,让中国环境考古摆脱文化历史考古学概念体系的束缚。     

Human bioarchaeology: Group identity and individual life histories – Introduction

The approach of individual life histories has been facilitated by a rapid growth in the area of bio- and archaeological sciences, and in human osteology. Concurrent improvements to radiocarbon dating and focus on high resolution paleoenvironmental reconstructions have moved the new research to the annual or decadal scale of analysis. Together, this new approach allows us: (1) to reconstruct long segments of individual life histories from birth to death; (2) to assess variation in prehistoric human behaviour; and (3) to place this behaviour in the context of dynamic interactions with the natural environment. The emphasis on individuals rather than groups or cultures feeds naturally into the modern scientific-evolutionary archaeology, a school of thought which focuses on mechanisms generating human cultural diversity. While it is the populations that evolve, it is the variation generated at the individual level that is necessary to set this process in motion. To an evolutionary archaeologist and anthropologist it is the behavioural variability that is of primary research interest. Hence the paramount importance of documenting and understanding what people do on a daily basis and how they differ from each other in their needs, preferences, choices, decisions, and strategies developed and employed to satisfy them.     

山东诸城市六吉庄子新石器时代遗址调查

2001年,山东省文物考古研究所和诸城市博物馆等单位对该遗址进行了考古调查和勘探。发现房址和灰坑等遗迹,采集或征集到陶釜、盆、钵,石斧、磨盘、磨棒等遗物。陶器绝大部分为夹砂红褐陶,不见泥质陶。该遗址的发现,有助于鲁东南地区考古学文化谱系的完善和后李文化的深入研究。     

文化区域分类的定量讨论

考古学家对文化区域类型的区分主要通过器物特征和器物组合关系的变化来把握相对年代和空间分布形态,具有较强的直观性和经验性。本文在考古分类中引入了定量分析的方法,并结合具体材料进行了实例尝试,以期使考古学区系类型的建立更趋科学和完善。     

The Mortality of Things: Correlates of Use Life in Wola Material Culture Using Age-at-Census Data

How long ancient artifacts lasted affects the composition of archaeological assemblages. Some research suggests that longevity or use life relates to size and other artifact properties, but we know less than we should about what determines use life. An ethnographic census of Wola objects from highland Papua New Guinea recorded artifact age. From these data we use Hildebrand and Hagstrum's method to estimate mean use life. It does not covary generally with object size as in previous studies but does with commodity value. Among arrows alone, use life covaries with object size. Results complicate in some respects and clarify in others our growing understanding of what determines artifact use life.     

良渚文化玉琮基本特征的考古学观察

全面、客观地考察良渚化玉琮的基本特征,是研究良渚化玉琮功用的基本功课。本在网罗良渚化玉琮出土资料的基础上,分四个部份剖析了和出土玉琮相关的基本事实,并对以往的有关观点做出了一些客观的修正。     

试论东夷文化和日本考古学文化的关系

本文的东夷文化是指以山东地区为中心的海岱地区自新石器时代至周代的考古学文化,它有产生、发展、繁荣和消亡的过程,同时又有融合和传播的过程。在融合、传播的过程中,对日本绳纹文化、弥生文化遗存,无论遗址、聚落、墓葬形制、稻作农业、习俗诸方面,还是制陶工艺、器表装饰风格以及陶器、石器的形制等方面都与东夷文化有密切关系。东夷文化和日本考古学文化都是世界东方文化的重要组成部分,需要共同深入研究。     

从考古发现谈晋文化在河南的传播

从春秋早期开始,晋国向外扩张,创造了光辉灿烂的晋文化.春秋中期之后,三家分晋,晋国变成了韩、赵、魏三国,晋文化也衍生为三晋文化,从山西走向中原.豫西和豫北曾是晋国的范围,韩、魏的版图主要在河南,赵国也涉及到豫北一部分.因此,晋和三晋均与河南息息相关,晋文化和三晋文化自然在河南传播.     

骆驼墩文化遗存与太湖西部史前文化(下)

2011年10月28～30日",骆驼墩文化论坛——骆驼墩文化遗存与太湖西部史前文化"学术研讨会在宜兴召开。会议围绕"骆驼墩文化命名"问题展开讨论,对骆驼墩遗址的发现,骆驼墩文化遗存的性质及内涵、学术意义、价值定位、文化交流、保护利用进行了界定,提出建议;并就考古学文化的命名、划分及其标准,考古学文化的谱系研究,考古学文化研究的方法和途径等问题进行了研讨。     

考古学文化的层次划分--以龙山文化为例

考古学文化的层次划分研究实质是对考古学文化内部的地区差异程度的考察。通过对龙山文化中具有代表性的鼎、鬶的研究,文章认为考古学文化性质的确定可通过数种典型陶器来确定。考古学文化内部群体的划分,有助于我们了解当时社会政治势力的组合倾向。     

Paper 3: Impact of the Indoor Climate on the Performance of Building Materials Contaminated with Salt Mixtures

Abstract

Archaeological sites are essentially submitted to decay phenomena inherent on their history as well as the environment to which they are exposed after excavation. The history of such archaeological sites is particularly related to their long-term underground conservation conditions during which they were subject to salt migration into the architectural remains.

It is well known that soluble salts present in building materials can cause damage, mainly by producing stresses in the substrate. A lot of research has been done in the past concerning the behaviour of salts in built constructions. However, most studies include single salts, of which the deliquescence points are well documented, while in situ one mostly finds complex salt mixtures, which makes the conservation strategy much more intricate.

The environmental conditions to minimize damage of salt-laden porous building materials can be modelled using a computer program ECOS capable of predicting the crystallization behaviour of salt mixtures. To use the model data of quantitative salt analyses are required as input. The program is then able to predict from a thermodynamic point of view which minerals will exist in the solid state under specified climatic conditions.

This paper deals with the results of a systematic investigation of the salt contamination of the building materials of the Coudenberg site and a prediction of the behaviour of the salt mixture related to the actual climate, as part of the environmental assessment.     

试论“过风楼类型”考古学文化

南水北调工程的考古工作,在陕豫鄂三省交界地区获得了大批西周时期的陶器材料。通过初步的分析,基本可以确定陕豫鄂交界地区西周时期存在一个独特的考古学文化,可以称为过风楼类型文化。本文通过对新出土的陶器材料的简单梳理和归纳总结,推断过风楼类型文化很可能就是西周时期的楚文化     

OBJECTS OF HISTORY: THE PAST MATERIALIZED1

What is the role of material culture in understanding the past? This review essay explores two principal approaches—the history of museums and antiquities and environmental history—to reflect on their shared investment in historical materialism. It reviews Timothy LeCain's The Matter of History and Peter Miller's History and Its Objects, discussing their perspectives on objects and the writing of history. One important part of this history concerns the relationship of academic historians to the idea of a history museum, curatorial practices, and public history. What kinds of history can we do in a museum, with things, that might not occur without the presence of objects? Why were nineteenth- and early twentieth-century efforts to encourage a close relationship between historical research and the history museum largely abandoned in favor of a document-driven approach? The second dimension of current interest in historical materialism concerns new approaches to environmental history. It draws inspiration from Deep History as well as recent work in archaeology and STS (Science and Technology Studies) to argue for a more integrated history of humans and nature that demonstrates how things have made us. The history of successive efforts to remake the environment in different parts of the world and their consequences offers crucial object lessons in how humans have responded to nature's own creativity. Both approaches to historical materialism highlight the virtues of a more interdisciplinary approach to historical scholarship, in the museum or in the field, but most important, in our own sensibilities about what it means to think historically with artifacts and to treat them as compelling evidence of a shared history of humanity and nature.     

γ-巯丙基三乙氧基硅烷对饱水木质文物的脱水定型机理研究

饱水木质文物的脱水定型是该类文物最核心的保护需求之一,围绕这一保护需求已研究了天然树脂、聚乙二醇、糖类、乙二醛等多种保护加固材料,近期研究表明有机硅氧烷具有优异的脱水定型效果,其中γ-巯丙基三乙氧基硅烷(MPTES)最佳,但含巯基材料与木质文物的相互作用尚未得到较好的解释,对其进一步地研究或可为饱水木质文物保护材料的研发提供新的思路和借鉴。 在本研究中以MPTES处理后的南海一号出水船板马尾松(Pinus massoniana)为研究材料,通过增重率、收缩率、扫描电子显微镜观察(SEM)和傅里叶变换红外光谱分析(FTIR),研究其脱水定型效果与巯基的关系以探讨其加固机理。结果表明:1)MPTES处理后的古代饱水木材样品具有良好的尺寸稳定性(最低3.5%体积收缩),脱水定型效果印证了以往研究中的结果,并进一步得到在低增重率下(约干重的50%)较为理想的效果;2)SEM观察表明硅氧烷均匀地分布于细胞壁内部而非沉积于细胞腔内;3)处理条件(时间、浓度或水分含量)、宏观指标(增重率和收缩率)、显微形貌变化与FTIR图谱中芳醚伸缩振动吸收峰、聚硅氧烷相关吸收峰均呈现明显的相关性。 根据上述结果,着重讨论了巯基与木质素反应的机理,认为两者的反应可能与海洋出水饱水木质文物在还原性埋藏过程中有机硫化物的形成过程、造纸工业中硫酸盐制浆法的初期反应原理具有相似性,涉及在酸或碱催化下木质素醌甲基化合物中间体的形成和巯基进一步与该中间体的加成反应,最终得到硫醚的结构。由于MPTES水解后同时具备能与木质素反应的巯基和能与纤维素羟基发生缩合或氢键作用的Si-OH,使该材料具有多样的化学结合能力,能够加强纤维素和木质素自身和互相之间多种界面结合力,提高饱水木质文物中残余组分的整体性和强度,从而获得更好的脱水定型效果。 本研究在一定程度上阐明了MPTES加固饱水木质文物后获得良好脱水定型效果的原理,在此基础上进一步认为,在饱水木质文物保护材料引入适度反应性的巯基等基团可进一步提高材料的脱水定型效果,这一思路在未来饱水木质文物保护材料的研发中具备良好的研究前景和应用价值。     

新石器时代晚期鄂豫陕间文化交流通道的初步研究

考古学文化或早期部族、国族文化的地域间碰撞与交流在地理上当依赖一定的通道,这种文化交流的通道既影响着某一考古学文化的地理分布,同时也是该区文化同周围其它区域文化联系、往来的必要前提。考察这样的地理通道不仅有助于确定考古学文化地理分布及其传播路径,同时也是研究早期区域历史地理的重要内容。本文试图以鄂豫陕间新石器时代晚期主要考古学文化的分布、扩散、交流为研究对象,通过研究这一地区各文化间交流的具体通道,来探讨当时该地理范围内考古学文化碰撞、交流在地理上的表现特征,并探求受自然地理状况影响的文化交流通道对于人文地理格局的影响。     

考古学本质刍议——一个田野考古者的思考碎片

田野考古从地底下发掘出各类遗物,这些遗物指代了某种历史,是毫无异议的,但它如何进入历史学的语言范畴?在现代考古学诞生以前,神话传说和历史事件,是古物意义价值的主要载体,实际上,两者之间互证,至今依然是考古学终极价值的重要体现。新考古学、后过程考古学时代,应用科技手段、设计理论模式,试图重建一段更加鲜活的历史。种种努力,似乎总是在挣脱考古对象作为一种"实物"的遗存属性。实际上,从汤姆森提出石器、铜器、铁器"三期说"开始,历史已经被符号化、象征化了,而这正是考古学述史语言的本质特征,体现一种新历史学的精神,而这种新历史学的符号化的象征元素,正是考古遗存的实物属性。     

NO DISCORD,OR, AN AREA WITHOUT SIGNIFICANT POLITICAL STAKES?

The aim of this paper is to give a broad sketch of the Swedish cultural policy discourse during the twentieth century, with special reference to the specific features of Swedish history, notably the hegemony of the social democratic Folkhem period from the 1930s to the 1980s. The discourse may be divided into four different periods. Each of these periods, in various respects, goes back to the ideas behind the Folkhem. The paper argues that the discourse still shows the same logic even after the downfall of the Folkhem model in the 1980s. The regulative principle being that there no longer exists, from the 1950s, any competitive concept of culture to the conventional aesthetic concept of high culture.