云南少数民族服饰景观地域特征探析

少数民族服饰作为民族文化的重要组成部分,是非语言文化交流的途径之一,在传统文化的保持和传承方面起着重要的作用。本文分析了地理环境对云南少数民族服饰的影响、少数民族服饰景观的地域类型、特征及时空变异。认为民族服饰是最具有吸引力的旅游景观之一,在民族传统文化的开发和利用中应当给予高度重视。     

唐代礼官服色考——兼论《步辇图》的服色问题

传阎立本《步辇图》是一幅写实风格的艺术作品,描述了唐太宗接见迎娶文成公主的吐蕃赞普使者历史场面。该作品中包涵的有关隋唐时期服饰方面的图文信息,对于中国服装史研究有着重要的意义。笔者通过对唐代服色制度历史文献资料的整理与考证,结合前人的研究成果,试就图中引班使者的礼官所着官服之色名、品级以及该图中所绘场面的具体时间展开研究与探讨。     

Anglo-Saxon Economy and Ecology by a Downland Stream: A Waterlogged Sequence from the Anglo-Saxon Royal Settlement at Lyminge,Kent

Palaeoecological and geoarchaeological investigations which cover the Anglo-Saxon period are rare, particularly in chalk downland landscapes which are considered to have limited palaeoenvironmental potential. The present study explores a sequence which can be directly related to the occupation history of the major Anglo-Saxon settlement at Lyminge, Kent. This work demonstrated a sequence of palaeochannels and organic deposits associated with the latter part of an archaeological sequence which spans the 5th to the 11th centuries AD. A range of evidence for the environment and economic activity is presented which suggests landscape continuity, possibly stretching back as far as the Romano-British period. The sequence revealed worked wood and evidence for livestock management and cereal cultivation, some of which is contemporary with the final phases of occupation of a 7th century ‘great hall complex’ and its subsequent transformation into a royal monastery. Agricultural activity following the abandonment of the pre-monastic settlement area caused this stream margin to become gradually buried by ploughwash which displaced the channel over time and sealed the organic deposits. It is incredibly rare to find such organic preservation in direct association with an Anglo-Saxon downland rural settlement and this is the first time that such a sequence has been analysed in association with the latter phases of a known Anglo-Saxon royal and monastic centre.     

A saint,an abbot,his documents and her property: power,reform and landholding in the monastery of Homblières under Abbot Berner (949–82)

The monastery of Homblières, after 949, when it was turned from a community of nuns into a reformed Benedictine monastery under the rule of Abbot Berner, left a surprisingly large amount of tenth-century written material, producing both a Vita and a Translatio of Homblières’ patron saint Hunegund, as well as a large collection of charters. These documents allow us crucial insights into how a small monastery managed its possessions and its connections to patrons. This trail permits a closer view of strategies of landholding than can be had with many West Frankish monasteries. This article argues that the community at Homblières acted over several decades to consolidate its lands in specific locations. By producing such extensive documentation of his activities, Berner both solicited further donations for his monastery and protected its existing patrimony from potential threats.     

Devout Muslim masculinities: the moral geographies and everyday practices of being men in Turkey

While the academic focus on Muslim women’s dress and comportment has enriched our understanding of the multifaceted formation of pious femininities, there has been much less consideration of the embodied practices of Muslim men. What work does exist on Middle Eastern men’s piety, sexuality, and everyday conduct too often falls back on established categories, such as traditional, Western, or Islamic identities. Yet it is crucial not only to critically examine how we conceptualize masculinity in the Middle East, but also to recognize the political and cultural importance of how masculinities are enacted through everyday practices. In this article, we argue that questions of dress and bodily practice are relevant to an understanding of how young devout Muslim men navigate the complex spatiality of piety, morality, and masculinity in contemporary urban Turkey. Drawing on fieldwork with young devout men in Konya and Istanbul, we illustrate how multiple, competing devout Muslim masculinities participate in the production of uneven moral geographies in these two very different Turkish cities. Further, we find that the possibility of different ways to enact devout masculinity opens questions about the universality of Islamic knowledge and practice. We suggest that the embodied construction and regulation of the looking-desiring nexus tethers male sexual desire to the public performance of Islamic morality. Our intervention is thus to demonstrate how different versions of masculinity and Islamic piety striate the moral geographies of these two Turkish cities, and thereby to further recognition of the contingency and plurality of both masculinity and Islam.     

The monastic conversion of Romuald of Ravenna and the church of Sant’Apollinare in Classe

Romuald of Ravenna was one of the foremost reformers of the late tenth and early eleventh century, devoting his energy to establishing monastic communities that emphasised asceticism. After his death, he was celebrated for this work in a vita written by Peter Damian that described the conditions of the conversion of Romuald, who rejected the world after an encounter with St Apollinaris in the church of Sant’Apollinare in Classe outside Ravenna. Peter Damian’s detailed account of this space not only created a fitting location for the conversion to monastic life, but in its appropriation of the visual, textual and hagiographic landscape it would have invited his eleventh-century audience who entered Sant’Apollinare in Classe to share in the same type of experience as his monastic hero, Romuald, and to connect with Ravenna’s late antique patron saint directly.     

Reformist hagiography: the Life of St Roding of Beaulieu and the struggle for power in early eleventh-century Lotharingia

This article explores an example of ‘reformist’ hagiographic production in early eleventh-century Lotharingia by focusing on the Life of St Roding of Beaulieu, a small monastery in the diocese of Verdun. Until recently, this text was interpreted exclusively in terms of the scant information it provides for this institution's early medieval history and in terms of its ideological message regarding monastic discipline and leadership. By integrating the composition of this text into the then-current regional geography and political context, this article proposes a new approach to its interpretation and to the understanding of Beaulieu’s ‘monastic reform’ in general. Close analysis of the narrative reveals that its production was inspired by specific issues relating to local and regional politics in the mid-1010s, and that parts of the institution's recent history were veiled allegorically behind the portrayal of Roding. However, rapid changes in power relationships rendered those aspects of the text outdated within a few years. This raises significant questions regarding the long-term relevance of such hidden stories and the degree to which their ideological, political and other messages remained accessible to medieval audiences.