Mirrors of the Nation: The Construction of National Character and Difference in the Historical Writings of E. G. Geijer

This article suggests that marriageable young upper-class women can be taken as indicators of the longue durée of the ancien régime mentality and the stepwise advancement of the bourgeois mentality. This is so because of factors that made such women particularly prone not to break with established conventions. Source materials in this analysis are taken from contemporary non-fiction texts in which 19th-century St Petersburg and Helsinki serve as the scenes and in which marriageable young women feature as the protagonists or objects of appraising gazes. It is suggested that the differences emerging around the mid-19th century between the two societies with regards to the habitus and education of upper-class girls and marriageable women can at least in part be explained by different institutional settings vis-à-vis land, labour and the status of the bourgeoisie.     

汉代非单棺墓葬的考古学意义观察——以中小型墓葬为观察对象

汉代的非单棺墓,即同穴多人葬,包括有亲缘关系的合葬墓和非亲缘关系的主仆同葬墓。本文所论非单棺墓,为有亲缘关系的合葬墓。这类墓葬的考古年代学类型有同时合葬和异时合葬两种形式。同时合葬因迁葬或同时丧亡而形成,异时合葬则由于先后丧亡因而先后入葬形成。异时而葬的合葬墓,墓主葬入的时间虽有绝对的先后,但因考古学研究方法的特性,对先后葬入的随葬品的考古年代学分期,会有同一时间段或不同时间段两种结论。对于非单棺墓葬的研究,我们首先要重视资料报道的准确件,其次要以对单棺墓葬的分析作为研究的前提,此外要注意辨析同一墓葬内和不同墓葬间不同器物群组之间的关系。     

Wild Boar (Sus scrofa) Teeth from a Female Burial in Yuzhniy Oleniy Ostrov,Northwestern Russia (c. 6200 cal BC) – Local Rarities or Transported Goods?

Tooth pendants of European elk, Eurasian beaver and brown bear are the most common artefact type in graves at Late Mesolithic Yuzhniy Oleniy Ostrov on Lake Onega, northwestern Russia. In one burial of a 20-35-year-old woman, 18 fragments of wild boar tooth pendants from at least five individuals were found. Wild boar was not a regular part of local fauna in the Mesolithic, and if these wild boars were hunted locally, they were very unusual game. These wild boar tooth pendants may also represent imported goods that came to Onega from a more southern area via exchange. It is also possible that the woman was not local but came from a region where wild boars were abundant and common game for Mesolithic people.     

‘Wanderer,kommst du nach Pforta …’: the tension between Classical tradition and the demands of a Nazi elite-school education at Schulpforta and Ilfeld, 1934–45

This paper explores the tensions which arose when Schulpforta, Germany's leading humanistic boarding school, was forcibly turned into a Nazi elite school (a Nationalpolitische Erziehungsanstalt, or Napola). The time-honoured traditions of Christianity and enlightened humanism previously cultivated at the erstwhile Landesschule zur Pforta (alma mater of Fichte, Ranke and Nietzsche) were swiftly subordinated to the demands of National Socialist ideology. Schulpforta, a former monastic foundation, was radically dechristianised, and the school's Classical curriculum soon served only to emphasise those aspects of Greco-Roman Antiquity which could ‘help the Third Reich achieve its destiny’, portraying the Greeks and Romans as proto-National Socialists, pure Aryan ancestors of the modern German race. The Napola curriculum focused on sport and pre-military training over academic excellence, and contemporary documentary evidence, memoirs and newly obtained eyewitness testimony all suggest that the Napola administration wished to assimilate Pforta with any other Napola. This idea is borne out by comparing the case of Napola Ilfeld, a former Klosterschule (monastery school) with a similar history. By the mid-1940s, Ilfeld had lost almost all connection with its humanistic past. Ultimately, we can see the erosion and Nazification of these schools' Christian and humanistic traditions as exemplifying in microcosm tendencies which were prevalent throughout the Third Reich.