导言:青铜时代不列颠和爱尔兰的身份与另类

Joanna Brück
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引用次数: 0

摘要

2004年,在科克郡的米切尔镇周围修建一条旁路之前进行的挖掘工作,在格雷多吉河(Gradoge River)河岸上发现了一些坑(Kiely and Sutton 2007)。在其中一个坑的底部,有三个陶器容器和一个陶瓷勺子被放在两块平坦的石头上。这些陶罐被放置成一排:在这排的中央是一个小容器,上面很清楚地模仿了人脸,有眼睛,突出的鼻子和耳朵,在罐子的底部,有两只脚(封面图片)。从坑里找到的橡木木炭显示的年代是公元前1916-1696年。这一发现对支撑我们当代对世界理解的基本概念之一——人与物之间的区别——提出了质疑,因为它暗示了一些人工制品可能已经充满了人类的品质和代理能力。这本书是关于青铜时代的人们和他们的物质世界之间的关系。它探讨了启蒙运动后非人类的“他者”对我们理解青铜时代社会的影响。正如我们将看到的,事实上有相当多的证据表明,在我们自己的文化背景下,例如主体与客体、自我与他人、文化与自然之间的绝对区别,在这一时期并没有以同样的方式得到承认或表达。因此,当代形式的工具理性——包含在对构成逻辑、实际行动的特定理解中,以及我们对仪式和世俗的区分中——对我们如何看待青铜器时代的世界产生了深远的影响。自1836年Christian jgensen Thomsen在他著名的三年代制公式中首次推广了这个术语以来,我们对青铜时代的理解无疑发生了巨大的变化(Morris 1992)。“青铜器时代”的概念凸显了技术效率和进步的概念,毫无疑问,这与19世纪工业化世界中汤姆森读者的关注和文化价值观相吻合。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Introduction: Identity and alterity in Bronze Age Britain and Ireland
In 2004, excavation in advance of the construction of a bypass around Mitchelstown in County Cork uncovered a number of pits on the banks of the Gradoge River (Kiely and Sutton 2007). On the bottom of one of these pits, three pottery vessels and a ceramic spoon had been laid on two flat stones. The pots had been deposited in a row: at the centre of the row was a small vessel that clearly models a human face with eyes, a protruding nose and ears, and, at the base of the pot, two feet (cover images). Oak charcoal from the pit returned a date of 1916–1696 cal BC. This find calls into question one of the basic conceptual building blocks that underpins our own contemporary understanding of the world—the distinction between people and objects—for it hints that some artefacts may have been imbued with human qualities and agentive capacities. This book is about the relationship between Bronze Age people and their material worlds. It explores the impact of the post-Enlightenment ‘othering’ of the non-human on our understanding of Bronze Age society. As we shall see, there is in fact considerable evidence to suggest that the categorical distinctions drawn in our own cultural context, for example between subject and object, self and other, and culture and nature, were not recognized or articulated in the same way during this period. So too contemporary forms of instrumental reason—encapsulated in a particular understanding of what constitutes logical, practical action and in the distinction we make between the ritual and the secular—have had a profound effect on how we view the Bronze Age world. Our understanding of the Bronze Age has undoubtedly changed dramatically since Christian Jürgensen Thomsen first popularized the term in his famous formulation of the three-age system in 1836 (Morris 1992). The very notion of a ‘Bronze Age’ foregrounds concepts of technical efficiency and advancement that doubtless chimed with the preoccupations and cultural values of Thomsen’s audience in the industrializing world in the nineteenth century.
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