从朝鲜时代的宫中仪礼看遮日的功能和特性——以19世纪以后宫中宴享为中心

朝鲜时代宫中举行仪礼行事时,经常排设和使用一种名为“遮日”的能够隔断日射和降雨的幕构造设施。作者以19世纪以后宫中宴享为中心分析了遮日的功能与特性,详细探讨了遮日的构成、种类、材料和排设方式等具体特性,并对在宫中仪礼行事的举行地如何使用遮日加以推断性的复原。     

清代瓷质祭礼器略论

本文通过对故宫博物院藏瓷器实物的考察,并结合《皇朝礼器图式》、《备物昭诚》等内府彩绘本清代典制书籍,考述了礼书记载的各式瓷质仿古礼器在乾隆时期确有生产,且嘉庆、道光、咸丰、同治、光绪朝都有补做。同时,因清代礼制规定国家诸祀和内廷诸祀的行礼场所和受祭对象不同,导致瓷质祭礼器的生产制度、造型与种类也有所差别。     

中国礼乐文明之源——以史前乐舞遗存为例

前仰韶时期的乐舞遗存仅作为日常生活用品,至仰韶时代晚期陶鼓乐器已为少数权力阶层拥有,龙山时代以鼓磬为组合特征的乐舞遗存标志中国礼乐明的基本形成。     

Ritual and Politics: An Examination of the 1072 Primal Ancestor Debate in the Northern Song

In considering the vital role played by imperial rites in claiming political legitimacy and maintaining social stability, Chinese emperors endeavored to present themselves as the perfect model for their subjects in terms of ritual performance. Focusing on a Northern Song (960–1127) ritual debate over the placement of imperial ancestors’ spirit tablets and ancestral chambers, especially that of the Primal Ancestor, this study aims to contribute to a better understanding of discussions on ancestral rituals and how they were intensified during the implementation of Wang Anshi’s New Policies. More importantly, this study reveals the differences between Song scholar-officials’ political positions and intellectual interests, thus providing a new interpretation of Song factionalism from the perspective of ritual politics.     

殷墟青铜礼器铸造工艺研究综论

本文评述了与殷墟青铜礼器铸造工艺研究相关的技术史、考古学和艺术史文献,概述了殷墟治铸遗址的发现和研究状况,分析取得的认识和存在的局限,探讨了在技术演进、文化传播及治铸业的组织管理等方面值得深入的问题.     

Time‐bubbles of nationalism: dynamics of solidarity ritual in lived time

The growth of modern nationalism can be attributed to structural causes, especially the growth of the strong bureaucratic state that penetrates society, creating cultural uniformity and national identity. But structurally based nationalism need not be very intense, or constant; even when institutionalised in periodic formal rituals, it can be routine, low in emotion – even boring. We need to explain sudden upsurges in popular nationalism, but also their persistence and fading in medium‐length periods of time. Nationalist surges are connected with geopolitical rises and falls in the power‐prestige of states: strong and expanding states absorb smaller particularistic identities into a prestigious whole; weaker and defeated states suffer delegitimation of the dominant nationality and fragment in sudden upsurges of localising nationalities. Passing from macro‐patterns to micro‐sociological mechanisms, conflict producing solidarity is a key mechanism: dramatic events focus widespread attention and assemble crowds into spontaneous ‘natural rituals’ – mass‐participation interaction rituals, as distinct from formal rituals. Evidence from public assemblies and the display of national symbols following the terrorist attacks of 11 September 2001 (9/11) shows an intense period of three months, then gradual return to normal internal divisions by around six months. Spontaneous rituals of national solidarity are produced not only by external conflict but by internal uprisings, where an emotional upsurge of national identity is used to legitimate insurgent crowds and discredit regimes. Although participants experience momentary feelings of historic shifts, conflict‐mobilised national solidarity lives in a 3–6‐month time‐bubble, and needs to institutionalise its successes rapidly to have long‐term effects.     

Comments on archaeology into the 1990s

This article focuses on the complexity of Early Bronze Age weapon depositions. While some of the deposited weapons have been disabled by intentional breakage, others seem to be more or less unused. A plausible explanation for the variability is that the surrender of lethal weapons to land or water was a means of coping with their power or agency – their individuality. We suggest that weapons, in their capacity as extensions of warriors’ bodies, may have substituted for humans in ritual depositions. The metalworkers also come into play, due to their capacities in the processes of making weapons and shaping weapon technologies. Although we consider the three depositions that we discuss to relate to rituals on the occasion of warfare, we are not aiming for a uniform explanation. In the same way as the patterned human behaviour of a ritual is a means of subsuming individual events into a greater order, so a focus on general patterns may subsume the complexity of the past by ignoring the many different events leading to, e.g., the deposition of metalwork. Far from seeing these perspectives as contradictory, we try to use three well-documented individual cases to shed light on the variability within the pattern.     

“If I were hungry,I would not tell you” (Ps 50, 12): Perspectives on the Care and Feeding of the Gods in the Hebrew Bible

Abstract

In the Hebrew Bible, sacrifices are described as food for Yahweh and thus the sacrificial system corresponds with the general Ancient Near Eastern system of the “care and feeding of the gods” At the same time, human-divine commensality is problematized in narrative texts such as Judges 6 and 13, where the burnt offering is stressed as the only and necessarily different way the deity may consume food. Finally, some passages, such as Psalm 50, quoted above, explicitly reject the notion that sacrifices and offerings should be required as sustenance for Yahweh since he is the creator and owner of the world and everything in it.

This article offers a survey of various views on sacrifice as food for the deity in the Hebrew Bible and discusses these views in their Ancient Near Eastern context. It is suggested that the main understanding of sacrifice as meal in the Hebrew Bible is one that emphasizes difference through commensality and stresses the incompatibility of the human and the divine sphere through the social locus of the meal.     

Ochre,Ground Stone,and Wrapping the Dead in the Late Epipalaeolithic (Natufian) Levant: Revealing the Funerary Practices at Shubayqa 1, Jordan

The appearance of rich and diverse funerary practices is one of the hallmarks of the Late Epipalaeolithic Natufian in the Levant. Numerous burials at a number of sites excavated mostly in the Mediterranean zone of the southern Levant have fed into the interpretation of the Natufian as a sedentary society of complex hunter-gatherers. Here, we report on the human remains recovered from Shubayqa 1, a well-dated early to late Natufian site in northeast Jordan. The majority of the minimum of 23 individuals that are represented are perinates and infants, which represents an atypical population profile. Ground stone artifacts and traces of colorants are associated with some of these individuals, providing a rare insight into funerary treatment of subadults in Natufian contexts. We interpret the Shubayqa 1 evidence in the light of current and ongoing debates concerning Natufian burial practices and the issue of social complexity.     

From site formation to social structure in prehistoric Thailand

Abstract

The archaeological record in mainland Southeast Asia from ca. 2000 b.c. to the formation of early states in the mid-first millennium a.d. is built on excavations in mounded settlements that incorporate habitation, industrial, and mortuary remains. For most sites, formation processes are not readily identified. have presented a new view of the social organization of the Southeast Asian “metal age” based on a reinterpretation of mortuary and settlement data, founded on their premise that the dead were interred in, under, or in conjunction with domestic residences rather than dedicated cemeteries. They argue that such house societies were instruments for remarkably long-term occupation of individual settlements by heterarchic, non-violent supravillage affiliative social groupings. A detailed examination of the evidence for such residential burial suggests a lack of convincing evidence until the Iron Age. Moreover, new dating programs have shortened the prehistoric sequence, leading to more rapid and intense social changes than hitherto suspected.