Eilert Sundt. A founding father of the social sciences in Norway

The cult of St Nicholas spread in Scandinavia and northern Rus' in approximately the same period, namely in the last decades of the 11th and the first decades of the 12th centuries. In spite of such a correspondence, the dissemination of the cult in the two adjacent regions has been treated as two separate phenomena. Consequently, the growing popularity of the cult in Scandinavia has traditionally been dealt with as an immanent part of the transmission of the Catholic tradition, and a similar phenomenon in northern Rus' has been discussed with reference to the establishment of Orthodox Christianity. By contrast, the evidence analysed in this article shows that the establishment of the cult of St Nicholas in the two regions was an intertwined process, in which the difference between Latin Christendom and Greek Orthodoxy played a minor role. The early spread of this particular cult thus suggests that, as far as some aspects of the cult of saints are concerned, the division between Catholicism and Orthodox Christianity in Northern Europe was less abrupt in the 11th and 12th centuries than has been traditionally assumed. This was due to the fact that the medieval cult of saints was not limited to the liturgy of saints, but was a wider social phenomenon in which political and dynastic links and cultural and trading contacts across Northern Europe often mattered more than confessional differences. When we leave the liturgy aside and turn to kings, princes, traders and other folk interacting across the early Christian North, then the confessional borders are less useful for our understanding of how some aspects of Christian culture were communicated across Northern Europe in the first two centuries after conversion.     

Dealing with the past: Museums and heritage in northern ireland and Cape Town,South Africa

The experiences of post‐apartheid South Africa have often been used to open dialogue about Northern Ireland and the possible approaches to dealing with the legacy of the conflict. People in Northern Ireland have, for example, looked towards the South African Truth and Reconciliation Commission and policing in South Africa for further insights. This comparison of South Africa and Northern Ireland has now moved beyond being concerned predominantly with conflict resolution and has come to bear in the consideration of how we should present the history of the Troubles in Northern Ireland’s museums and the value of preserving the built heritage of the Troubles. This paper uses the example of the ‘transformation’ in the South African heritage sector that came with the end of apartheid as a means to raise areas of concern that have resonance for Northern Ireland. It shows that for both Northern Ireland and South Africa it is important to think further about the impact of display, the power dynamics embedded in the construction of heritage, and the complexity of building a shared narrative from a contested past.     

Heritage,identity and community engagement at Dunluce Castle,Northern Ireland

As Northern Ireland transitions out of conflict, increased attention is being paid to the role heritage can play in building peace across society and developing a more sustainable future. Recent archaeological investigations at Dunluce Castle have uncovered elements of the site’s Gaelic past and the remains of an early seventeenth-century town built immediately prior to the Crown-sponsored Plantation of Ulster. The project included a dynamic programme of community engagement and outreach that created opportunities to work as a group in the embodied act of recovering the physical past. This formed a space in which to challenge aspects of the region’s contested past and facilitated the renegotiation of accepted local histories and existing identity constructs.     

试论北朝佛教造像碑

造像碑是北朝盛行的一种民间佛教造像形式。本文以大量的实物资料为例,从碑体形制的演变、雕刻题材及造像组合、艺术风格及表现手法、造像题记及书法艺术等方面入手,探讨了北朝造像碑的发展与演变过程。     

苏北地区可持续发展中的资源环境问题研究

通过苏北与苏南的对比分析、资源环境现状与开发利用潜力评价、以及资源环境与发展关系的定量分析评价,表明苏北资源有较大优势,开发利用潜力大,具有对区域发展的较强支撑能力;资源利用效率不高、承载能力下降过快,环境负荷过重,问题较多,已构成对区域可持续发展的约束与限制;区域发展中的经济增长速度不快,资源-环境-经济大系统不够协调。提出了资源环境系统调控与支撑能力建设的科学对策。     

北朝袒右肩陶俑初探

北朝时期,战事频繁,社会动荡不安,民族关系复杂,不同文化不断碰撞、交流和融合.在这种大环境下,北朝时期的文化艺术呈现出多姿多彩的面貌.袒右肩陶俑是北朝墓葬中使用的一类特殊陶俑,数量不多,但非常富有特色.本文试图在详细统计资料的基础上,初步探讨袒右肩陶俑的主要特征及其出现原因.     

北齐韩祖念墓出土鎏金铜器和金银器的无损检测研究

北齐韩祖念墓位于山西太原市北郊区小井峪乡小井峪村。太原市文物考古研究所对其进行发掘,共出土了22件鎏金铜器和金银器。利用无线显微镜、X射线荧光能谱仪等科技手段,对这些器物进行无损科学分析。研究结果表明,鎏金铜器均为铸造而成,然后采用金汞齐表面热处理,金银器在技术和风格上均受到了西域文化的影响。研究成果为全面了解北齐时期金属器制作技术的发展提供了重要的科学依据。     

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。     

北齐韩祖念墓出土玻璃杯考--兼论魏晋南北朝时期波斯玻璃器之东传

1982年太原北齐韩祖念墓出土了一件玻璃高足杯,我们用X射线荧光光谱对其进行了无损分析。检测结果表明:这件玻璃杯是典型的萨珊草木灰类型玻璃。结合器形、纹饰和文献记载,推测其应为波斯萨珊使者向北齐进献的贡品,为萨珊玻璃沿丝绸之路传播提供了新的证据。本文还对魏晋南北朝外来玻璃检测结果进行了总结,并系统划分了这一时期舶来玻璃的类型及其在中国分布的地域和时代特征。     

Prehistory of Chihuahua and Sonora,Mexico

The North American Southwest includes much of Mexico as well as the southwestern United States. The area north of the international border has been studied intensively and its culture history is widely known; the portion south of the border has usually been ignored. This essay proposes a new term for the entire culture area, Northern Mexico, and provides a summary of local sequences for two states in the region, Chihuahua and Sonora. The general sequence in the U.S. Southwest (Paleo-Indian, Archaic, and Ceramic periods) also holds in northwest Mexico. Preceramic occupations are poorly known. The Ceramic period saw the rise of a number of local cultures, which varied greatly in adaptation and social complexity. The basic culture pattern of Northern Mexico is derived from that of central Mexico, but direct Mesoamerican intervention in the region was apparently limited. While the issue of Mesoamerican-Northern Mexican relationships has dominated scholarly debate for decades, the greater need is to define and explain cultural variability within and between local sequences.