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How far does culture go? 文化能走多远?
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2024-05-03 DOI: 10.1017/s1380203824000047
Assaf Nativ, Nimrod Marom, Hagar Reshef, Ron Shimelmitz
Focusing on the late prehistoric southern Levant, we recently suggested that the diffused low-frequency distribution of large predator bones (lion, leopard and bear) coalesces into a coherent temporal pattern when observed at a sufficiently long timescale. While in the previous research we sought to determine what sort of sociocultural mechanism might explain this pattern, effectively drawing it into the orbit of the familiar, in this brief provocation, we push in the other direction, towards the unfamiliar: how can a process or phenomenon be culturally significant yet meaningless at the human and societal levels? How is a phenomenon substantial in the long term and insubstantial in the short term?
最近,我们以史前晚期的南黎凡特为研究对象,提出在足够长的时间尺度上观察大型食肉动物(狮子、豹和熊)骨骼的分散低频分布时,会发现它们凝聚成一个连贯的时间模式。在之前的研究中,我们试图确定什么样的社会文化机制可以解释这种模式,从而有效地将其纳入熟悉的轨道,而在这一简短的挑衅中,我们向另一个方向,即陌生的方向推进:一个过程或现象怎么可能具有文化意义,但在人类和社会层面却毫无意义?一种现象如何在长期内具有实质意义,而在短期内又不具实质意义?
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引用次数: 0
A study on creative object biographies. Can creative arts be a medium for understanding object–human interaction? 创意物品传记研究。创意艺术能否成为理解物与人互动的媒介?
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2024-03-04 DOI: 10.1017/s1380203824000023
Konstantinos P. Trimmis, Christina Marini, Zoe Katsilerou, Maria Marinou, Konstantza Kapsali, Melpomeni Perdikopoulou, Valentina Soumintoub, Kristina Brkić Drnić, Ivan Drnić, Eleftheria Theodoroudi, Lita Tzortzopoulou Gregory, Christianne L. Fernee, Konstantina Kalogirou
Object biography, amended and expanded by the newer and ontologically updated concept of object itineraries, is a well-established analytical tool for documenting human–object interactions. The present paper explores its intersection with art, and proposes the concept of Creative Object Biography, as a step forward in the discourse and as a means for articulating and sharing alternative narratives and imageries not only among specialists but also – and especially – with the wider public, aiming to render discussions on materiality relevant to diverse audiences. The paper uses as a case study a group of three every-day objects associated with the Vlach pastoral transhumance of northern Greece, whose entanglements and cultural itineraries functioned as the inspiration for the creation of three original short films.
物品传记是记录人与物品之间互动关系的一种行之有效的分析工具,经过物品行程这一更新的本体论概念的修正和扩展,物品传记已经成为一种新的分析工具。本文探讨了这一概念与艺术的交叉点,并提出了 "创意物品传记 "的概念,以此作为一种手段,不仅在专家之间,而且(尤其是)在更广泛的公众之间阐明和分享替代性叙事和想象,从而使关于物质性的讨论与不同受众相关。本文以一组与希腊北部弗拉赫牧民放牧有关的三件日常物品作为案例研究,这些物品的纠葛和文化路线成为三部原创短片的创作灵感。
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引用次数: 0
Narratives of inequality. Towards an archaeology of structural violence in Late Iron Age Scandinavia – ERRATUM 不平等的叙事。迈向铁器时代晚期斯堪的纳维亚结构暴力考古学 - ERRATUM
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2024-02-21 DOI: 10.1017/s1380203824000035
Ben Raffield, C. Fredengren, Anna Kjellström
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引用次数: 0
Narratives of inequality. Towards an archaeology of structural violence in Late Iron Age Scandinavia 不平等的叙事。迈向铁器时代晚期斯堪的纳维亚结构暴力考古学
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2024-02-12 DOI: 10.1017/s1380203824000011
Ben Raffield, Christina Fredengren, Anna Kjellström
To date, traditional narratives of the Late Iron Age have focused almost exclusively on discussions of the elite. These were the martial rulers and major landholders who occupied the upper strata of Scandinavian society. The lives of lower-status population groups, including enslaved and other ‘unfree’ or dependent peoples such as landless farmers, have long been marginalized in archaeological discourse. We have little knowledge of the ways in which the lifeways of subaltern peoples were shaped by the construction and maintenance of socio-political hierarchies and networks, or of how social inequality permeated and impacted the daily lives of communities. In this article, the authors propose that the concept of structural violence, developed by sociologist Johan Galtung, has the potential to offer an interdisciplinary framework for multi-proxy studies of (bio)archaeological and textual data.
迄今为止,关于铁器时代晚期的传统叙述几乎都集中在对精英阶层的讨论上。这些人是斯堪的纳维亚社会上层的武夫统治者和主要土地所有者。地位较低的人群,包括被奴役者和其他 "不自由 "或依附人群(如无地农民)的生活长期以来在考古论述中被边缘化。我们对社会政治等级制度和网络的构建和维护如何影响次等民族的生活方式,以及社会不平等如何渗透和影响社区的日常生活知之甚少。在本文中,作者提出,社会学家约翰-加尔通(Johan Galtung)提出的结构性暴力概念有可能为(生物)考古和文本数据的多代理研究提供一个跨学科框架。
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引用次数: 0
Fun in ruins: Archaeology’s serious rut 废墟中的乐趣:考古学的严肃套路
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2023-06-01 DOI: 10.1017/S1380203823000090
W. Crist
and archaeologists have long told stories while having fun in the process, either when sharing present archaeological data with the public and other scholars or as a tool to help them interpret the past (Grima 2017, 76). On a similar note, the use of play and games in archaeology is perhaps viewed in the same way with duality (if not multiplicity) in mind: as a medium to engage with the public, students and other academics, and as a tool to explore and interpret the past. In this regard, the paper offers a refreshing perspective on play in archaeology and thus almost strips away the guilt of those who enjoy playing and having fun in our field: which is in itself a beautiful playground and often exactly the reason we became archaeologists in the first place, affording us the chance to play with dirt under the sun, discover exciting artefacts from the past and interpret them, creating stories about the people who were here before us.
长期以来,考古学家一直在讲故事,同时在这个过程中享受乐趣,要么与公众和其他学者分享当前的考古数据,要么作为帮助他们解释过去的工具(Grima 2017,76)。同样,游戏和游戏在考古学中的使用也可能被视为具有双重性(如果不是多重性的话):作为与公众、学生和其他学者接触的媒介,作为探索和解释过去的工具。在这方面,本文提供了一个令人耳目一新的观点在考古学,因此几乎剥夺了内疚的人喜欢玩和开心在我们的领域:这本身就是一种美丽的操场,常常是我们之所以成为考古学家首先,提供我们机会和灰尘在阳光下,从过去发现令人兴奋的文物和解释它们,创造故事的人在我们面前。
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引用次数: 0
This was fun! 这很有趣!
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2023-06-01 DOI: 10.1017/S1380203823000107
Aris Politopoulos, Angus A. A. Mol, S. Lammes
tivities that are relevant to the play of games from other cultures. The history of play is not all fun and games, as colonialism and capitalism have had effects on the cultural heritage of play. European board games have replaced local games, as pressure to behave in ways similar to Europeans led to the spread of football and cricket (Appadurai 1995) as well as the standardized European rules of chess, which were introduced to South Asia and replaced local versions of chaturanga, the original form of the game; moreover, reintroduced versions of local games (e.g. Ludo and snakes and ladders) were commercially appropriated in Europe and resold to their communities of origin (Mukherjee in press). Even today, video and commercial games are replacing traditional forms of play, leading to their disappearance. Organizations have begun to address this issue – again, largely focusing on sports. To date, only one board game has been inscribed by UNESCO on its list of intangible cultural heritage (UNESCO 2020). There is still much to accomplish to bring the archaeological study of play to where it should be, and to more completely integrate it into a holistic archaeological approach to understanding ancient life. After all, isn’t the whole point of life, with all the economic, political and ritual choices we make, meant to be being able to enjoy ourselves – to have fun? This is not so different from life in the past, and recognizing this will lead us to better understand the motivations, interactions and daily lives of the people we study. We have a lot of work to do to solve this puzzle, so to echo the authors’ sentiment, let the games begin!
与其他文化的游戏相关的活动。游戏的历史并不全是乐趣和游戏,因为殖民主义和资本主义对游戏的文化遗产产生了影响。欧洲的棋盘游戏已经取代了当地的游戏,因为以类似欧洲人的方式行事的压力导致了足球和板球的传播(Appadurai 1995),以及标准化的欧洲国际象棋规则,这些规则被引入南亚,并取代了当地版本的chaturanga,即最初的游戏形式;此外,重新引入的本地游戏版本(如《鲁多》和《蛇与梯》)在欧洲被商业化,并转售给其原籍社区(Mukherjee在媒体上)。即使在今天,视频和商业游戏也在取代传统的游戏形式,导致它们的消失。各组织已开始解决这一问题,主要集中在体育方面。迄今为止,只有一款棋盘游戏被联合国教科文组织列入非物质文化遗产名录(联合国教席组织,2020年)。要将考古研究发挥到应有的作用,并将其更完整地融入理解古代生活的整体考古方法中,还有很多工作要做。毕竟,生活的全部意义,以及我们所做的所有经济、政治和仪式选择,难道不意味着能够享受自己——享受乐趣吗?这与过去的生活没有太大区别,认识到这一点将使我们更好地了解我们研究的人的动机、互动和日常生活。为了解决这个难题,我们还有很多工作要做,所以为了呼应作者的观点,让游戏开始吧!
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引用次数: 0
Do we need rules for a ‘playful’ archaeology? 我们需要为“好玩的”考古制定规则吗?
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2023-06-01 DOI: 10.1017/S1380203823000089
Karen D. Bellinger
The authors emphasize the role of play and fun in the past and the present, and aim to make it a central topic in archaeology based on Huizinga ’ s (2016) seminal work on the topic. It is of course hard to disagree with this, just as it is for other contributions that urge us to pay more attention to aspects of past lives outside of those studied by the mainstream, including light, sound, childhood, etc. Giving play in the past the attention it deserves will enrich archaeology and make it even more
作者强调了游戏和乐趣在过去和现在的作用,并基于Huizinga(2016)对该主题的开创性工作,旨在使其成为考古学的中心主题。当然,很难不同意这一点,就像其他的贡献敦促我们更多地关注主流研究之外的前世方面一样,包括光、声音、童年等。对过去给予应有的重视将丰富考古学,使之更加丰富
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引用次数: 1
Archaeologists just wanna have fun 考古学家只是想找点乐子
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2023-06-01 DOI: 10.1017/S1380203823000065
C. Horn
The authors emphasize the role of play and fun in the past and the present, and aim to make it a central topic in archaeology based on Huizinga ’ s (2016) seminal work on the topic. It is of course hard to disagree with this, just as it is for other contributions that urge us to pay more attention to aspects of past lives outside of those studied by the mainstream, including light, sound, childhood, etc. Giving play in the past the attention it deserves will enrich archaeology and make it even more
作者强调游戏和乐趣在过去和现在的作用,并试图在Huizinga(2016)关于该主题的开创性工作的基础上,使其成为考古学的中心主题。当然,我们很难不同意这一点,就像其他贡献一样,这些贡献促使我们更多地关注主流研究之外的过去生活的各个方面,包括光、声音、童年等。对过去给予应有的关注将丰富考古学,使其更加丰富
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引用次数: 0
Thoughts on moving forward towards a playful archaeology: a commentary 关于向好玩的考古学前进的思考:评论
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2023-06-01 DOI: 10.1017/S1380203823000077
D. Sampatakou
friends. Lastly, there is yet another dimension to seriousness and fun. Incredibly, there are fun serious tasks, and what they are depends on the individual archaeologist. We know that the authors find it hard to have fun writing grant proposals, but I consider creating a new research project and writing it down to be one of the more fun activities. Summarizing the last two sections, I would urge every archaeologist to give serious tasks (boring, fun, annoying or otherwise) the same care, commitment and attention, and to avoid prioritizing solely to maximize fun, as this is what enables us to have fun in the end and heightens the enjoyment we can get out of it.
朋友。最后,严肃和有趣还有另一个层面。令人难以置信的是,有一些有趣而严肃的任务,它们是什么取决于单个考古学家。我们知道,作者们发现写拨款提案很难有乐趣,但我认为创建一个新的研究项目并将其写下来是更有趣的活动之一。总结最后两部分,我敦促每一位考古学家对严肃的任务(无聊、有趣、烦人或其他)给予同样的关心、承诺和关注,避免仅仅为了最大限度地增加乐趣而优先考虑,因为这最终使我们能够获得乐趣,并增加我们从中获得的乐趣。
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引用次数: 0
Finding the fun: Towards a playful archaeology 寻找乐趣:走向好玩的考古学
IF 1.8 1区 历史学 Q1 Social Sciences Pub Date : 2023-06-01 DOI: 10.1017/S1380203823000053
Aris Politopoulos, Angus A. A. Mol, S. Lammes
Abstract Games and other forms of play are core human activities, as vitally constitutive of cultural and social practices in the past as they are today. Consequently, play, games and fun should be central in archaeological theory, but our review shows they are anything but. Instead, very few studies deal with these concepts at all, and most of those that do focus on how the affordances play offers link it to ritual, power or other ‘more serious’ phenomena. Here, we offer an explanation as to why play has taken such a backseat in archaeological thought and practice, relating it to the ambivalent aesthetics of having fun with the past in our own discipline. Building on our own playful practices and those of other scholars in the ancient board gaming and archaeogaming communities, we propose a move towards a more playful archaeology, which can provide us with a new window into the past as well as into our own professional practices.
抽象游戏和其他形式的游戏是人类的核心活动,与今天一样,是过去文化和社会实践的重要组成部分。因此,玩耍、游戏和乐趣应该是考古理论的核心,但我们的评论表明,它们根本不是。相反,很少有研究涉及这些概念,大多数研究都集中在可供性游戏如何将其与仪式、权力或其他“更严重”的现象联系起来。在这里,我们解释了为什么游戏在考古思想和实践中如此退居次要地位,并将其与我们自己学科中与过去取乐的矛盾美学联系起来。在我们自己以及古代棋盘游戏和考古游戏社区其他学者的有趣实践的基础上,我们建议朝着更有趣的考古方向迈进,这可以为我们提供一个了解过去和我们自己的专业实践的新窗口。
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引用次数: 0
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Archaeological Dialogues
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