扬州甘泉山二号墓年代献疑

根据墓葬形制和随葬品特征,可以推定扬州甘泉山二号墓主是东汉晚期而不是东汉早期的广陵王。文献记载也表明,终东汉之世,广陵国的王国地位始终保持,附近发现的"广陵王玺"金印为东汉晚期或使用至东汉晚期的可能性都存在。     

Late Pleistocene Crocuta crocuta spelaea (Goldfuss, 1823) clans as prezewalski horse hunters and woolly rhinoceros scavengers at the open air commuting den and contemporary Neanderthal camp site Westeregeln (central Germany)

Late Pleistocene Ice Age Crocuta crocuta spelaea ( Goldfuss, 1823) hyenas from the open-air gypsum karst site Westeregeln (Saxony-Anhalt, central Germany) is dated into the early to middle Late Pleistocene. Hyena clans apparently used the karst for food storage and as “commuting den”, where typical high amounts (15% of the NISP) of hyena remains appear, also faecal pellets in concentrations for den marking purposes. Additionally small carnivores Meles, Vulpes and Mustela appear to have used some cavities as dens. Several hundreds of lowland “mammoth steppe fauna” bones (NISP = 572) must have been accumulated primarily by hyenas, and not by Neanderthals at the contemporary hyena/human camp site. Abundant caballoid horse remains of “E. germanicus Nehring, (1884)” are revised by the holotype and original material to the small E. c. przewalskii horse. Woolly rhinoceros Coelodonta antiquitatis remains are also abundant, and were left in several cases with typical hyena scavenging damages. Rangifer tarandus (11%) is mainly represented by numerous fragments of shed female antlers that were apparently gathered by humans, and antler bases from male animals that were collected and chewed in few cases (only large male antlers) by hyenas. The large quantities of small reindeer antlers must have been the result of collection by humans; their stratigraphic context is unclear but such large quantities most probably resulted from schamanic activities. The hyena site overlaps with a Middle Palaeolithic Neanderthal camp, as well as possibly with a later human Magdalénian site.     

Celebrating the Memory of Victory: Tracing the memories of the Battle of Brunkeberg (1471)

This article investigates different, but partly overlapping, memorializing processes linked to the Battle of Brunkeberg (1471). In the decades after the battle, memories of the battle not only served to construct the event as a narrative of victory that reinforced notions of legitimate power and a Swedish community, but also formed the basis of potentially divisive emotions of fear and anxiety among the people in periods of political turbulence. The analysis of memory as articulations of co-existing, partly contradictory, and selective narratives and symbolic expressions shows how various memory practices and formats intersect in the political culture and identities of the past.     

Cultural geographies of the contact zone: Gaels,Gallsand overlapping territories in late medieval Ireland

In writing about the social and cultural geographies of the past, we frequently reinforce notions of difference by using neatly delineated ethnic terms of reference that often superscribe the complexities of reality on the ground. Referring to ‘Gaels’ and ‘Galls’, demarcating ‘native’ and ‘foreign’ worlds in late medieval Ireland, is but one example. We often exaggerate, too, the boundedness of geographical space by speaking more of frontiers and less of overlapping territories. Using the context of late medieval Ireland, I propose in this paper the application and broadening of the concept of the contact zone—prevalent in postcolonial studies for a number of years—to address this specific issue of overstating social and cultural geographical cohesion and separation in the past. The use of the concept of the contact zone in geography has been largely confined to the modern period, which in the extant literature has received priority for various reasons, not least of which is the wider availability of source material. However, in this paper, I suggest that its relevance to the study of the medieval period is equally as strong, and perhaps its application can serve to deflect our imaginings of earlier geographical worlds as somehow more static and less complicated, and instead open the possibility of reading the fluidity and interconnections of the more distant past.     

Bat cave and Hobbit hole,microbats of Liang Bua (Flores,Indonesia)

Liang Bua is a limestone cave on the island of Flores, Indonesia. Palaeontological and archaeological excavations at this site have unearthed one of the best insular records of fossil bats to date. The assemblage is numerically dominated by the horseshoe bat species Rhinolophus euryotis, followed by the leafnosed bat Hipposideros diadema. In addition to these species, remains of Rhinolophus simplex, Hipposideros sp. cf. H. sumbae, Murina sp. aff. M. florium, Taphozous sp., Kerivoula sp. and Miniopterus sp. have also been recovered. Two taxa found in Liang Bua, Rhinolophus euryotis and Miniopterus sp., are not apparent in the modern bat fauna of Flores. Some specimens, found during the more recent excavations, are known from specific depths. Two age-groups are represented. The stratigraphically oldest is 74–61 ka and includes Murina sp. aff. M. florium and Rhinolophus euryotis. Conversely, the younger, Holocene, assemblage is much more diverse. Despite the relatively small amount of microbat material collected thus far, it displays a higher diversity than the rodents from the site. This is presumably related to the better dispersal ability of bats relative to other, non-volant mammals.     

Forgetting to remember,remembering to forget: late modern heritage practices,sustainability and the ‘crisis’ of accumulation of the past

This paper considers the implications for cultural heritage of observations regarding individual and collective memory which suggest that the process of forgetting is in fact integral to remembering – that one cannot properly form new memories and attach value to them without also selecting some things to forget. Remembering is an active process of cultivating and pruning, and not one of complete archiving and total recall, which would overwhelm and cause us to be unable to make confident decisions about which memories are valuable and which are not. I argue that the same is true of heritage; that as a result of its increasingly broad definition, and the exponential growth of listed objects, places and practices of heritage in the contemporary world, we hazard becoming overwhelmed by memory and in the process rendering heritage ineffective and worthless. I refer to the consequence of this heterogeneous piling up of disparate and conflicting pasts in the present as a ‘crisis’ of accumulation of the past. To deal with this crisis adequately, we must pay increased attention to the management of heritage. This should not only refer to processes of preservation and conservation, but also to active decisions to delist or cease to conserve particular forms of heritage once their significance to contemporary and future societies can no longer be demonstrated. Deaccessioning and disposal must become a key area of attention for critical heritage studies in the coming decades if heritage is to remain sustainable and uphold its claims to relevance in contemporary global societies.     

论清末的省界观念

清末的省界观念,学界对其在多个领域中的普遍存在缺乏清晰的认识和更进一步的探究.其实,到了清末,以地缘情结为基础的省界观念无论是在地方政权体系、私营经济领域当中,还是在留学生特别是留日学生群体、资产阶级革命派当中,都广泛地存在着,并产生着极其恶劣的影响.直到21世纪的今天,省界观念依然如幽灵一般无处不在,因此,涤荡省界意识,有着重要的现实意义和价值.     

Monks and children: corporal punishment in Late Antiquity1*

This article examines the place of corporal punishment in early monastic discipline. By comparing the role assigned to corporal punishment in a variety of monastic rules from across the late antique Mediterranean, from the Rules ascribed to Pachomius (d. 348), to the Rule of Benedict from the mid-sixth century, it demonstrates that late antique monastic writers had a sophisticated and ordered approach to this type of penalty. This approach drew both on the concept of the absolute authority of the punishing father in Scripture, and on the limitations of Roman social expectations and ancient educational values to such absolute authority. As a result corporal punishment was seen either as a last resort when all other disciplinary measures had failed to bring about a reasonable response, or the appropriate punishment for an offence that originated from irrational conduct. Contrary to ancient household practices, however, which seem to have reserved corporal punishment for small children and slaves – conventionally perceived to lack ability to reason – late antique monastic rules invoked corporal punishment as a possibility for every member in the community who demonstrated irrational behaviour. In this way they blurred traditional boundaries between children, slaves and adults.     

晚清至民国徽州小农的生产与生活——对5本婺源县排日账的分析

The Pairizhang (day-to-day accounts) found in Huizhou were mostly written by the pupils in old-style private school. They seem similar to a dairy in some way with the activities of family members (mostly male) as the main contents. However, they differ from modern diaries in many ways. It was a common practice in Wuyuan County to keep day-to-day accounts in the late Qing Dynasty and the Republic of China. By analyzing the 5 accounts found there, many underlying facts can be revealed, such as the time allocation of the main labor force, the composition of the peasant’s family economy, the general situation of productive activity and the days and ranges of their outdoor activity, etc. All these findings can help us have a better understanding of the peasants’ life in Huizhou at that time. __________ Translated by Li Dan from Jindaishi Yanjiu 近代史研究 (Modern Chinese History Studies), 2008, (2): 119–124     

清末印花税的筹议与实施

印花税系晚清时期由西方国家传入中国的一大税种,在财政困绌、赔款筹措和洋务新政等因素的促动下,朝野人士多有论介,间或付诸实施,也因民间反对甚力,不免虎头蛇尾,成效未具.1906年鸦片禁政推行后,鸦片税厘开始缩减,为了抵补洋土药税收,度支部匆忙之间筹划研究,短时间内制定了印花税实施的有关章程,希图依靠该税筹措经费,达到抵补鸦片税的目的.无奈清末中央与地方财政关系复杂,民间反对甚烈,印花税不得不日渐式微,成效不大.