陕西靖边五庄果墚遗址发掘简报

五庄果墚遗址位于陕西省靖边县黄蒿界乡小界村西北部,距离县城约30公里,现为省级文物保护单位。遗址中心位于五个连绵的山峁上,相传该处曾有五户人家居住,因而得名五庄果墚。五庄果墚遗址面积约30万平方米以上,文化内涵以仰韶时代晚期至龙山时代早期遗存为     

陕西华阴兴乐坊遗址动物遗存分析

一、前言兴乐坊遗址位于陕西华阴市桃下镇兴乐坊村南侧,北依渭水,南靠秦岭山脉。2009年3～7月,陕西省考古研究院和渭南市文物保护考古研究所在该遗址发掘了约1000平方米,发现庙底沟文化时期的灰坑52个、窑址3座、墓葬1座、瓮棺葬1座,出土丰富的遗物。同时对遗址中采集     

唐睿宗桥陵陵园遗址考古勘探、发掘简报

桥陵是唐睿宗李旦的陵园,通过对陵园遗址开展考古勘探,了解了陵园下宫遗址的总体布局和陪葬墓的数量、分布及墓园形制。在对陵园南门门址、南门西侧门阙、西侧番酋殿遗址进行发掘后,对唐代帝陵陵园建筑的结构和功能有了更深入的认识。     

广东省揭西县乌岽岭遗址发掘简报

2013年7～8月,广东省文物考古研究所在揭西县河婆镇乌岽岭,抢救清理了一处新石器时代晚期虎头埔文化遗址,遗址内遗迹多为灰坑,出土了较多陶器、石器,还有少量炭粒和果核,为研究粤东地区新石器时期的考古学文化提供了一批新材料。     

安徽固镇南城孜遗址战国秦汉墓葬发掘简报

南城孜遗址位于安徽省固镇县湖沟镇马楼自然村南。2014年～2015年,武汉大学历史学院考古系和安徽省文物考古研究所在遗址中清理战国秦汉墓葬七座,年代从战国中期延续到西汉早期。这批墓葬对于探讨皖北地区战国秦汉时期的考古学文化变迁具有重要参考价值。     

藤花落史前城址的几个问题

本文通过对《藤花落》报告的层位学、类型学分析,将藤花落城址相关的遗存分为四期,并在此基础上对藤花落城址进行了研究,认为该城址的城墙上和壕沟内的柱洞属于栅栏遗留,栅栏是与城墙、城壕等一体的防御设施;藤花落龙山文化遗存属尧王城类型,晚期文化面貌发生改变与王油坊类型龙山文化的东传有关。     

Income differences within municipalities in Finland, 1989–1997

Differences in income between population groups in Finland have begun to increase since the recession of the early 1990s. These differences are examined here in terms of mean taxable incomes per household in 1989, 1993 and 1997 in 1 × 1 km grid cells, and the results are compared with those obtained using postal districts and municipalities as areal units. In spite of the increase, taxable income differences within municipalities are still relatively small. It is clear, however, that incomes have risen more in areas of increasing population than in areas of declining population. The results also indicate that the smaller the areal unit used, the greater the income differences, and vice versa. Thus the results of analyses based on different areal units cannot necessarily be regarded as comparable.     

“SEEING” THE PAST: TEXT AND QUESTIONS OF HISTORY IN THE RĀJATARAṄGIṆĪ

Traditional scholarly opinion has regarded Kalha?a's Rājatara?gi?ī, the twelfth‐century Sanskrit chronicle of Kashmiri kings, as a work of history. This essay proposes a reinvestigation of the nature of the iconic text from outside the shadow of that label. It first closely critiques the positivist “history hypothesis,” exposing its internal contradictions over questions of chronology, causality, and objectivity as attributed to the text. It then argues that more than an empiricist historical account that modern historians like to believe it is—in the process bracketing out integral rhetorical, mythic, and didactic parts of the text—the Rājatara?gi?ī should be viewed in totality for the kāvya (epic poem) that it is, which is to say, as representing a specific language practice that sought to produce meaning and articulated the poet's vision of the land and its lineages. The essay thus urges momentarily reclaiming the text from the hegemonic but troubled understanding of it as history—only to restore it ultimately to a more cohesive notion of historicality that is consistent with its contents. Toward this end, it highlights the concrete claim to epistemic authority that is asserted both by the genre of Sanskrit kāvya generally and by the Rājatara?gi?ī in particular, and their conception of the poetic “production” of the past that bears a striking resonance with constructivist historiography. It then traces the intensely intertextual and value‐laden nature of the epistemology that frames the Rājatara?gi?ī into a narrative discourse on power and ethical governance. It is in its narrativity and discursivity—its meaningful representation of what constitutes “true” knowledge of time and human action—that the salience of the Rājatara?gi?ī may lie.     

Proselytizing Islam — Problematizing “Salafism”

This article discusses the contemporary European setting pertaining to Islamic interpretations, mainly so called Salafi Islam. The empirical material is based on publications by a Swedish group that conducts street da?wa, aiming to proselytize among non‐Muslims. The ideology, as presented in official publications to be used for da?wa, is described and analyzed as part of a larger da?wa‐movement with Salafi‐inclinations in Europe. The group is not unique, but rather one example of many in Europe, at least concerning the activism advocated. The presentation of the group serves to reflect upon global influences and similarities among contemporary Islamic da?wa activism, as well as effects that the national context has on the choice of predominant themes addressed by the group as well as interpretative strategies used. The overarching aim with the article is to problematize the common usage of the concept Salafi among scholars of religion to describe and characterize contemporary Islamic groups of various kinds. The conclusion calls for a more nuanced approach concerning conceptualizations and the use of typologies in studying contemporary Islamic groups in a minority setting.