MacLiammóir's minstrel and Johnston's morality: cultural memories of the Easter Rising at the Dublin Gate Theatre

This article explores how Micheál MacLiammóir and Denis Johnston attempted to perform cultural memories of the Easter Rising at the Dublin Gate Theatre and thereby articulated their respective views on a colonial past that had to be reassessed anew, on the one hand, and a postcolonial future that still had to be made possible, on the other. By analysing how these two prominent Gate Theatre playwrights sought to commemorate the Rising through mediated performances, this article argues that the Gate Theatre did not simply serve as a playground for disinterested aestheticists but also created a stylised forum where the perceived strain between Ireland's traumatic history and its uncertain future could be addressed and reconfigured into a meaningful teleology. In doing so, this article attempts to demonstrate that the Gate Theatre served as a cultural counterweight to the Abbey's ostensible hegemony as a theatrical force in Irish identity formation.     

西汉初年陇西、北地、上郡治所考——以张家山汉简《秩律》所见各县等第为中心

汉代郡治之县,在同郡属县中秩级最高。由张家山汉简《二年律令·秩律》载录的各郡辖县秩级,可探知西汉初年某些郡的治所: 陇西郡治所为上邽县;上郡治所为高奴县;北地郡治所为彭阳县。此外,西汉初年汉中、河东、河内三郡治所也可以凭借《秩律》得到进一步限定。《秩律》在西汉初年郡治研究上的价值需要得到重视。     

Turning International: Foundations of Modern International Thought and New Paradigms for Intellectual History

Summary

This essay provides an overview of the disciplinary and analytical significance of David Armitage's Foundations of Modern International Thought in the context of the new international history, and the so-called ‘international turn’. It then goes on to discuss the significance of the absence of women in this new sub-field of intellectual history.     

Accounts of early Christian history in the thought of François Guizot,Benjamin Constant and Madame de Staël 1800–c.1833

This article compares different historical accounts of early Christianity written by François Guizot, Benjamin Constant and Madame de Staël and shows that they played a significant role in the construction of their ideas about religious tolerance and political liberty in ancient and modern states. In his 1812 translation of Gibbon’s Decline and Fall of the Roman Empire Guizot used his editorial footnotes to oppose Gibbon’s sceptical representation of the early Church and to assert that the development of Christianity had been crucial in condemning slavery, establishing religious toleration and fostering individual liberty. Benjamin Constant also opposed Gibbon’s representation of early Church history but he argued in his posthumously published Du polythéisme romain (1833) that the key achievement of the early Christians had been to revive the idea of individual religious sentiment against the anti-individualist Roman state. As Guizot developed his historical research in the 1820s he rejected this view and came to see the early Christians as demonstrating the inherently social nature of all religious practice. Some of these ideas were anticipated by Madame de Staël in De la littérature (1800), but all three thinkers sought to reintegrate religion into their ideas of modern liberty in ways that merit greater attention.     

A la recherche du “récit de l'Arche”: à la recherche de Saül. De Shilo à Gibea

ABSTRACT

Depuis l'étude fameuse de Rost, le “récit de l'Arche” est devenu une unité narrative indépendante dans le premier livre de Samuel. Les travaux successifs ont toutefois peu à peu ruiné la cohérence de cette unité en lui enlevant son aboutissement avec David à Jérusalem (2 S 6) et même en la faisant commencer dès 1 S 2. S'il apparaît opportun de faire débuter le récit avant 1 S 4, pour garder le contexte de Shilo et du prêtre Éli, on peut alors tenter de le faire dès 1 S 1. Pour cela, il importe de lire le récit de naissance de ce premier chapitre non comme étant celui de Samuel mais comme celui de Saül. En effet, les indices littéraires de ce texte montrent que le nom “Samuel” ne correspond pas au contexte narratif. Or, comme Samuel est totalement absent du “récit de l'Arche”, on peut dès lors proposer une lecture des premiers chapitres sans ce personnage, pas en délimitant des unités narratives indépendantes mais en recherchant une strate rédactionnelle ancienne. De cette manière, ce “récit de l'Arche” devient bien plus un “récit d'accession au pouvoir de Saül”, récit qui nous mène de Shilo (1 S 1; 4) à Gibea (1 S 7,1; 10; 14), en passant par Rama et son voyant anonyme (1 S 9).     

Le “serviteur” et “élu” d’Is 42,1 et ses disciples en Is 54,17ss

Abstract

En Is 41-48 le terme “serviteur” est appliqué à Israël selon le principe du transfert sur la descendance des Patriarches des titres davidiques du Ps 89 conformément à ce que propose le Ps 105. Les exilés effectuant un voyage semblable à celui d’Abraham sont appelés à jouer un rôle important dans la reconstruction. En Is 42,1 et 49-53 après de premières désillusions, le “serviteur” apparaît comme un individu qui doit servir de médiateur pour assurer le renouveau d’Israël en permettant particulièrement de lever les malédictions d’Is 6. En Is 54-66 le terme “serviteur” apparaît uniquement au pluriel, ces “serviteurs” se présentent comme les disciples du “serviteur.”     

Pacifying War Heritage: Patterns of Cosmopolitan Nationalism at a Danish Battlefield Site

Former battlefields are often held to be important nodes in national iconographies. This article offers an analysis of a Danish battlefield site which has historically been taken to epitomise fervently ethnic national qualities. The article traces significant shifts in the ways its relevance has been and currently is being imagined and expressed. The heritage and commemorative practices conducted here are analysed as an ongoing symbolic struggle between ‘civic’ and ‘ethnic’ conceptions of nation. It is argued that a third mode of identification, termed ‘cosmopolitan nationalism’, seems to be on the rise here. In such an understanding, the war site becomes ‘pacified’, i.e. symbolically associated with qualities of peace‐keeping and humanitarianism. Importantly, however, such agendas do not simply erase the site’s national significance but are analysed, rather, as re‐imbuing the site with a new strand of Danishness—now taken to entail cosmopolitan and reconciliatory values.     

20世纪90年代的美国环境保护运动和环境保护主义

1970年4月22日,当美国历史上的第一个“地球日”示威发生时,有人曾骂它是“自十字军东征以来的一次由一群乌合之众支持的马戏表演”,是“生态狂”;然而,到了1990年,在“地球日”20周年的时候,4月22日已成了一个国际性的节日。这一天世界上有140多个国家举行了各种形式的纪念性活动。在美国,仅纽约一地,就有20万人参加了在中央公园的庆祝集会。1970年的地球日,被公认是在1962年卡森的《寂静的春天》拉开序幕之后,美国环境保护运动走向高潮的一个标志。     

Notice to contributors

In 1400 Guillaume l’Archevêque, the lord of Parthenay, commissioned the Roman de Parthenay (RP), a poetic ancestral romance affirming his family’s descent from Mélusine, the mythic fairy-serpentine matriarch of the Poitevin Lusignan dynasty. Prevailing scholarship holds that Guillaume’s commission was a political response to the earlier patronage of a prose Mélusine romance by Jean, duke of Berry, c. 1392. According to this view, Guillaume was an English partisan who sought to counter the French claims to Poitevin territories embedded in Berry’s romance with a text that proclaimed his own (and therefore English) rights to lands in central France. After exploring textual and historical evidence for this conventional view, the paper argues that clues to understanding Guillaume’s patronage lie in an analytical comparison of passages in the RP with the specific dynastic circumstances confronting l’Archevêque at the end of the fourteenth century. Examination of the romance in conjunction with evidence provided by feudal, financial, and legal sources suggests that Guillaume’s literary patronage was motivated not by contemporary affairs of state but by his anxieties about the imminent extinction of the Parthenay dynasty.     

The Battīl and Zārūqah of Musandam,Oman

Most of the traditional boats still in use in Musandam, Oman, are essentially batātīl or zawārīq. Both types of vessel are described and compared in detail and placed within the larger context of boat types found in the surrounding region. This article attempts to establish a classification based primarily on shape, construction and decorative features, and provides names of individual components in both in Arabic and Kumzari.