牲口的记忆

牲口,是对牛、马、骡、驴等家畜的总称。现在我们的视野中很少见到牲口了,但在我的少儿时代,河湟农村随时随地都可见到牲口,牲口是河湟农人亲密的伙伴,     

山的怀念

我孩提时那些温馨的回忆，大都和山联系在一起。 那时候，我同村子里的小伙伴们一起上山放牛、打柴、游戏。山林是我们的乐园。我们特别喜欢捉野鸡。山上的野鸡比家里的鸡要大得多，黑褐色的，夏天的夜晚最多，几乎满山都听到“咯——咯”的野鸡叫声。     

基韦斯特的海明威往事

基韦斯特的旅行吸引力,五成来自于美国全民偶像、著名作家海明威,三成来自其位于美国最南端的地理位置,还有二成来自文艺而复古的法式小镇风情。陆地和海洋在这座融合了19世纪魅力和现代美景的小镇上交汇,这里曾经的＂拥有者＂法国人在此留下了清新活泼的建筑,也留下了慵懒闲散的气质。基韦斯特的海明威故居在众多颜色鲜明的建筑中并不起眼,尽管你不可能不经过它却还是很可能错过。一块包含开放时间和门票信息的牌子悬挂在街角的院墙上。参观故居的成人需要花费13美金,而儿童的费用是6美金,这个价格并不低廉却十分值得。     

童年记忆里的故乡

我出生的那个小山村,坐落在祁连山支脉大坂山南麓、康烈尖山(海拔4196米,群众称阿米多藏山)西南坡下,两岭夹峙,属于脑山地区。 孩提的生活是沉浸在姥姥的故事中的。姥姥家坐落在下院,与我们家的院落有通道相连,两家人从通道随意往来,无拘无束。姥姥家的院落称为“独庄廓”,大门是纯松木雕刻而成的,院内四面皆有房,正屋房顶还建有三间木质佛堂。那时姥姥已瘫痪在炕,不能行走。异常淘气的我,每当遭到父母责骂或鞭抽时,姥姥那里便成了庇护所。姥姥每天摇着转经筒,望着窗外,     

遥远记忆里的村庄

当我写下这篇文章的时候,时针已指向了子夜时刻,我所在的这个城市一片寂静,记忆中村口那棵历经沧桑的老柳树,依然屹立在银色的月光之下,静静地凝视着古老的村庄。这棵老柳树,记载着我少小时的片段记忆,记载着村庄多少年来所发生的一切故事。     

Oral History and Public Memories

How does oral history, based as it is on individual memory,affect beliefs about the history of a whole community? Is oralhistory compelling enough to influence an interpretation ofa community's history when powerful groups insist on a differentinterpretation? Hamilton and Shopes have chosen a collectionof articles that present a range of perspectives, a diversityof problems, and a variety of specific sites in which to testanswers to these questions. Oral history interviews often turnup surprises, and this book is full of surprises. In the first section, David Neufield begins his article, "ParksCanada, the Commemoration of Canada, and the Northern AboriginalOral     

随风远去的记忆

城市里没有月亮。这是作家韩少功回到八溪峒的故乡之后发出的感慨,其实从农村走进城市的人都有这种认知和失意。然而,从城市第二次回到梦牵魂绕     

Memories of Trauma: Problems of Interpretation

Disturbing Remains: Memory, History, and Crisis in the Twentieth Century. Edited By Michael S. Roth and Charles G. Salas     

吴哥窟 一城一天地 一树一桑田

正一粒沙里有一个世界,一朵花里有一个天堂。把无穷无尽握于手掌,永恒宁非是刹那时光。英国诗人威廉·布莱克吴哥,当我终于与这座辉煌雄伟、记载着扑朔迷离历史的城池邂逅之时,放眼四顾,内心释然。吴哥窟又称小吴哥。苏耶跋摩二世,一位柬埔寨历史上最为伟大英明的帝王,于12世纪,前后耗时35年,斥巨资建成了这座气势恢弘的宫殿寺院。或许,古今中外,但凡叱咤风云,具备盖     

Memories and Miscreants: Teenage Tales of Terror

With this paper, we address the culture of fear around youth violence in the US, and the way it is manifest in news media. We elaborate on the sexist, classist and racist biases in reporting and the ways violence is unequally commemorated and dismissed. We argue that place and, in particular, the myth of Middle America is a large player in selective memory.     

全球史：民族历史记忆中的全球史

全球化呼唤着全球史。但是,就如同不存在“文化全球化”一样,也不存在“全球化”的全球史。文化的多样性决定了全球史的多样性,即每个国家和民族都有自己心灵中的全球史。历史是一种记忆的形式,在任何一个国家或民族中,历史研究和历史著述的基本功能是保存和传承自己的历史记忆。全球化和“全球史”并没有中断每一个民族自己的历史记忆的延续。任何一个独立的民族,都有自己独立的历史记忆。这种记忆既包括对本民族历史．也包括对其他民族及整个世界历史——全球史的认知和判断。     

河姆渡遗址发掘记忆碎片

1973年发现并开始发掘的浙江余姚河姆渡遗址,以距今7000余年前的精美黑陶,骨雕,干栏式建筑,稻谷等重大发现著称于世,曾入编中小学历史课本,并拍摄成彩色记录片,被苏秉琦先生赞为"一朵花"。当时农田水利建设迅猛发展的形势,这样一处内涵全新的新石器时代遗址,艰苦的生活条件,让发掘队员们经历了各种考验,但并没能击垮人们的工作热忱。同时这也是一处在那个年代备受瞩目和重视的遗址,第二次发掘伴随着"浙江省第一届亦工亦农考古训练班"的举办,对遗址进行了大面积揭露,每天在探方内作业的人员及农民工多达200多人,可谓浙江省考古发掘史上前所未有。在遗址发现即将迎来60周年之际,本文作者作为发掘者之一,执笔感念那个火热年代里的生活和工作,以为纪念。     

The Archaeology of Commoner Social Memories and Legitimizing Histories

In recent years, archaeologists have productively exploited historical documents and monuments as evidence for social memory and the selective writing, rewriting, and silencing of history for instrumental purposes. However, for a variety of theoretical and methodological reasons, less consideration has been given to such powerful uses of the past in the past by commoners in domestic contexts. In this article, we present a case study that demonstrates how the household remains of commoners can be used as rich, direct sources of evidence for the conscious manipulation and deployment of social memory. Our case study focuses on multiple lines of evidence from burials interred under a household patio at the pre-Aztec and Aztec site of Xaltocan between C.E. 1290 and 1520. Archaeological burial data, osteological analyses, a fine-grained chronology created with Bayesian statistical modeling of radiocarbon dates, and ancient DNA analyses are combined to reconstruct the household genealogical history inscribed by residents. This history—perhaps motivated by power and claims to land—entailed selective remembering and forgetting and the rewriting of the past of life on this house mound and was enabled by material mnemonics in the form of buried bones. Interestingly, this inscribed, instrumental genealogical history may have been structured by some of the same principles and representational canons that shaped pre-Hispanic pictorial genealogies used as evidence in colonial legal disputes.