Introduction to the Historical Archaeology of Powered Cultural Landscapes

This article starts by defining the term “powered cultural landscapes” and then provides a brief history of research on this topic in historical archaeology, starting with the settlement pattern paradigm that did not use the word “landscape,” and progressing to the landscape paradigm and the subsequent increasing use of the word “power” in cultural landscape research. Topics of research initially addressed landscape power dynamics between classes, followed by racial, ethnic, and finally gender power dynamics. Frameworks for analyzing power dynamics have progressed from the Marxian domination and resistance framework for class and racial power dynamics, followed by feminist analyses of male domination, to the recent development of a feminist inclusive heterarchical model of power dynamics.     

Civilization and Barbarism: When Barbarism Builds Cities

Around the mid-nineteenth century, D. F. Sarmiento introduced in Argentine literature the duality of “civilization and barbarism,” assuming that it was, at that time, an inescapable model in the analysis of society. Early in the 1880s, when the “conquest of the desert” came to an end and conflicts between city inhabitants and their urbanistic and “civilizing” urban plannings, vis-à-vis the rural populations that assumedly resisted change, worsened, the model acquired a new meaning. Taking one particular case of analysis, the foundation of the city of La Plata in lands owned by the Estancia Iraola, this paper uses archaeology to explore the limitations and falsehoods of such duality, jointly with the assumption of a simplistic relation of determinism between an environment and a particular human group.     

A Feminist Framework for Analyzing Powered Cultural Landscapes in Historical Archaeology

“Powered cultural landscapes” is my term for landscapes that express social power dynamics. Historical archaeologists have not adopted or developed adequate definitions or theorizations of the terms “power” or “landscape.” Since these terms are predominantly considered separately in the literature, this article first briefly defines power and develops a heterarchical theory of power. Then cultural landscapes are defined and categories of human-landscape interactions are constructed. The bulk of the article applies my heterarchical paradigm to analyze the social power dynamics in selected examples of historical archaeological research concerned with each category of human-landscape interaction.     

女国民的兴起:近代中国女性主体身份与文学实践

The construction of “citizen-state” relations in the intellectual world of modern China and the establishment of individual citizenship in political discourse have opened up a political and discourse sphere for modern women to strive for new identities, wherein some intellectually advanced women have managed to establish their individual identity as “female citizen” by carrying the debate on the relationship between women and the state with regard to their rights and responsibilities, and on the relationship between gender role and citizenship. Though the idea of “female citizen” was not provided with a political theory of practical significance, the subject identity of women, however, was repeatedly spoken about and strengthened in brand-new literary practices, resulting in a dynamic discourse of “female citizen”; in the meantime, disagreements concerning the concepts of “female rights,” “civil rights,” and “natural rights” have all helped create significant tension inside the related discourse sphere. Translated by Feng Mei from Nankai Xuebao 南开学报 (Journal of Nankai University), 2008, (4): 40–47     

Concealed Communities: The People at the Margins

The “concealed communities” of our title are the people archaeologists have often labeled as “marginal.” Archaeologists writing about both prehistoric and historic periods have commonly made a range of assumptions about margins and marginality, and their discussions have often categorized marginality as ecological, economic, or socio-political. Whilst it has been common to privilege one or other of these categories in order to explain how societies worked, they are rarely mutually exclusive. In addition, since marginality is relative, virtually any group might be made marginal depending on people’s perspectives in the past or present. Sometimes marginality can be imposed (economically or politically), and sometimes even actively chosen. Defining the “margin” is a complex business, and the term needs sensitive, context-orientated use to make it useful for archaeologists.     

唐宋时期寡妇的家产权益与生存处境

By investigating the Tang-Song examples of widows remaining chastity or inviting a jiejiaofu (second husband) into the deceased husbands’ families, this article analyzes widows’ lives and their right to inherit their deceased husbands’ family properties. The conclusion is that widows had only “rights of management,” but not the “possessive right,” over their deceased husbands’ properties. Moreover, the qualities of widows’ lives in their in-law’s families depended on their relationships with the deceased husbands’ brothers. When being treated unfairly, widows often resorted to “the power of the maternal uncle” in order to defend their benefits. Translated into English by Yang Kai-chien     

Landscapes of Belief: Non-Conformist Mission in the North Pennines

In addition to the well-known foreign missionary activities of eighteenth- and nineteenth-century churchmen, this same period saw campaigns of active proselytization within Britain. Whether couched in terms referring to “religious revival” or “home mission” it had the same aim as foreign mission activity, namely to effect religious change. This paper explores the way in which the religious changes associated with these campaigns affected the landscape of the lead-mining districts of the North Pennines in northern England. A repeating cycle of preaching first outdoors, then indoors and then in purpose-built structures can be recognized.     

Social Archaeologies of “Utopian” Settlements in Ireland

In the late eighteenth and early nineteenth century a number of “Ideal” or “Utopian” type settlements were established across Ireland. These tended to be religious groupings or “model” communities associated with industry. In the southwest a number of short-lived cooperative communities were established along Owenite principles which continue to play an integral part in the radical histories of the country. This paper examines the archaeologies of these sites and analyses the role of individual in their formation and collapse and addresses the social archaeology of their construct and layout. It is suggested that contemporary hierarchical norms were actually reproduced in these communities and this segregation is reflected in the physical morphology of the settlements.     

Gender-informed archaeology: The priority of definition, the use of analogy, and the multivariate approach

Despite recent efforts to construct gender theory in archaeology, I assert that no methodological or theoretical breakthroughs have occurred. This lack of progress is due to several factors. First, fundamental terms such as “theory,” “gender,” and “sex” have been used inconsistently; I suggest some working definitions for these terms. Second, researchers have resorted to the use of analogical arguments that implicitly deny the role of gender in the organization of human relations. Third, feminist political agendas have been conflated with research questions. In order to address some of these issues, I suggest that the application of a multivariate approach to the study of gender can avoid the problems inherent in any one line of evidence. Finally, I argue that a consideration of the scale of gender questions is essential to the application of existing theoretical frameworks to gender archaeologically.     

"封建主义"概念辨析

The Western terms “feudal” and “feudalism” have been widely and improperly translated as “fengjian” in contemporary China. The early Western Sinologists and Chinese scholars, including Yan Fu, did not originally make such a translation. Yan initially transliterated the term “feudalism” as fute zhi in his early translations. It was not until the 20th century, when Western classical evolutionism found its way into China, that “feudalism” was reduced to an abstract concept, and the Western European model was generalized as a framework for understanding development in China and the whole world. Only then did Yan Fu first equate “feudalism” with “fengjian,” and China was believed to have experienced a “feudal society” in the same sense as Europe. From the perspective of intellectual history, using evidential and theoretical analyses, this article attempts to show that feudalism was a historical product in the development of Western Europe and existed only in Europe, “fengjian” is a system appropriate only in discussions of pre-Qin China, and China from the Qin to the Qing experienced instead a system of imperial autocracy. The medieval periods in the West and in China evidence widely divergent social forms and hence should not be confused with the same label. __________ Translated from Zhongguo Shehui Kexue 中国社会科学 (Social Sciences in China), 2005, (6): 173–188     

“The Age of Innocence”: Personal Histories of the 1960s “Digging Circuit” in Britain

There is a substantial literature on the use of oral history in archaeology, but there has been little consideration of the kinds of oral history and memory produced by the practice of archaeology. Through the personal narratives of a range of people involved in excavation during the 1960s in Britain, this paper explores understandings of what has been described as an archaeological “sub-culture”. It examines the ideas and interests that motivated peoples’ engagement in the “digging circuit” at this time, and looks at how these were implicated in the archaeology that was produced. We argue that such accounts do not simply expose the “subjective” context in which archaeological knowledge of these sites emerged but constitute an explicit and vital challenge to established accounts of archaeology in Britain at this time.     

Late Classic Maya Pottery Production: Review and Synthesis

Studies of the organization of Maya pottery production have been pursued via numerous methods but without theoretical models. I review available data on production of Late Classic southern lowland Maya polychrome pottery in light of my calendrically based may model of geopolitical organization. I conclude that: (1) production arrangements vary by “kind” of pottery; (2) “craft specialization” and “workshops” are inappropriate concepts; (3) study of polychrome production necessitates multiple approaches, including analysis of decorative content; (4) better “bridging arguments” and “middle-range theory” are needed; (5) figural polychromes were “inalienable” wealth goods; and (6) they were painted in palaces of primary and secondary centers—may and k'atun seats in the model—in realm-specific signature styles.     

Inside/Outside, Upside Down: Including Archaeologists in Communities

As social scientists, archaeologists have specialized ideas about what “community” entails. But the concept resonates well beyond the scholarly realm. What did “community” mean to the people whose lives we study? What does it mean to the groups with which we engage in the present? The answers to these questions have implications for the legitimacy of archaeologists’ claims to engage in “community archaeology.” Here, the author uses period texts—newspapers—and focus group data to explore the contours of “community” as understood at two sites with active community archaeology programs.     

Dating European Palaeolithic Cave Art: Progress,Prospects, Problems

Over the last decade several dozen direct dates on cave art pigments or associated materials have supplemented more traditional style-based attempts to establish a chronological (and developmental) scheme for cave art. In the “post-stylistic” era an holistic integration of pigment “recipe” analysis, formal stylistic analysis and direct chronometric dating have been applied to a handful of dates. Here, we examine the state-of-the-art of Palaeolithic cave art dating, with particular emphasis on certain radiocarbon and Uranium-series projects. We examine the relative successes and weaknesses of this cutting edge science. We conclude that there are several weaknesses in current applications that are in serious need of addressing. Issues of sample contamination and of the heuristic relationship between materials dated and the production of the art are particularly problematic. It follows that one should at present be very cautious about straightforward interpretations of apparent “dates” of cave art.     

Domains and the Intercultural: Understanding Aboriginal and Missionary Engagement at the Mornington Island Mission,Gulf of Carpentaria,Australia from 1914 to 1942

The Mornington Island Mission in the Gulf of Carpentaria, Australia, was a site of historical engagement between Aboriginal people and missionaries. In this paper, we apply the theoretical concepts of “domains” and the “intercultural” to the investigation of this engagement between 1914 and 1942, when the mission was overseen by the Reverend Robert Wilson. Through the examination of the removal of Aboriginal children, the establishment of a mission compound and Aboriginal camp and the inclusion of Aboriginal adults into the mission compound through production and economy, we show how mutually constituted domains operated. At the same time, the interaction between Aboriginal adults and children with missionaries within these domains was increasingly intercultural in nature. Thus, both “domains” and the “intercultural” are shown to have relevance to the historical case study.     

分裂与延续:六朝士族文化与中华文明传承

In the Six dynasties, the clans of the scholar-official stratum not only occupied a dominant place in social and cultural life but also played an important role in maintaining Chinese civilization. As a succession of northern minorities entered the Central Plains, foreign culture became widespread and the Chinese people and culture experienced an unprecedented crisis. Thanks to the scholar-official clans who shouldered the burden of preserving Chinese culture, Chinese civilization was able to persist through the ages to become an “unbroken” civilization. These clans can be categorized in three groups according to their territorial origin: “Clans of the Wu Area” which developed in Jiangnan after the Han dynasty; “Immigrant Clans” which moved to Jiangnan from the north during the Jin dynasty and the ensuing dynasties, these being referred to jointly as “the Southern Clans”; and “the Northern Clans,” being those clans that remained in their homelands (Shandong and the Central Shaanxi Plain) during the period of ethno-national amalgamation in the north of China. Though these clans had various cultural characteristics due to different historical roots, cultural traditions and ancestry, their clan learning had a common core, i.e., the study and practice of Confucian rites as established in the Han dynasty. This formed the basis for the integration of Han with other cultures, making a sound foundation for the further development of the Chinese civilization.     

"中国"与"天下"的重合——古代中国疆域形成的历史轨迹

“The Central Kingdom” is pregnant of political implications as well as of geographical and cultural significance. It was believed that whoever controlled Zhongguo (the Central Kingdom or China) would be the legitimate ruler over Tianxia (the realm under heaven or all under heaven). It was the contention for “the Central Kingdom” among the varieties of dynasties, notably those established by the Han-Chinese and the various ethnic groups in the northern borderland, that lead to the alternation of disintegration and unification of the territory. It was not until the Qing Dynasty that the unified “Central Kingdom” composed of a variety of ethnic groups turned into the ideal “realm under heaven” with “the Central Kingdom” at its core, which naturally put an end to the formation of territory in ancient China. Translated by Chen Dan from Zhongguo Bianjiang Shidi Yanjiu 中国边疆史地研究 (China’s Borderland History and Geography Studies), 2007, (3): 1–15     

Change and continuity in the recent 30 years of research on modern Chinese history: Some unsystematic reflective thoughts

Research on modern Chinese history in the past 30 years can be equally divided into two parts, which are different in terms of attended issues, observed objects, and investigated topics, and also employ different perspectives to explore “problems,” utilize different materials, and resort to different formats for narration. To understand this “thirty-year” (post-1978) historiography, it is necessary to go back to the “seventeen-year” (1949–1966) research before the Cultural Revolution and examine and analyze these studies for trends of continuity and fracture in the accumulation of scholarship. On the other hand, future research should be cautious about even an unconscious tendency of self-isolation, keep an open mind, and fully consider the numerous foreign elements “present in China” in the modern period, their consequences, and impact.     

The Bioarchaeological Investigation of Childhood and Social Age: Problems and Prospects

Recently, the value of the study of children and childhood from archaeological contexts has become more recognized. Childhood is both a biological and a social phenomenon. However, because of specialization in research fields within anthropology, subadults from the archaeological record are usually studied from the biological perspective (bioarchaeology) or, more predominantly, the social perspective (social archaeology), with little research that incorporates both approaches. These polarized approaches to childhood and age highlight the dualistic way in which “biological” and “social” aspects of the body are viewed. Some recent literature criticizes bioarchaeological approaches, and calls for the incorporation of childhood social theory, including social age categories, into subadult health analysis. However, few studies have explicitly addressed the practicalities or theoretical issues that need to be considered when attempting this. This paper critically examines these issues, including terminology used for defining subadulthood and age divisions within it, and approaches to identify “social age” in past populations. The important contribution that bioarchaeology can make to the study of social aspects of childhood is outlined. Recent theoretical approaches for understanding the body offer exciting opportunities to incorporate skeletal remains into research, and develop a more biologically and socially integrated understanding of childhood and age.

A Patina of Age: Elizabeth Macquarie (née) Campbell and the Influence of the Buildings and Landscape of Argyll,Scotland, in Colonial New South Wales

Elizabeth Macquarie, a daughter of Campbell of Airds, was the wife of Lachlan Macquarie, the fifth governor of New South Wales (1810–21). The buildings of Argyll, Scotland, strongly influenced choices made by Elizabeth in the buildings erected during her husband’s 12-year administration of the colony. By examining these Scottish influences, through theories of landscape and the transfer of traditional, even “old-fashioned,” architectural styles to this far-flung colony, new layers of meaning embedded within the landscape of Sydney Cove are disentangled to reveal a deeper understanding of how British cultural identity was recreated on the far side of the world.