Identification of the Archaeological ‘Invisible Elderly’: An Approach Illustrated with an Anglo‐Saxon Example

The aim of this paper is to present a method to facilitate age‐at‐death estimation of older individuals (generally those aged 50+ years) in a representative cemetery sample. The purpose of disaggregating catch‐all categories, such as 50+ years, is to enable the exploration of the elderly (those in their 50s, 60s, 70s or 80s) in the context of mortuary archaeology, bioarchaeology and/or palaeopathology. The methodological steps include the following: (1) assessment of occlusal tooth wear in an Anglo‐Saxon cemetery sample from Worthy Park, UK; (2) seriation of the sample, from youngest to oldest, based on the degree of tooth wear; (3) selection of an ethnographically derived model (known mortality profile) by which seriated individuals in the Worthy Park sample could be reallocated to more realistic or appropriate age classes; (4) reallocation of individuals in the seriated Worthy Park sample to the model age classes. A Hadza, Tanzania, hunter‐gatherer profile was chosen to model the Worthy Park sample, although others are available. By using this model, some 66% of the entire adult sample, originally allocated to the single final age category of 45+ years, was distributed across four new age categories from the mid‐40s to mid‐70s. Relatively straightforward, this approach provides a way to identify those individuals, 50+ years old, not normally sensitive to traditional age‐at‐death estimation methodologies currently available. Copyright © 2014 John Wiley & Sons, Ltd.     

“The Old New-Intellectuals” in the May Fourth New Cultural Movement*

During the May Fourth New Cultural Movement, three debates on new/Western and old/Chinese cultures were respectively carried out between the journal New Youth and Lin Qinnan, Chen Duxiu and Du Yaquan, as well as Zhang Dongsun and Fu Sinian. New Youth, Chen Duxiu and Zhang Dongsun were regarded as the “new school,” whereas their opponents “the old new-intellectuals.” The difference between them lies in their attitudes towards traditions instead of their new or old knowledge. After three heated debates, New Youth won a total victory in big cities, because the so-called “urban youths” needed a radical cultural reform plan and a simple guide for action. On the contrary, “town youths” who lived in small cities and towns did not care about the attitudinal difference of two sides. They paid more attention to absorbing new knowledge from both sides and were more sympathetic to tradition.     

Cool nothing: Dom Sylvester Houédard’s coexistentialist concrete poetics

ABSTRACT

This article concerns the concrete poetics of Dom Sylvester Houédard, which I define using a term from his 1963 article ‘Concrete Poetry & Ian Hamilton Finlay’, ‘coexistentialist’. Houédard's concrete poetry has sometimes been criticized for an anachronistic avant-garde quality, because of its non-semantic use of written language, and its associated air of intermedia experiment. But the term ‘coexistentialist’ has various connotations which allow us to interpret Houédard's work as highly responsive to its cultural moment, and to the unique theological tradition from which it emerged. These connotations include: the relationship between early and mid-twentieth-century modern art and literature; existentialist philosophy, especially the writing of Jean-Paul Sartre; Marshall McLuhan's theories on modern communication and ecumenical dialogue within the Catholic Church during the Second Vatican Council. After presenting an outline of Houédard's poetics related to these themes, I analyse some of his concrete poems or ‘typestracts’, produced between 1967 and 1972.     

从老股票看20世纪50年代的股份制企业

从已搜集到的20世纪50年代上海市的几种老股票来看,新中国成立初期的股份制企业至少存在三种类型。旧社会承继下来的资本主义性质的股份制企业是接受社会主义改造的重点对象和主角,通过实行“定息”,以“赎买”的方式,切断了所有制与经营者之间的联系,此时的股票与债券无异,股东与企业的关系是债权债务关系;农村的供销合作社和城市中的街道办股份制企业,与真正意义上的股份制企业相比都有很大的不同,它们的目的都是在抵制资本主义复辟和改变小生产方式的前提下发展社会生产力,目标是建成生产资料公有制的社会主义计划经济。     

晚清"古学复兴":中国旧学纳入近代新知体系之尝试

章太炎、刘师培等人在清末“保存国粹”、“复兴古学”的过程中,开始对中国古代学术进行初步整理,肇始了对中国学术遗产进行发掘、梳理、研究和整合之工作。以西方新知、新理、新法整理中国传统旧籍,发明中国旧学之新义,是晚清学术演进之必然趋势。以新知阐释旧学,以中学比附西学,以近代学科体系界定中国旧学,是晚清学者整理中国旧学之基本思路。正是在对中国传统学术不断进行整理和整合的过程中,中国传统学术开始转变其固有形态,逐步融入近代西学新知体系之中。     

刘遗民非"遗民"考

刘程之,号遗民,晋宋问人,晋末弃官归隐。后人往往根据其不仕之事与“遗民”之号,将其理解为易代后出于政治立场与道德自觉不仕新朝的“遗民”。其实,遗民一词的此一义项在晋宋之世尚未确立,刘遗民不过是一位追求山林玄远之趣的隐逸之士。并且,由于刘遗民的历史存在,还产生了“遗民”一词不被广泛注意的另一义项——隐士。     

古谢邑地望考

古谢邑地望在何处, 影响较大的有南阳说、唐河说和信阳说三种不同观点。谭其骧先生主编的《中国历史地图集》认为谢邑故址当在河南南阳县, 即今南阳县金华乡东谢营村。笔者通过对《诗经》中所反映的古谢邑地理形势的分析, 以及《水经注》、《大清一统志》等文献材料中所记的谢水、棘阳故城、新都故城与谢邑的相对方位的辨别, 再联系相关考古材料认为谢邑故址当在今唐河县郭滩乡古谢庄一带。     

清末民初中国古文献外流概述

本文就清末民初中国古文献外流的内外因的展示,揭示了我国古代悠久的文明被外掠夺的事实。希掣通过此文能唤醒人们的认识,能为国宝回归再次做出炎黄子孙应有的贡献。     

原金陵大学老校园建筑考

通过认真仔细地对国内资料的分析对比,以及对国外多方面资料的重新查找,梳理出了一个比较清晰的原金陵大学校园建设概况,并总结出一些近代史研究的经验,以期为今后的研究提供借鉴。     

自然法尔与晚年亲鸾的精神救赎——《自然法尔事》文本的重释

在罪恶感与空虚不断加剧的晚年,亲鸾将唯物自然融入宗学理论,构筑起“自然法尔”的这一哲学体系。然而,自然法尔并非反映了一种客观的自然规律,其以“他力”为核心的理论实质,实际体现了对佛力的至上信念和绝对依赖,充分展现了晚年亲鸾自我救赎的心境及高远的宗教理想。