The Legacy of Nineteenth-century Replicas for Object Cultural Biographies: Lessons in Duplication from 1830s Fife

The St Andrews Sarcophagus and Norrie's Law hoard are two of the most important surviving Pictish relics from early medieval Scotland. The entanglement of their later biographies is also of international significance in its own right. Soon after discovery in nineteenth-century Fife, both sets of objects were subject, in 1839, to an exceptionally precocious, documented programme of replication through the enlightened auspices of an under-appreciated antiquarian, George Buist. This well-evidenced case study highlights how and why replicas, things that are widely prevalent in Europe and beyond, are a ‘thick’ and relatively unexplored seam of archaeological material culture that we ignore at our peril. These particular replications also offer new insights into the vision, intellectual and practical energies of early antiquarian societies, and their web of connections across Britain and Ireland.     

城山三郎的《官僚们的夏天》

《官僚们的夏天》是日本一部社会经济小说。小说主要描写的是在20世纪60年代日本经济高速发展时期,通产省官员们为了提高日本企业的国际竞争能力,通过学习他国经验以及调研和论证起草产业立法的不同观点和争论,以艺术表现揭示如何与时俱进调整产业结构、政策、法规以求经济发展。作者的观点是支持产业立法的,赞同由政府与民间协调合作的形式,对重点产业给予优惠政策或扶植。小说在1973年石油危机后日本面临着再一次的产业转型的时期发表,旨在进一步强调产业立法和经济发展之间关系的重要性。     

华侨房屋权益保护的法律思考：问题与对策

论文以厦门市内侨房处理中的法律问题及现实问题为例,结合现行《物权法》的相关原则及规定,对被改造、征收的华侨房屋之“一房两制”问题、“两权分离”问题、华侨信托代管房之清退问题以及城市侨房的拆迁补偿问题等,进行了分析研究,并提出了相应的法律对策。主要观点有：华侨房屋的所有人对自己享有所有权的房屋具有完全的权利,必须受到《物权法》的保护;因历史原因被“错改”的华侨房屋应当退还给业主,但根据当时的政策规定,对华侨的非住宅房屋,国家已进行了赎买或者改造的房屋,所有权为国家所有,不存在退还产权问题;政府机构对确定为华侨的房屋应主动退还给所有人;对已经拆迁的房屋应当按照法律规定进行补偿;《物权法》规定了财产平等保护的规则,因此华侨房屋权益优先保护的观念和处理方式不再符合《物权法》的规定。     

Police power in green: Furthering political ecologies of the state

The growth of wildlife and environmental crime has catalysed efforts to strengthen state policing to better exert control over activities, flows, and people that threaten states’ desired socio-ecological orders. The expanded role of policing in and over human-environment relations provokes conceptual and empirical imperatives to better centre policing in political ecology and political geography scholarship on state-environment relations. This article begins with the question of how political ecology might better account for and conceptualise policing power, and how doing so can help understand how, where, and through what practices and institutions states exercise power over socio-ecological relations. To capture the role of policing in exerting power and control over socio-ecological orders, this article brings together insights on critical theories of police power, conservation power and state power to develop the concept of police power in green. I argue that police power in green grounds the mechanisms through which state power is exerted over socio-ecological relations in ways that reflect a broader strengthening of state power. I use multi-scalar and ethnographic research to examine three processes that extend and expand police power in green, and related state power. These are: 1) expanding conservation law and criminality beyond conservation spaces to national territory; 2) creating new environmental police bodies; 3) strengthening and expanding traditional policing, enforcement and criminal justice institutions. I end by outlining how police power in green can connect and further critical scholarship on political ecologies of the state and broader debates on policing, the green state and state power.     

一件中国国家博物馆馆藏铜雕塑锈蚀产物的分析研究

铜雕塑作为现代艺术品因其历史价值、文化价值、审美价值、科技价值和时代价值被越来越多的博物馆收藏。经过岁月的洗礼,雕塑上有时也会出现锈蚀产物,锈蚀产物或影响艺术品的美感或进一步损害雕塑,因此需要对锈蚀产物进行鉴别,然后采取适合的方法将其去除。为此,通过超景深三维视频显微观察、扫描电子显微镜-能谱仪、显微激光拉曼光谱和傅立叶变换显微红外光谱对一件中国国家博物馆馆藏铜雕塑锈蚀产物进行取样分析。能谱结果表明该锈蚀产物中没有氯离子,再结合拉曼光谱和显微红外光谱结果可以确定锈蚀产物是蓝铜钠石[Na₂Cu(CO₃)₂·3H₂O]和含有钠离子和氧离子的水合甲酸铜[Cu₄Na₄O(HCOO)₈(OH)₂·4H₂O],这种铜锈蚀产物在国内报道较少。为防止它们进一步腐蚀和损害雕塑,选择使用物理方法将锈蚀产物清除。科学的检测方法和分析手段为铜雕塑保护方案的制定提供了重要信息支撑和理论依据。     

The Political Style of Hubert H. Humphrey

Abstract

Political philosophy has a “curious” place in intellectual affairs. It wants to know whether philosophy has a place in the city. It also is aware that once political things have accomplished their purpose, the major issues of what-it-is-to-be-a-human-being remain. Aristotle warned that politics was not the highest science as such, but an understanding of politics that saw no place for anything but the political would end in a tyrannical exclusion of the human good from public life. Politics would claim that its definition of the good was the only definition. This exclusion meant that there was no natural or transcendent order to which man was open. The discipline of political philosophy, at its best, is open both to human and, indirectly, to divine things, as Artistotle intimated.     

Lex alterius: Using Law to Construct Confessional Boundaries

Historians and anthropologists are confronted with a persistent problem for which there is no clear solution: the conceptual tools which we use to attempt to understand cultures are themselves products of (often) the very cultures we are attempting to understand. Take “religion”. Boyarin ([2004]. “The Christian Invention of Judaism: The Theodosian Empire and the Rabbinic Refusal of Religion.” Representations 85: 21–57) has argued that the very concept of “religion” as we know it was a product of the fourth and fifth centuries, as bishops and emperors constructed Christianity as a religion (the true one, of course), and in counterdistinction constructed “Judaism” and “Hellenism” (or paganism) as “false” religions. For Boyarin, Judaism only becomes a “religion” when Christian authorities define it as one. The same could be said for the jumble of texts, beliefs and rituals that the English, upon arriving in India, lump together under the name “Hinduism”, which they turn into a religion. Building, defining and policing borders between confessional groups has been an important part of constructing identities—or visions of community—in various societies, in particular those ruled by Christians or Muslims, from the time of the fourth-century Christian Roman emperors. In this article, I examine how Christian and Muslim jurists of the fourth to eleventh centuries use law to define and police confessional boundaries, in particular how they attempt to limit interactions that could transgress or blur those boundaries: shared meals, sexual contact, syncretic practices.     

另类社会空间:中国边疆移民社会主要特殊性透视(1644-1949)

边疆社会存在许多内地社会所不曾具有并且往往为学术界所忽视的文化现象。本文所使用的“边疆社会”的术语并不是简单地以地理范围为依据,而更主要的是企图从文化人类学角度揭示拉铁摩尔所谓的“边疆风格”(the frontier style)现象,与通常所谓的“边疆地区的社会”这一术语在内涵上大相径庭,可以作为透视边疆移民社会中“边疆化”诸多现象的概念工具。     

氧气（O2）对文物材料的劣化作用

氧(O2)是大气的主要成分之一,地面上的很多物质都受到氧(O2)的作用而氧化变质,文物材料也不例外。有关空气污染物对文物的影响破坏已引起人们足够的重视,但由于氧是动植物生命活动所必需的,因而氧对文物材料的劣化作用及其防治方法至今没有受到重视。本工作以氧的分子结构、键能和成键特性为出发点,说明了氧的化学活性,以及它对金属文物和有机材料文物的劣化变质作用的方式和特点,以引起文物保护工作者对这一问题的重视。同时也论述了馆藏文物保护中的一些防氧措施,成膜法和环境封存法是今后应开展的相关研究课题。     

坂本龙马与《万国公法》

《万国公法》之于日本,具有将近代法意识引入日本本土的思想史意义。在解读与消化《万国公法》的过程中,德川幕府的积极态势为《万国公法》向广大民众流播营造了时代氛围。土佐藩的脱藩志士坂本龙马对《万国公法》的理解与实际应用,为幕末乃至于现今日本外交事务处理提供了范本。