鹤壁刘庄遗址下七垣文化墓地出土人骨标本鉴定报告

本文是刘庄遗址下七垣文化墓地出土人骨的鉴定报告。共对202例个体进行了鉴定。对死亡年龄的分析结果表明,该批古代居民的死亡高峰集中25～35岁和40～50岁两个年龄段。该墓地古代居民齿科疾病患病率低。     

考古学文化命名原则对古代瓷窑遗址命名方式的启示

瓷窑命名方式有以古文献记载的内容命名以及按现今地名命名两种方式。采用古文献记载的方式大致可分为以窑址所在州县名称命名、以窑址所在的小地名命名、以窑场所在方位命名、以窑场生产性质命名和以督窑官或窑场主姓氏命名五种方式。按现今地名命名的方式多受通行的考古学文化命名方式的影响。但两种命名方式都存在混乱的情况。根据考古学文化命名的原则,本文为古代瓷窑遗址命名提出三点建议,强调在窑址命名中注重窑址内涵中的稳定因素和窑址的空间分布范围。     

生境的选择与楚文化的兴起

本文借助生态学理论,对楚人的南迁过程进行了梳理,并对其迁徙原因进行了剖析。认为自楚先季连族始,开始了南迁。商代前期,其活动地域在丹江流域;商代后期,其活动地域先在丹江与汉水交汇处,后在汉水中游的方山一带;商末至西周时期,其活动地域在湖北西北的荆山一带;东周以后,其中心地域在长江与汉水之间的宜城平原和江汉平原上。迁徙有自然的原因也有人为的原因,楚文化的孕育、形成与发展则是楚人对于生境选择的结果。     

湘西苗族巫傩文化的人神关系伦理意蕴探析

湘西苗族巫傩文化的人神关系伦理意蕴,主要表现在：既相信自己又相信神灵的宗教观念,娱人娱神、以人为上的宗教情感,仪式模拟“难题考验”的宗教活动三个方面,其中凸显了人的主体地位。     

南阳秦汉考古学文化内涵及其历史诠释——以南阳丰泰墓地为个案进行的考察

南阳丰泰墓地的时间跨度由战国晚期至东汉晚期,其文化内涵在器物形态、组合特征、墓葬结构等方面都有独具特色的地方。战国晚期,南阳地区政权更迭频繁,韩、楚、秦的文化势力也因此相继出现,共存发展,至战国末期形成了融三者于一体的新型仿铜陶礼器组合,并在秦汉时期迅速发展,成为主流的文明形态。与此同时,以双耳罐为代表的楚系地方文明不绝如缕,顽强生存。两者共同构成了秦汉文明的基础。这种新型仿铜陶礼器文明自身的发展变化,及其与楚系地方文明之间的互动关系,印证了秦汉中央集权政治统治力的强弱变化,以及秦汉社会盛衰的历程。西汉晚期以后开始流行的模型明器,则昭示着新的丧葬观念、丧葬礼仪的诞生。     

纺织品文物回潮操作机理初探

纺织品纤维所含有的亲水基团是纺织品文物吸湿回潮处理的前提。纤维回潮后塑性变形能力增加,进而可借助一定技术条件对糟朽、干燥脆弱织物进行保护修复处理。在操作完成后,纤维内部分子链被重新排列,所吸收的水分会逐渐释放出来,直到与外界保存环境保持平衡。在此过程中形成的新的次级化学键将阻止纤维内部被重排的分子链回到回潮前的状态,这就使得纺织品文物回潮后的处理效果得以保存。     

The role of the Parlement de Paris in the ratification and registration of royal acts during the reign of Charles VI

The following article corrects the mistaken assumption held by a number of historians that during the reign of Charles VI of France it was necessary for the Parlement de Paris to publish and register all important royal ordinances before they could be executed. Individual cases are discussed to show the nature of the prerogatives of the Parlement and the methods used for the ratification and registration of royal acts.     

Lipid residue analyses of Early Neolithic funnel-beaker pottery from Skogsmossen,eastern Central Sweden,and the earliest evidence of dairying in Sweden

This study address the question of the use and function of Early Neolithic (4000–3000 cal. BC) funnel-beaker pots from Mälardalen in eastern Central Sweden. The material studied is pottery from a wetland offering at the site Skogsmossen in the province of Västmanland. While deposited under ritual circumstances in a fen, the pots were likely used in a domestic domain on the settlement adjacent to the offering fen, prior to final deposition. The lipid analysis indicate a varied vessel use, there are traces of aquatic resources, plants, terrestrial animals and milk. The identification of milk residue is the oldest so far from Sweden.     

On Dittmer's Popular Culture,Geopolitics, and Identity as a classroom resource

In this intervention, four geographers, all of whom have used Jason Dittmer's book, Popular Culture, Geopolitics, and Identity, in their classes, assess its status as a teaching resource. All have had considerable success using Dittmer's book, alongside other resources, to cultivate critical thinking and critical knowledge production in a wide range of classes.     

Settler nationalism: Ulster unionism and postcolonial theory

Despite the capacity of postcolonial theory to accommodate a wide variety of situations, one area of postcolonial experience still has not received much attention – the experience of non-hegemonic settler colonies, that is settler colonies that did not in the end succeed in dominating native populations politically or culturally. Analysis of the unionist community in Northern Ireland offers a number of refinements to postcolonial theory at the same time that it demonstrates how postcolonial theory can enrich our understanding of non-hegemonic settler populations. While every postcolonial culture, native or settler, is uniquely structured by specific historical circumstances, there are features that many of these cultures share, such as hybridity, estrangement, incommensurability, contradiction, mimicry, miscognition, ambivalence, resistance, and the construction of mythical/historical narratives. The structure of these features, however, differs between native and settler cultures, and it differs in a way that makes one culture the mirror image of the other. This should not be surprising since the same colonial situation produces both native nationalism and settler nationalism, and they are both subject to similar colonial contradictions. Recognising settler nationalism as a legitimate part of postcolonial studies opens up the possibility of exploiting the in-betweenness of settler cultures. Emphasising this in-betweenness, and thus its affinities with native nationalism, suggests that settlers, particularly non-hegemonic settlers, are likely to find more in common with the natives they see themselves in opposition to rather than with the colonisers they identify with.