河南焦作聂村商代晚期墓地人骨研究

通过对河南焦作聂村商代晚期遗址出土的人骨进行观察、测量和数据统计分析,结果表明,聂村商代晚期墓地所出人骨的死亡年龄主要集中在中年期,颅骨种族特征与古中原类型的殷墟中小墓(2)组最近似,成年男性居民平均身高为165.41厘米。在聂村商代晚期人骨上还发现筛状眶与多孔性骨肥厚、骨性关节炎等骨骼病理,两性在龋病患齿率上存在显著差异,女性明显高于男性。     

南宋进书仪探析——以圣政为例

南宋时,圣政修纂完毕后,须进呈皇帝和太上皇。在进呈过程中,宋廷制定了一套庄严肃穆而又极其烦琐的仪式。进呈皇帝之仪在皇帝和大臣处理日常政务的垂拱殿中完成。进呈给太上皇帝之仪在太上皇帝居所完成。在迎奉圣政和皇帝赴太上皇帝居所的环节中,秘书省道山堂和祥曦殿成为与进呈仪式紧密相关的空间。圣政的进呈仪式是由太上皇帝、皇帝、臣僚面向公众共同完成的两场表演,这种可视化表演具有浓厚的象征意义:对皇帝而言,是向天下臣民宣示自己总结和继承先朝的政治遗产,开启本朝的治道,并且以自身的实践教化臣民,传递"孝"的理念,倡导"孝";对臣僚而言,通过仪式表演,表达了他们致君"贤能"的愿望。圣政这种史籍的进书仪式为我们考察南宋官修史籍进书仪式提供了一个典型案例。     

重庆市云阳县大凼子墓群2014、2015年度发掘简报

大凼子墓群位于重庆市云阳县青龙街道复兴社区4组,重庆市文化遗产研究院等于2014年、2015年对该墓群进行了抢救性考古发掘,发掘面积共计805平方米,清理汉墓7座、隋墓1座、明墓3座,出土陶器、铜器、瓷器等近百件。此次发掘属三峡工程消落区发掘项目,是三峡工程文物保护工作的补充和完善。发现的东汉中晚期墓葬分布较为密集,疑似家族墓地。通过对这批墓葬的发掘为探讨这一地区东汉时期墓地选择、墓葬排列及在此基础上开展的人口规模、社会政治、经济发展状况等方面提供重要实物资料,另外墓葬中出土了完整的筒形排水管,为汉代墓葬排水系统研究提供重要实物资料。     

成都博物馆藏东汉陶仙山插座初探

成都及周边地区东汉晚期墓葬中出土有一种明显为仙山造型的陶质插座,倾向于为摇钱树的树座。其整体的三山、平台、洞穴造型及其上较为丰富的人物、羽人、伏羲、女娲、西王母形象应是当时观念中以昆仑、西王母为中心的神仙信仰的表现。将其制作为专门的丧葬用品,一方面反映了当时丧葬文化中的神仙信仰成分和超越死亡的升仙愿望,另一方面也再次印证了西南地区流行的摇钱树的主要内涵应与升仙有关。     

出土墓志与东魏北齐邺京行里制度探析

东魏北齐邺京里坊的设置沿袭北魏洛阳里坊制度,文献记载往往以里或乡里形式称谓居住地。然而有4方东魏北齐时期墓志,志文记载墓主的居宅异于常例,为某行某里,或某行某坊。通过对墓志时代及墓主身份等因素的综合研判,并结合史书记载,可知东魏初至北齐末,某行某里(坊)是邺京里坊称谓的一种常用格式。"行"的称谓源自邺京行经尉制度,行名与里(坊)名的连用,是基于城市治安管理角度所产生的隶属关系的呈现,在名称上反映了某行区域内里的管辖情况。且行名与里名存在一定关联,将行名与里名对照,可知邺京部分行名与里名相同。     

“The Old New-Intellectuals” in the May Fourth New Cultural Movement*

During the May Fourth New Cultural Movement, three debates on new/Western and old/Chinese cultures were respectively carried out between the journal New Youth and Lin Qinnan, Chen Duxiu and Du Yaquan, as well as Zhang Dongsun and Fu Sinian. New Youth, Chen Duxiu and Zhang Dongsun were regarded as the “new school,” whereas their opponents “the old new-intellectuals.” The difference between them lies in their attitudes towards traditions instead of their new or old knowledge. After three heated debates, New Youth won a total victory in big cities, because the so-called “urban youths” needed a radical cultural reform plan and a simple guide for action. On the contrary, “town youths” who lived in small cities and towns did not care about the attitudinal difference of two sides. They paid more attention to absorbing new knowledge from both sides and were more sympathetic to tradition.     

魏晋十六国北朝关中侨置武都郡研究

前秦时关中氐人分布的武都是指侨置武都郡。侨置武都郡始于曹魏。曹魏为与蜀汉争夺陇右,将武都氐人迁徙至关中,并先后在小槐里和美阳设置武都郡以进行管理。西晋江统的《徙戎论》反映出此时关中武都氐聚居的地方未置武都郡。十六国初期屠各刘氏和羯族石氏先后统治关中,将大量氐羌迁往关东,因此这一时期在关中侨置武都郡缺乏现实基础。苻健立国关中后,在战略要地宝鸡附近侨置武都郡,是其氐人本位政策的体现。北魏时侨置武都郡始领县级行政单位,统治范围扩大,标志着氐人的关中化,同时它也是太武帝平定盖吴叛乱时分化关中南道氐人的重要战略举措。西魏北周立国关中后受政区滥置影响,武都郡领县减少。隋开皇间侨置武都郡在当权者废郡、保留州县的地方行政政策的影响下消失于历史舞台。     

Sorcery and Warfare in the Eastern Highlands of Papua New Guinea

Sorcery and warfare are closely interrelated in the Eastern Highlands of Papua New Guinea. In contrast to other areas of the Highlands, sorcery in large parts of the Eastern Highlands is considered to be an exclusively male domain, and violent retribution for deaths attributed to sorcery is primarily directed against other communities. Thus, sorcery accusations have the tendency to escalate to large‐scale inter‐group warfare, often causing additional casualties. Sorcery beliefs have undergone changes during the colonial and postcolonial era, with new forms of sorcery proliferating, and the zones of safety from sorcery shrinking, due to demographic and economic changes. Sorcery accusations were triggers for the resumption of warfare during the late 1970s and 1980s, and they remain pertinent to outbreaks of hostilities today. In fact, the majority of armed conflicts between 1975 and 2006 among a sample of Fore, Auyana, and Tairora communities in the Okapa and Obura‐Wonenara districts of the Eastern Highlands Province are connected to sorcery beliefs and sorcery accusations. These sorcery accusations are the result of uneven economic development and failure to deliver basic social services. When violence is threatened, local leaders try to mediate the hostility, but the state seems unable to offer alternatives for the peaceful settlement of conflicts.