tag:blogger.com,1999:blog-6154728378401817252024-03-17T02:52:49.814+08:00Anthropology DepartmentThe Chinese University of Hong KongAnthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.comBlogger491125tag:blogger.com,1999:blog-615472837840181725.post-22240604328974244272020-03-31T22:32:00.002+08:002020-03-31T22:49:20.606+08:00[Friday Seminar Recap] Chinese Shipwrecks, Treasure Hunters and the History of Underwater Cultural Heritage Regimes<span style="font-family: 新細明體;">
</span><br />
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"></span></span><span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%; mso-fareast-language: ZH-TW;"><span style="font-family: Times New Roman;">[Friday Seminar Recap]<o:p></o:p></span></span></span></span><br />
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span><br />
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Chinese
Shipwrecks, Treasure Hunters and the History of <span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Underwater
Cultural Heritage Regimes<o:p></o:p></span></span></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
<span lang="EN-GB" style="background: white; color: black; font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Speaker: <span style="mso-spacerun: yes;"> </span>Steven
Gallagher <span style="mso-spacerun: yes;"> </span>(Associate Professor,
Associate Dean (Teaching & Learning), <span style="font-family: 新細明體;"><span lang="EN-GB" style="background: white; color: black; font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">The Faculty of Law, CUHK)<o:p></o:p></span></span></span></span></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
<span lang="EN-GB" style="background: white; color: black; font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Time: 1:00 - 2:30 pm, 1<sup>st</sup> <span style="mso-spacerun: yes;"> </span>November 2019 (Friday)<o:p></o:p></span></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-GB" style="background: white; color: black; font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Venue: Rm.115, Humanities Building, New Asia College,
CUHK<o:p></o:p></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
<span lang="EN-GB" style="background: white; color: black; font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Text: Melody Tan <span style="mso-spacerun: yes;"> </span>(Mphil student, Department of Anthropology,
CUHK)<o:p></o:p></span></span></span></span></span></div>
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span><span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;"><span lang="EN-US" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-no-proof: yes;"><span style="font-family: 新細明體;"><!--[endif]--></span></span><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></span></span></span><br />
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmkeUjn1PWGr6LF9YoiFrttXhb1iqSbxxPxKLy2YoOK_zo7DUxSbhWftHTQPyDkO8Wb2MHlO-PdFN-F_xAuuGTrO-mXkLYdSoNFS_uh0oVHeGCnnMM20EAa6pEOgj2Kra1a3ctxNQkskI/s1600/StevenGALLAGHER01.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmkeUjn1PWGr6LF9YoiFrttXhb1iqSbxxPxKLy2YoOK_zo7DUxSbhWftHTQPyDkO8Wb2MHlO-PdFN-F_xAuuGTrO-mXkLYdSoNFS_uh0oVHeGCnnMM20EAa6pEOgj2Kra1a3ctxNQkskI/s320/StevenGALLAGHER01.jpg" width="320" /></a></span></span></div>
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"> </span></span><br />
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span><div style="text-align: left;">
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Shipwrecks
are testimonies to maritime trade of an era and their treasures prove the glory
of it. The issue on shipwrecks and their treasures have since become a widely
discussed topic –Who owns them? And how can we protect them. In this Friday seminar,
Prof. Steven Gallagher, Associate Professor and Associate Dean (Academic
Affairs) of the Faculty of Law gave as an introduction to the history of salvage
as well as the laws that protect the underwater cultural heritage (UCH).</span></span></span></span></span></div>
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</span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;"></span> </span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;"><strong>Shipwrecks
Salvage<o:p></o:p></strong></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
<span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;"></span></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Salvage
was made possible by the invention of Diving Bell in 1682, with Sir William
Phipps recovered almost 200,000 pounds’ worth of treasure. Future invention of
the replenishable diving suits allowed the retrieval of cannon guns of Royal
George which sank in 1782. Today, wrecks salvage can be categorised as pure
salvage and contract salvage. Pure salvage, or treasure hunting, allows
treasure hunters to search for unidentified, unclaimed or abandoned wrecks. Forrest
suggested that for the protection of cultural heritage, salvaging should not be
permitted (Forrest 2009). <o:p></o:p></span></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;"></span> </span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;"><strong><span style="mso-spacerun: yes;"> </span>“The code is more what you’d call ‘guidelines’
than actual rules.” – Hector Barbossa<o:p></o:p></strong></span></span></span></span></div>
<div style="text-align: left;">
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: Times New Roman;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;">The
Law of Salvage was likely to be developed after the tragic wreck of the White
Ship, through t</span><span lang="EN-SG" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-SG;">he Rules of Oleron (circa 1266). The modern Law
of Salvage advocates the ‘salving’ of lives, the ships and their cargoes
through rewards to the salver. This Law of Salvage is applicable to most of the
jurisdictions in the world today. <o:p></o:p></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-SG" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="font-family: Times New Roman;">As for the ownership of these wrecks and their
treasures, the United Nations Convention on the Law of the Sea (UNCLOS 1982),
states that “Coastal States exercise sovereignty over their territorial sea
which they have the right to establish its breadth up to a limit not to exceed
12 nautical miles”. Prerogative rights and the Law of Finders (“finder keepers,
loser weepers”) could also claim ownership of these wrecks. However, wrecks
with unidentified owners recovered in the high seas can be claimed by those
“treasure hunters”.<o:p></o:p></span></span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;">
</span></span></span></div>
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<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-SG" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="font-family: Times New Roman;">To protect and prevent commercial exploitation of the
salvage, the United Nations Educational, Scientific and Cultural Organization
(UNESCO) adopted the Convention on the Protection of UCH in 2001. The
convention did not meet with good response – the salvaging projects of the
Odyssey’s Black Swan (2007) and Belitung Wreck (1998 – 1999) still continued.
Recent WWII Naval Ships in Southeast Asia, especially those in Java, are being recovered
as scrap metals as well as their value of being used in medical and physics
equipment. <o:p></o:p></span></span></span></span></div>
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</span></span></span><div class="separator" style="clear: both; text-align: center;">
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: 新細明體;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiU52BB2-ORPYNhe94dX-6Me5xJKB989fwDoYk8x3lRnEp7qKfei7YIo0GOoKWjFDheBk87qsdNDUVth2DM21zyTPvQC181RE1vJXGA05JduianMnhcMoZ7zxxg5Ij7gv2t1NxZEke1Ffs/s1600/StevenGALLAGHER02.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiU52BB2-ORPYNhe94dX-6Me5xJKB989fwDoYk8x3lRnEp7qKfei7YIo0GOoKWjFDheBk87qsdNDUVth2DM21zyTPvQC181RE1vJXGA05JduianMnhcMoZ7zxxg5Ij7gv2t1NxZEke1Ffs/s320/StevenGALLAGHER02.jpg" width="320" /></a></span></span></span></div>
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-SG" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="font-family: Times New Roman;"><span lang="EN-US" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-fareast-language: ZH-TW; mso-no-proof: yes;"><span style="font-family: 新細明體;"><!--[endif]--><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"></span></span></span></span></span></span></span><br />
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: Times New Roman;"><span style="font-family: 新細明體;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"></span></span></span></span></span><div style="text-align: center;">
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: Times New Roman;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;">
<span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;"><strong></strong></span></span></span></span></span></span></span></div>
<div style="text-align: center;">
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: Times New Roman;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;"><strong>“Not
all treasure’s silver and gold, mate.” – Jack Sparrow<o:p></o:p></strong></span></span></span></span></span></span></span></div>
<span lang="EN-GB" style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-TW;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: Times New Roman;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"></span><span style="font-family: 新細明體;"><div align="left">
<span style="font-family: 新細明體;"><span style="font-family: 新細明體;"></span></span> </div>
</span></span></span></span><div align="left">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: Times New Roman;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">Ceramics,
specifically blue and white ones, were the new silver and gold found in
abundance in the seas of Southeast Asia. These newly discovered made-in-china
porcelains in 1985 on the Hatcher Wreck triggered a development in China’s law and
policy with regards to UCH. Since then, China showed extensive effort in
protecting and preserving their UCH. In 2007, Southern Song dynasty wreck – <span style="mso-bidi-font-style: italic;">Nanhai No. I </span>– was raised from the
South China seabed for the first time ever indoor underwater excavation. The
Maritime Silk Route Museum was built in purpose of it, making an impactful
political statement. China now finance many international archaeological
excavations, along the route of maritime silk route to develop their political
agenda. <o:p></o:p></span></span></span></span></span></span></span></span></span></div>
<span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><span style="font-family: 新細明體;"><div style="text-align: left;">
<span style="font-family: 新細明體;">
<span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><o:p><span style="font-family: Times New Roman;"> </span></o:p></span></span></div>
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<span style="font-family: 新細明體;">
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<span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;"><strong>Looking
Forward<o:p></o:p></strong></span></span></div>
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<span style="font-family: 新細明體;">
<span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;"></span></span></span></div>
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<span style="font-family: 新細明體;"><span lang="EN-GB" style="font-size: 12pt; line-height: 107%;"><span style="font-family: Times New Roman;">There
will be many more treasures found, and it is our duty to protect these common
cultural heritages. On<span style="mso-spacerun: yes;"> </span>Hong Kong’s part,
Prof. Gallagher quoted from a proposal co-authored by Dr. Bill Jeffrey and the
Hong Kong Maritime Museum (HKMM): to create “an inventory of all the Hong
Kong’s UCH, the identification of significant UCH archaeological sites of
interest and if appropriate, nominate sites as monuments under Antiquities and Monuments
Ordinance; correlating special exhibitions at HKMM that focus on the
territory-wide survey outcomes; a community awareness campaign with the goal of
attracting more recreational divers to become certified in UCH, and the
development of a 3-year strategic plan.” </span></span></span></div>
</span></span></span></span></span></span><br /></div>
Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com20tag:blogger.com,1999:blog-615472837840181725.post-47858424621092466542019-08-22T15:43:00.000+08:002019-08-22T16:05:04.321+08:00【講座預告】有形?無形?:以人類學視角看「暴力」<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0dZuesevAMbrlSWtV-ngXJoagk3hxLR-YZX59k461sxAbY1tCataJrTLwU_8aYMI8bcTgxX1LPvSPshlvZe1ojqPB_XtFdchhggyE9GQeKcXFdC1NeVBfDZ4kYqD3n8fh3ca7o9zcPEU/s1600/poster+anthro+rgb_small.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1132" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0dZuesevAMbrlSWtV-ngXJoagk3hxLR-YZX59k461sxAbY1tCataJrTLwU_8aYMI8bcTgxX1LPvSPshlvZe1ojqPB_XtFdchhggyE9GQeKcXFdC1NeVBfDZ4kYqD3n8fh3ca7o9zcPEU/s640/poster+anthro+rgb_small.jpg" width="452" /></a></div>
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<span style="font-size: large;"><b><br /></b></span>
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<span style="font-size: large;"><b>有形?無形?:以人類學視角看「暴力」</b></span></div>
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(本講座以廣東話進行)</div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
時間:2019年9月6日 下午7時-9時30分</div>
<div style="text-align: center;">
地點:香港中文大學康本國際學術園2號演講廳</div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
講者:</div>
<div style="text-align: center;">
鄭詩靈教授(香港中文大學人類學系副教授)</div>
<div style="text-align: center;">
譚萬基博士(香港中文大學人類學系助理教授)</div>
<div style="text-align: center;">
周豁然女士(活耕建養地協會 社區歷史項目主任)</div>
<div style="text-align: center;">
鍾浩浲先生 (香港大學精神醫學系呢一代Teen青研究 研究助理)</div>
<br style="font-family: Arial; font-size: 16px;" />Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com9tag:blogger.com,1999:blog-615472837840181725.post-2205718091151392612019-08-08T16:16:00.000+08:002019-08-08T16:16:10.796+08:002019-2020 Course Promotion<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkaN4AOMJpw6zc73cQE556s32p8YGxb-S-yKIeVFOquFzc1jrk0og9pHSFJ0b-tnZa6HruP8qGpT0Tei_B14Zq6y6Nr-3h_PVvArL4fBDdOcmMzTXeNMi1RQeoSASoqN_dZvbk4dQwxVg/s1600/ANTH3324_5324-Indian+Culture+and+Society%2528Fall2019%2529.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1154" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkaN4AOMJpw6zc73cQE556s32p8YGxb-S-yKIeVFOquFzc1jrk0og9pHSFJ0b-tnZa6HruP8qGpT0Tei_B14Zq6y6Nr-3h_PVvArL4fBDdOcmMzTXeNMi1RQeoSASoqN_dZvbk4dQwxVg/s640/ANTH3324_5324-Indian+Culture+and+Society%2528Fall2019%2529.jpg" width="461" /></a></div>
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<br />Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com14tag:blogger.com,1999:blog-615472837840181725.post-33720808062971916732019-02-01T14:56:00.000+08:002019-07-08T16:56:35.728+08:002019 Anthropology Methods Summer Workshop Recruitment<div style="text-align: center;">
<b>2019 Anthropology Methods Summer Workshop</b></div>
<div style="text-align: center;">
<b>Department of Anthropology, The Chinese University of Hong Kong</b></div>
<br />
<b>Purpose </b><br />
The Anthropology Methods Summer Workshop will teach students about research design and train them in qualitative and ethnographic research methods. The students will develop their own research proposals, with the opportunity to receive critical comments from teachers. They will also benefit from peer learning, and will experience the advanced pedagogical techniques used at CUHK. This training and experience will broaden students’ horizons, helping them in their future studies.<br />
<br />
<b>Timing</b><br />
The Workshop will be held from Friday 14 to Tuesday 18 June 2019, including morning and afternoon class sessions, and one half-day field trip as practicum for the topics covered in the Workshop, including exercises in developing observational, note-taking, and interviewing skills.<br />
<br />
<b>Target Students</b><br />
Students majoring or minoring in Anthropology, Ethnology or related disciplines (e.g. Sociology, Cultural Studies, Social History, Religion, etc.) intending to pursue postgraduate degrees will be eligible for the Workshop. Priority will be given to senior undergraduates and MA/MPhil students, as they will soon be applying to PhD programmes. All students will be expected to be able to function at a high level in English since that will be the primary language of the Workshop.<br />
<br />
<b>Seminar Topics:</b><br />
•<span style="white-space: pre;"> </span>Research Design: How to Frame a Proposal for Ethnographic Research<br />
•<span style="white-space: pre;"> </span>Research Ethics in Anthropology<br />
•<span style="white-space: pre;"> </span>The Literature Review<br />
•<span style="white-space: pre;"> </span>The Statement of Goals and Significance<br />
•<span style="white-space: pre;"> </span>Interviewing Skills<br />
•<span style="white-space: pre;"> </span>When and How to Use Questionnaires<br />
•<span style="white-space: pre;"> </span>Participant Observation and Rapport<br />
•<span style="white-space: pre;"> </span>Keeping and Retrieving Field Notes<br />
•<span style="white-space: pre;"> </span>Direct and Unobtrusive Observation<br />
•<span style="white-space: pre;"> </span>Using and Analyzing Visual Media<br />
•<span style="white-space: pre;"> </span>Text Analysis and Identifying Themes<br />
•<span style="white-space: pre;"> </span>Ethnographic Writing<br />
<br />
<b>Academic Visitor</b><br />
Dr. Joseph Bosco, who has taught the postgraduate methods seminar for 24 years, and was Graduate Division Head for 19 years in the Department of Anthropology, CUHK, will lead the workshop. He will attend all sessions with the students; some current teachers from the Department and advanced PhD students in the Anthropology Department will participate in the Workshop to discuss their fieldwork experiences and answer questions, giving participants a practical and deeper understanding of fieldwork.<br />
<br />
<b>Costs and Expenses</b><br />
The Workshop will be free, contingent on receiving funding. We plan to provide free on-campus accommodation and a modest meal allowance. Students are expected to cover the cost of transportation to Hong Kong and to the CUHK campus. Please consult your local authorities for visa procedure and fees.<br />
<br />
<b>Application</b><br />
Application deadline: <b>Monday 8 April, 2019</b> (Successful candidates will be notified by Thursday 18 April, 2019)<br />
<br />
<b>Application procedure: </b><br />
Please fill in the <a href="https://cloud.itsc.cuhk.edu.hk/webform/view.php?id=6821128" target="_blank"><span style="color: blue;">online application form</span></a> and upload supporting documents, including:<br />
1) Official undergraduate and postgraduate (if applicable) transcripts<br />
2) Two letters of recommendation<br />
3) Two short essays (under 800 words in total) in English, with the prompts “I want to pursue postgraduate studies in anthropology because…” and “The research topic I am most interested in is….”<br />
4) TOEFL or IELTS scores (preferred), or other evidence of English ability<br />
<br />
<br />
<div style="text-align: center;">
<b>2019年暑期人類學方法工作坊</b></div>
<br />
時間:2019年6月14~18日(共五日)<br />
地點:香港中文大學<br />
<br />
暑期人類學方法工作坊面向人類學、民族學或其他相關學科(如社會學、文化研究、歷史學、宗教學等)、有志於攻讀碩士或博士學位的學生。該工作坊將有香港中文大學人類學系前研究生主任Prof. Joseph Bosco參與,討論定性及民族誌研究方法,幫助學生制定自己的研究計劃,亦包括半天的實地田野考察。人類學系的其他教師及博士生亦會分享田野調查中的親身經驗。工作坊將主要以英語進行,主題包括:<br />
<br />
•研究設計:如何為民族誌研究撰寫計劃書<br />
•人類學研究倫理學<br />
•文獻綜述<br />
•研究目標與意義<br />
•訪談技巧<br />
•問卷調查<br />
•參與式觀察<br />
•田野筆記<br />
•直接與無干擾觀察<br />
•可視媒體的使用及分析<br />
•文本分析<br />
•民族誌寫作<br />
<br />
申請須知:<br />
1.<span style="white-space: pre;"> </span>工作坊不收取學費,提供免費校內住宿和少量膳食津貼。學生需要承擔交通費用,並自行處理來港出入境事宜。<br />
2.<span style="white-space: pre;"> </span>申請截止日期為<b>2019年4月8日</b>,錄取者將在2019年4月18日前收到通知。<br />
3.<span style="white-space: pre;"> </span>申請程序:<br />
請填妥<a href="https://cloud.itsc.cuhk.edu.hk/webform/view.php?id=6821128" target="_blank"><span style="color: blue;">網上申請表格</span></a>,並上傳申請文件,包括<br />
1)官方成績單<br />
2)兩封推薦信<br />
3)兩篇短文,主題分別為「我想攻讀人類學研究生,因為……」以及「我最感興趣的研究課題是……」(合共不超過800字,以英文撰寫)<br />
4)托福或雅思成績,或其他英語能力證明<br />
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com1tag:blogger.com,1999:blog-615472837840181725.post-23929687953784862502019-01-22T14:04:00.000+08:002019-01-22T14:04:37.552+08:00[Special Seminar on Anthropological Theory Recap] Recognizing and Studying 'Identity' in Archaeological Contexts: Advances and LimitationsDate: 22nd November 2017 (Wednesday)<br />
Time: 09:00 – 11:30 am<br />
Speaker: Francis Allard (Professor, Department of Anthropology, Indiana University of Pennsylvania)<br />
Venue: Room 401 Humanities Building New Asia College, CUHK<br />
<br />
Text: Wong Pui Lim, Ginny (Research Assistant)<br />
<br />
Identity is a topic discussed a lot for both anthropologists and archaeologists. Prof. Allard introduced some basic ideas about what identity is, why it’s important, and how it can be recovered or misinterpreted from archaeological remains. He discussed the idea of identity and how it is developed with two interesting articles: ‘We are not you: being different in Bronze Age Sicily’ by Anthony Russell (2016); and ‘More than the sum of its parts: Dress and social identity in a provincial Tiwanaku child burial’ by Sarah Baitzel and Paul Goldstein (2014).<br />
<br />
Prof. Allard discussed with attendants about the concept of identity and what it is in modern society. There are ways to define someone’s identity, there is a list of characteristics, from age, job, sex, location and so on. He started by the study of identity in the United States (US). Similar to CUHK, archaeology is taught in anthropology in the US. Students learn about the concept of identity through cross-culture comparison. Students are always asked to read articles about things, places, time, period that they know nothing about, and to compare that with their own culture and behavior. Although involved with the problem of generalization, people often want to know about their own past in many countries. He also encouraged attendants to introduce themselves, about their background and how identity is related to the research they are doing. In psychology, identity is the qualities, beliefs, personality, looks or expressions that make a person or group. Background trace is involved in both group and individual identity. The process of identity can be created or restructured. People used to think identity is set in us, which ‘we are who we are’. Now people tend to think of identity as a process, flexible and created.<br />
<br />
Prof. Allard further explained this on the topic of identity process in archaeology. There are multiple dimensions of identity, which a person can have many identities at the same time. Some identities are born with, and some achieve with. On one hand, identity is self-reflective, everyone thinks of themselves a specific identity. However, where who you are, how you look, also give an impression who your identity is to someone else. There are different interruptions from different observers, and thus imagine our identity by looking at us. This kind of images can be changed when we talk to each other. However, when you are an archaeologist, you wouldn't have that conversation. All you have are the material reminds, from body, stuff and buried, to imagine and impose the identity of that person. The process of identity can be manipulated, such as for political and ideology purpose. Prof. Allard pointed out that identity of people of the past is linked to the identity of people in present, which may not be the truth. For instance, people tend to think Chinese long civilization as continuous and in one place, which the ancient people lived in the land as their ancestors. The Chinese identity tie to the land.<br />
<br />
‘We are not you: being different in Bronze Age Sicily’ by Anthony Russell (2016) is an example of how interpretations by archaeologists influenced the identity. Internal culture is not always about identity. Prof. Allard suggested that identity is made up by ourselves and by others. Most of the time people don’t associate the identity with their behavior, in fact, they just do things they usually do. There is not always a ‘real purpose’ behind one’s or groups’ behavior. The group defines themselves more often when facing ‘others'. There is no need to define us and the others when the group of people is isolated, without connecting to other groups of people. Communications between groups will lead to an increase indifference. However, Prof. Allard suggested that we should doubt and think about interpretation. In Russell’s (2016) article, it is suggested that the culture change of Sicily in the middle-late Bronze Age was influenced by Greece. The author suggested that people Sense of ethnic identity exist and express when faced with the beautiful thing from Greece. The Sicilian absorbed the Greece pottery and recreate it in a local way to show distinctiveness. The shape of Greece pottery is kept but people still use the local and traditional way to produce pottery. The Sicilian adopted a new way to structure sediments but maintain some characteristics of themselves so the product will look different and distinctive. ‘Why this author might be wrong?’ Prof. Allard asked. The distinctive pottery made by the Sicilian may not represent the grown sense of identity. Whether people changed their pottery because they feel their ethnic difference is important. There are different ways to interpret the distinctive pottery. Everything may not be about identity, just like everything we do, make and build is not always to express your identity.<br />
<br />
‘More than the sum of its parts: Dress and social identity in a provincial Tiwanaku child burial’ by Sarah Baitzel and Paul Goldstein (2014) is another example of interpretations and identity. When archaeologists excavated a tomb, one common question to ask is ‘who is this person?’ As Prof. Allard suggested, people will easily think about whether the body is male or female, rich or poor, the ethnic background… This leads to another question of how recognize we are about how materials world mean to us and our identity? The author of this article focused on 28 archaeological journals in 2000-2013 to study how people understand identity when people do not focus on this like we are now. Prof. Allard stated the importance of material reality. Identity is constructed when people react with the material world around. Sarah Baitzel and Paul Goldstein (2014) studied the funeral behavior and how the identity of the dead is constructed by the living. Textile and layers of clothes for the dead is communication not just to the dead person but also the living as it is there for everyone to see in the funeral. The textile and meaning of clothes are changed within layers, changing from private to public. Material culture has agency and power to construct someone’s sense of identity.<br />
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-35969888989847187562019-01-10T12:31:00.002+08:002019-01-10T12:31:47.046+08:00FROM THE MOUNTAINS TO THE SEA: Sichuan Sanxingdui.Jiangkou Battlefield & Guangdong Nanhai No.I Shipwreck Archaeology Internship 2017-2018 Exhibition Talk Series 3 Treasures of the Deep: Maritime Archaeology in Hong Kong, China and Asia-PacificTreasures of the Deep: Maritime Archaeology in Hong Kong, China and Asia-Pacific<br />
深海搜奇——香港、中國大陸及亞太地區的海洋考古<br />
<br />
Speaker: Prof. Bill Jeffery (Assistant Professor, University of Guam)<br />
Time: 4:00 - 6:00 pm, 16th November, 2018 (Friday)<br />
Venue: LT4 Esther Lee Building, Chung Chi College, CUHK<br />
Organizers 主辦:<br />
Department of Anthropology, The Chinese University of Hong Kong 香港中文大學人類學系<br />
Sichuan Archaeology Research Institute, China 四川省文物考古研究院<br />
Co-organizer 協辦:<br />
University Library, The Chinese University of Hong Kong 香港中文大學圖書館<br />
<br />
Text: Wong Pui Lim, Ginny (Research Assistant)<br />
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Maritime archaeology (underwater archaeology) is a relatively new discipline in the anthropology field, focusing on the submerged sites, artifacts, human remains and landscapes. However, with a similar background as archaeology, maritime archaeology commenced with a fascination and collection of curios or antiquities and not always with a motivation to preserve and study the archaeological record for the benefit of the general public. Apart from the monetarily value from artifacts, sites such as Nanhai No. I Shipwreck in China and the Hong Kong waters could potentially contain sites of great interest in China’s maritime activities. How to study these submerged treasures and how to manage them have become a heated debate for Hong Kong, China, Asia Pacific area and all over the world. On 16th November 2018, Prof. Bill Jeffery, who has been involved in maritime archaeology for over 30 years, gave a public lecture on these issues and activities in addition to placing the region’s maritime archaeology into the world context, particularly in association with UNESCO and its Convention on the Protection of Underwater Cultural Heritage.<br />
<br />
For archaeologists, treasures of the deep are ‘treasures’ with regards to their historical value instead of their monetarily value. Prof. Jeffery presented his experience in studying various maritime archaeological sites and highlighted the importance of these ‘treasures’ as cultural heritage rather than merely exotic things for auctions and collecting. Archaeologists study the sites and artifacts, together with its context and maritime environment, and come up with different conservation and management plans.<br />
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There are various types of underwater cultural heritage, from shipwrecks like Titanic and Nanhai No. 1 to sunken ruins and cities like of the Pharos of Alexandria in Egypt. These traces of human existence in the past was buried at bottom of lakes, seas and oceans, safely preserved by the submarine environment. Among these heritages, Prof. Jeffery especially addressed on ships. Ships have been ‘the largest and most complex objects produced in most socializes before the industrial revolution’ as Prof. Jeffery described. Ships have been the most important source of transportation until the advent of aircraft and the result of the leading edge of technologies of most preindustrial societies since Mesolithic (Middle Stone Age). It also has an important role in the ancient world, from the building of extraordinary buildings such as pyramids and obelisks to the growth of towns and cities.<br />
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Since the 1970s, over 50 shipwrecks have been investigated in and around China that highlighted the trade between China, Korea, Japan and Southeast Asia. Nanhai No. 1 Shipwreck in China is one of the examples that had provided rich information about trade in the 13th century. Prof. Jeffery was the trainer to teach the first generation of Chinese maritime archaeologists and assisted with the investigation of Nanhai No. I Shipwreck in the 1990s. Frame, layers and construction of the ship are studied. Silt, coral and other maritime environment protected the heritage especially for wood like timbre which is comparatively difficult to surface on land. The shipwreck is a Fukien type (Foochow junk) during the Song dynasty, loaded with numerous set of good quality ceramics, coins and foreign style artifacts such as the gilt belt. Some of the artifacts are of Islamic style, suggesting the connection between Song and the Middle East. A stone stock from the anchor is also found. The stone stock of similar style and material was found in waters off High Island in Hong Kong by members of Hong Kong Underwater Heritage Group. It represented the maritime trade that linked China with Hong Kong and the overseas during Song dynasty, as well as the shipbuilding and ceramics development history of China. Shipwrecks and documents reflected the ‘Four Oceans Navigation’ before foreign contact. China built the Guangdong Maritime Silk Road Museum and salvage the shipwreck and its cargoes as a whole for indoor excavation. It is a new practice that allows archaeologists to excavate the underwater heritage on land. The excavation is also showcased in the museum for visitors. However, Prof. Jeffery pointed out that there are problems brought by the change of the water environment of the shipwreck. Further regulations to the physical and chemical components are needed for easing degradation and for permanent preservation of the Nanhai No. I Shipwreck.<br />
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In the talk, Prof. Jeffery discussed the issue of pillaging or commercial exploitation attempts on the underwater cultural heritage sites. Collectors and treasure hunters have taken their toll on terrestrial and underwater sites, recovering and collecting artifacts for selling or keeping as personal possessions. Tek Sing is one of the examples. The ship was carrying thousands of immigrants sailing from China to Batavia yet sank, causing a tragic disaster. The shipwreck was discovered with human remains and countless ceramics. However, the excavation was motivated by treasure hunting which valuable ceramics found were sold and auctioned to private owners for a huge profit. The controversy of commercial underwater archaeology happened again in the case of Belitung shipwreck in Indonesia. Commercial trade is allowed by the government and the excavated artifacts are kept by the Indonesian government and sold to Singapore with millions of dollars, despite the truth that the ship belonged to China and part of the history of its people. Prof. Jeffery pointed out that the shipwreck was excavated within a short period that much of the information it might have provided about the ship’s crew and cargo was lost. An academic and comprehensive archaeological excavation is absent that important knowledge about our shared history is lost forever.<br />
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Finally, Prof. Jeffery drew the attention to the urgent need to developed maritime archaeology in Hong Kong. The Hong Kong waters, located in a significant part of the maritime Silk Road, could potentially contain sites of great interest in China’s maritime activities. The Song Dynasty anchor stock found in Hong Kong waters suggested a tantalizing link between Hong Kong and the other parts of the world in the past. Currently, the research on Hong Kong's underwater heritage excavation is supported by The Hong Kong Underwater Heritage Group (HKUHG), a group of maritime archaeology trained divers who voluntarily implementing a host of maritime archaeology activities. They are developing underwater archaeological sites database through analyzing and consolidating data for almost 300 Hong Kong sites in a wrecks database from the United Kingdom’s Hydrographic Office (UKHO). Hong Kong Maritime Museum also provided basic training in maritime archaeology. There are a lot of maritime cultural landscapes and seascapes in Hong Kong that worth more attention from government and the community. Prof. Jeffery shared his idea of training more divers and maritime archaeologists in Hong Kong to assist with local research and to protect cultural heritage.<br />
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com2tag:blogger.com,1999:blog-615472837840181725.post-46285504158125120612019-01-10T11:50:00.000+08:002019-01-10T11:50:21.077+08:00【講座回顧】考古現場的多視角三維重建日期:2017年11月7日<br />
地點:香港中文大學聯合書院考古實驗室<br />
講者:劉建國(中國社會科學院考古研究所研究員)<br />
題目:考古現場的多視角三維重建<br />
文:黃珮琳 (研究助理)<br />
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考古發掘過程需要把一層一層的發現記錄下來,日後向公眾展示。考古工作者一般會在考古現場拍照和作文字記錄,但這些都只是二維的資料。人們生活在三維空間中,三維訊息的展示最符合的人們的習慣。隨着考古學研究和文化遺產保護的不斷深入,以及三維訊息獲取技術的飛速發展,考古工作中全方位空間訊息的獲取顯得越來越重要。中國社會科學院考古研究所研究員劉建國老師在2017年11月7日到訪我系並以「考古現場的多視角三維重建」為題,從攝影測量原理、多視覺影像三維重建、超低空拍攝與三維重建以及「大疆精靈4」(Phantom4)遙控飛機拍攝四方面講述最新的三維重建技術。<br />
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根據劉老師所述,以往一般會使用激光掃描,但是這種技術花費較高、操作比較複雜,只有少部分考古工作者懂得使用,而且在大範圍應用中不夠精準,有許多誤差。為此,中國考古研究中引進了數字近景攝影測量與三位激光掃描等系統,用於對考古為止發掘區域、石刻、造像、乃至器物進行三位訊息提取,生成地面或石刻、古建築立面的各種綫劃圖、等值綫腳圖、數字高程模型、正射影像圖和三圍數字模型等產品,滿足各種文物考古工作的需要。<br />
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首先,攝影測量是一門通過攝影,對所獲得的影像進行測量的學科測量。攝影的基本原理是前方交會方法,在兩個已知的控制點(A 、B)上加設全站儀,分別測量水平角∠PAB 、∠PBA和BP方向的坐標值,然後根據測量數據與已知點A和B的座標值計算未知點P的座標。攝影測量是在被測物體前的兩個已知位置(攝影站或攝影中心)攝取兩張影像,然後在室內利用攝影測量儀器測左右影像相同名點(即空間同一個點,在左、右影像上的像點)的影像座標交會得到空間點的三維座標。因為左右影像是同一個空間物體的投影,所以利用影像上任意一對同名點都能交會得到一個對應空間點和其座標。攝影測量不僅可以測量一個空間的點,而且能夠利用影像重建和測量空間三維物體的模型,對影像進行測量。劉老師指出投影差產生的像點位移問題,無論是起伏的地形還是高出地面的事物,在照片中與其平面位置相比會產生位置的移動,三維重建軟件能解決這些誤差並建立空間關係。<br />
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多視覺影像三維重建技術是普通數碼相機作為影像獲取工具,從不同角度圍繞被拍攝物體獲取多幅數碼影像,然後根據計算機視覺原理,對獲取的全部數字影像進行相互匹配,生成被拍攝物體的表面三維點雲,加載影像數據後得到真實的三維模型。野外工作主要是測量控制點和拍攝影像一般先使用電子全站儀測量4個控制點,用作攝影測量數據處理的過程中絕對定向,並將測量對象置入特定的三維直角坐標系統中。紅黃配搭的標誌會更清晰。<br />
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劉老師特別指出,拍攝影像的數量和採用鏡頭的焦距應該根據現場情況而定。相鄰影像的重疊度至少須大於80%,交會個不少於5°,並需盡量減少樹木等的遮蔽以免降低匹配成果。所拍攝的目標要充滿整幅影像的八成以上,不同影像上的同一地物應該大致相等。控制點座標需要使用電子全站二儀或實時動態技術 (Real Time Kinematic, RTK) 進行測量。電子全站儀測量精度高,特別是使用免棱鏡方式直接瞄準控制中心進行測量時,能夠得到3至5毫米的測量精度。而使用棱鏡測量時,應該盡量降低棱鏡的高度以提高測量精度。而使用RTK進行測量時的誤差可能達到10 厘米左右。劉老師認為使用相機拍下現場測量的控制點座標,或者直接聯機導出成本文件更好,能避免筆錄時進行抄寫錯誤。劉老師就此解釋拍攝常用的相機設置,例如光圈數值8、10左右,景深好而曝光所須時間亦較短。感光度應在100至400之間,使用手動白平衡和TTL閃光燈模式,並應該在中心單點、單次對焦。如果光線不足、死白或死黑、拍攝角度太斜等便須要大量後期工作,因此在開頭拍一張好照片很重要。他又簡單解釋了如何使用軟件做後期,指出導出影像時TIFF會比JEPG和PNG檔更好,後期處理後輸出的影像質素較佳。其後劉老師再講述深入文物拍攝技巧。文物拍攝時應先擺放座標紙或控制板,擺正文物角度,四個對焦點分別是器物內底、口沿內、口沿外、底部外側。<br />
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在超低空拍攝方面,低空空域是指1000米以下的空域,其中200米以下稱為超低空。中國在2013年11月18日實施的《民用無人駕駛航空器系統駕駛管理暫行規定》指出,重量少於或等於7公斤的微量無人機,飛行範圍在半徑500米內、相對高度低於120米的目視視距範圍內無需證照管理。因此一般使用無人機拍攝都會依照這個規定,並留意什麼地方最不能拍照的。控制點標示版的大小應該根據飛行高度和相機焦距來確定。使用全畫幅相機、2千萬像素、21至25 毫米焦距鏡頭拍攝時,相對高度30米內可以使用10 X 10 厘米的控制點標誌板;相對高度在30至60米是可以使用20 X 20厘米的控制點標誌板;相對高度在60至100米時可以使用30 X 30厘米的控制點標示板。標誌板大小合適的時候才能在拍攝的影像中清晰明顯,易於標誌中心位置。另外,拍攝時的飛行高度需要根據影像的分辨率來確定。一般飛行3至4米的相對高度可以獲1毫米的正射影像圖;30至40米的相對飛行高度可以獲得1厘米的正寫影像圖。在相機設置方面,應該選擇短焦距的手動對焦鏡頭,並選擇拍攝範圍內最亮的地面物體進行測光,使最亮地物的照片上曝光合適,其他地物的曝光可以稍為減弱一點。光圈為8左右,使用日光型而非自動白平衡。在數據處理方面,三維重建前需要對全部影像進行篩選,盡量減少參與像素處理的影像數目。沒有樹木、房屋而且地勢平穩的區域相鄰影像應該具有50至60%的航向重疊。相反,較複雜的地貌,相鄰影像需要具有80%左右的航向重疊。200幅而內的影像可以使用6000X4000,超過200幅影像是最好把像素減到3000×2000像素,一次處理的影像數目最好不超過800幅。<br />
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最後劉老師介紹中國社會科學院考古研究所使用的無人遙控飛機Phantom4,並從無人機拍攝開始到後期修圖,展示整個三維重建流程,分享各種考古現場和文物拍攝經驗及個案研究。<br />
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-89949134797442486882019-01-10T11:39:00.001+08:002019-01-10T11:39:53.303+08:00【文化遺產研究中心講座回顧】「上山下海」四川三星堆及江口古戰場.廣東南海I號沉船遺址:香港中文大學人類學系考古實習成果展系列講座一:四川三星堆遺址的新認識——三星堆古城與器物坑日期:2018年10月19日 (星期五) 下午4:00-6:00<br />
地點:香港中文大學聯合書院鄭棟材樓C1講室<br />
講者:孫華教授 (北京大學考古文博學院教授及文化遺產保護研究中心主任)<br />
題目:四川三星堆遺址的新認識——三星堆古城與器物坑<br />
文:黃珮琳 (研究助理)<br />
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香港中文大學人類學系、文化遺產研究中心、四川省文物考古研究院主辦的《「上山下海」四川三星堆及江口古戰場.廣東南海I號沉船遺址:香港中文大學人類學系考古實習成果展》已於早前順利開幕。展覽系列講座一是「四川三星堆遺址的新認識——三星堆古城與器物坑」,由北京大學考古文博學院教授及文化遺產保護研究中心主任孫華教授主講,吸引了一眾師生和公眾人士出席。<br />
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四川廣漢市的三星堆遺址是古代蜀國的中心都城,著名的「祭祀坑」在此發現。隨著成都平原青銅時代考古的快速發展,三星堆遺址考古工作的全面推進,以及兩個器物坑文物復原研究的新成果,大眾對三星堆遺址、三星堆文化和三星堆古代國家也有了全新的認識。孫華教授主要從三方面探討三星堆文明,分別是三星堆的相關背景知識、重要發現及研究成果。<br />
四川盆地被群山環繞,特殊的地理環境造就了其獨特的文化。在秦漢時代的中央政權進入這片土地前漫長的歲月,四川一直處於一種相對封閉、少受外來影響的狀態,使其文化相對獨立並連貫。然而,歷史文獻關於四川或古蜀國的記錄甚少。漢晉時期的文獻雖然有對古蜀的記載,但歷史和傳說神化程度非常高。因此,考古發現和研究成為了解蜀地真實歷史的重要途徑。<br />
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孫華教授指出,自1934年三星堆遺址發現至今,已有多個四川不同時期的遺址被發掘和研究,四川的先秦考古學文化序列得以建立,亦將古蜀的歷史由戰國時代上遡至夏代。對於古蜀國的族群構成、統治集團、宗教觀念和社會狀態等方面的認識大增。四川盆地可以被劃分為四個青銅文化,除了新一村文化中心城市尚未發現外,三星堆文化、十二橋文化和巴蜀文化的中心城市都已被確認。80年代四川考古學家對三星堆遺址南部的多次大規模發掘為認識三星堆文化奠下重要基礎,城牆、建築、墓地及器物坑等重要遺存被發現。目前三星堆研究已分辨出三星堆遺址的興起、繁榮、衰落過程。他指出三星堆古城的空間佈局有明確劃分,河流將城市分為南北兩部分,其中南部是宗教祭祀活動,北部則形成並列雙城根據社群階級分隔不同區域。孫華教授認為三星堆文化的人們可能源自陜西關中及陝北地區,與三星堆相似的人面和眼睛形象可以在該地區的西安高陵區楊官寨遺址和神木縣石峁遺址中找到,兩地可能有某種未知聯繫。<br />
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此外在宗教方面,三星堆人們的有著原始宗教崇拜。三星堆祭祀坑發掘出三件凸目尖耳的銅面像,一大二小復原後發現銅像應是人首鳥身、頭上有羽冠。當時人們應該以這一主二從的三神像為主要崇拜對象。孫華教授提出這種三神崇拜的思想可能得以延續,四川戰國時代都江堰上的「三神石人」、漢晉時期道教崇拜核心「三官」等都可能是三星堆三神崇拜的影響。三星堆亦有太陽鳥及太陽樹崇拜。器物坑中發掘出兩株高大的銅樹,每根樹枝上各有一鳥,其中一株樹上更有龍盤繞,兩株應屬某種神樹。考古學家結合銅樹器形及《山海經》等古代神話傳說,分析銅樹可能是當中的太陽神樹,分別象徵日出日落的扶桑和若木,反映出當時人們的宗教思想和世界觀。<br />
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最後,孫華教授深入淺出地闡釋三星堆國家的族群和統治階級的構成,並從中解釋三星堆文化衰落的可能原因。「祭祀坑」出土的大量青銅人像可根據髮型分為兩類——「辮髮」和「笄髮」。孫華教授指出兩種髮型可能兩個不同的族群,「笄髮」人群是少數,專門從事宗教活動如;「辮髮」人群是社會中的主流,社會階層較低。兩個族群可能出現了權力、財富分配失衡的情況,「辮髮」人群與其他地區某個使用尖底和圜底陶器的族群結盟推翻「笄髮」的統治。另外,孫華教授從三星堆器物坑有大量金、玉等珍貴器物出土而城內外都甚少出土此類器物一點而推測,當時三星堆的上層貴族不單佔據著大量財富,甚至連城外的周邊地區和族群都大肆掠奪資源,令這些地區尤其荒蕪。直至三星堆城被廢棄,這些被壓迫的地區才得以發展。<br />
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孫華教授亦提到三星堆文化的技術可能不如一般人想像的高深精細。那些造型特殊、巧奪天工的銅器物,可能並非由三星堆生產而是從其他地方入口。一些發掘出來的器物有拼接的痕跡,而拼接的技術明顯比製作技術低。銅面具的加工鑽孔技術亦比較差。三星堆文化可能並非科技發達的文明,而是以較落後的方式使用武力統治。考古的發現為大眾帶來三星堆古城的演變、佈局、規劃思想及其影響的新看法,使人更了解三星堆國家的族群構成、統治集團、宗教觀念和社會狀態。<br />
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com1tag:blogger.com,1999:blog-615472837840181725.post-85524318842277392422019-01-10T11:20:00.000+08:002019-01-10T11:36:00.865+08:00【開幕典禮回顧】「上山下海」四川三星堆及江口古戰場.廣東南海I號沉船遺址:香港中文大學人類學系考古實習成果展 文:黃珮琳 (研究助理) <br />
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<i>只有通過田野經驗,我們才能明白過去的物質遺存文化,明瞭如何和當下的人溝通,解釋為何我們要在乎過去的盆罐磚瓦。</i></div>
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香港中文大學人類學系考古學副修學生今年在四川和廣東等地參加了各種「上山下海」的考古實習,親身體會調查、整理文物的過程以及遺址背後的意義,學習各類考古技術和國際考古學研究前沿概況。同學通過為期約三個月的展覽展示了他們的實習成果。四川三星堆、江口古戰場及廣東南海I號沉船遺址都先後成為中國全國十大考古新發現,這些考古遺址發掘和研究為中國考古學提供古代人類生活的新知識,具有重要歷史、藝術和科學價值。是次展覽以學生實習經驗為主線,把不同時空的陸上和水下考古發現連繫起來,讓公眾思考古代中國文明的多樣性與差異性,以及廣東和四川在古代絲綢之路的意義。 </div>
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三個遺址出土了許多珍貴文物,但本次展覽特別之處在並沒有以文物為重心,而是展出與水陸考古相關的工具、大學圖書館藏豐富的考古報告和圖錄等配合同學的考古實習經歷,令參觀者可以一睹考古發現幕後的點滴,深化著大眾對於歷史和文化遺產的認知。學生亦有機會參與策展。在教授和研究助理的協助下,同學撰寫展覽圖錄和展板內容,把自己的親身經驗和感受轉化為文字。運用課堂上和實習中學習的有關田野考古、公眾考古學、博物館人類學等知識。</div>
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展覽開幕典禮於2018年10月19日 (星期五) 在大學圖書館地下的數碼學術研究室舉行,香港中文大學圖書館館長李露絲女士、香港中文大學人類學系系主任麥高登教授、香港中文大學新亞書院副院長朱嘉濠教授、北京大學考古文博學院教授及文化遺產保護研究中心主任孫華教授、一九八一新亞中文系校友中華文化活動基金捐贈人張倩儀女士、香港中文大學人類學系助理教授林永昌教授以及黃慧怡教授一同擔任主禮嘉賓。麥高登教授、孫華教授、林永昌教授、黃慧怡教授以及學生代表鍾禮筠同學先後在開幕典禮上致辭。一眾嘉賓進行了開幕剪綵儀式後,麥高登教授代表人類學系贈送紀念品予嘉賓,之後所有出席者一同觀賞同學們考古實習體驗的短片。展覽於2018年10月15日至12月20日在香港中文大學大學圖書館舉行,附以一系列相關講座。</div>
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<span style="font-family: , serif;">林永昌教授</span><span lang="ZH-HK" style="font-family: , serif;">與</span><span style="font-family: , serif;">學生</span><span lang="ZH-HK" style="font-family: , serif;">一</span><span style="font-family: , serif;">同</span><span lang="ZH-HK" style="font-family: "新細明體" , serif; mso-fareast-language: ZH-HK;">整</span><span style="font-family: "新細明體" , serif; mso-fareast-language: ZH-TW;">理展</span><span lang="ZH-HK" style="font-family: "新細明體" , serif; mso-fareast-language: ZH-HK;">板</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-fareast-language: ZH-HK;"><o:p></o:p></span></div>
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<span style="font-family: "新細明體" , serif; mso-fareast-language: ZH-TW;">展覽</span><span lang="ZH-HK" style="font-family: "新細明體" , serif; mso-fareast-language: ZH-HK;">籌</span><span style="font-family: "新細明體" , serif; mso-fareast-language: ZH-TW;">備</span><span lang="ZH-HK" style="font-family: "新細明體" , serif; mso-fareast-language: ZH-HK;">完</span><span style="font-family: "新細明體" , serif; mso-fareast-language: ZH-TW;">成!</span></div>
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<span style="font-family: , serif;">展覽開幕<span style="background: white;">典禮</span></span><span lang="ZH-HK" style="font-family: , serif;">在</span><span style="background: white; font-family: , serif;">大學圖書館地下的數碼學術研究</span><span style="background: white; font-family: , serif;">室</span><span style="font-family: , serif;">舉行</span><span style="font-family: "新細明體" , serif; mso-fareast-language: ZH-TW;">。</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-TW; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></div>
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<span style="font-family: , serif;">麥高登教授</span><span style="background: white; font-family: , serif; letter-spacing: 0.45pt;">致</span><span style="font-family: , serif;">歡迎辭</span><span style="background: white; font-family: , serif;">。<span lang="EN-US"><o:p></o:p></span></span></div>
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<tr><td class="tr-caption">開幕剪綵儀式,左起李露絲女士、黃慧怡教授、麥高登教授、孫華教授、朱嘉濠教授、張倩儀女士及林永昌教授</td></tr>
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<span style="font-family: , serif;">麥高登教授致送紀念品予李露絲女士</span><span lang="EN-US" style="background: white; font-family: , serif;"><o:p></o:p></span></div>
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: , serif; font-size: 12.8px;">北京大學考古文博學院孫華教授</span><span lang="ZH-HK" style="font-family: , serif; font-size: 12.8px;">和</span><span style="font-family: , serif; font-size: 12.8px;">人類學系</span><span style="font-family: , serif; font-size: 12.8px;">教授</span><span lang="ZH-HK" style="background: white; font-family: , serif; font-size: 12.8px;">和</span><span style="font-family: , serif; font-size: 12.8px;">學生</span><span lang="ZH-HK" style="font-family: , serif; font-size: 12.8px;">交</span><span style="font-family: , serif; font-size: 12.8px;">流</span> </td></tr>
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-13402827437992696942019-01-10T11:00:00.001+08:002019-01-10T11:00:52.747+08:00[Friday Seminar Recap] Making Pots in Mainland Southeast Asia<br />
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<b><span lang="EN-US" style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">Date:</span></b><span lang="EN-US" style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;"> 7<sup>th</sup>
September 2018 (Friday)<o:p></o:p></span></div>
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<span lang="EN-US" style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">Time: </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1:00 –
2:30 pm</span><span lang="EN-US" style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span lang="EN-US" style="background: white; color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">Speaker</span></b><span lang="EN-US" style="background: white; color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">: </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Louise
Allison CORT (Curator, Ceramics Freer Gallery of Art and Arthur M. Sackler
Gallery Smithsonian Institution)</span><span lang="EN-US" style="background: white; color: black; font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Venue:</span></b><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Room
12 Humanities Building New Asia College, CUHK<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Text: </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Wong Pui Lim (Research Assistant)</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">Potters
at work today in rural villages of Thailand, Laos, Cambodia, Vietnam, Malaysia,
and southern Yunnan province, PRC, make earthenware or stoneware for local and
regional markets. Although under pressure from various social and material
changes, these two basic types of ceramics still play important roles in local
food preparation, and storage and in religious rituals. The technologies
associated with their production reveal cultural continuities and boundaries
that are obscured by the commonplace classifications of populations on the
basis of language, ethnicity, or modern nationality. Ms. Louise Cort shared the
summarized result of a long-term research project about village based pottery
production in mainland Southeast Asia that took place between 1989 and 2010. It
is a collaborated field research with Dr. Leedom Lefferts that visited more
than two hundred communities, looking for distinctive patterns of productions
in these villages.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">According to Ms. Cort, there are few
historical documents in mainland Southeast Asia. Most of the information about
the production is from excavations in Indonesia, Philippines or from shipwrecks
in particular.</span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">However, there is a big
gap in understanding why in the past ceramics were made in various part in
Southeast Asia. How it is organized beyond the scale of village
production?</span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">How these ceramics come to
be made? There are no written documents for how indigenous produce or how these
ceramics are revalued by their makers and users. Therefore, Ms. Cort conducted
this long-term field research by witnessing methods of pottery production to
fill evidence in the gap. What method did she use to conduct the research?</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">‘Just sit down and let things happen,' she
stated. She visited communities where potteries are still being made and
conducted informal interviews with the villages to understand practical
everyday use of this village-based produced pottery and for its local or
regional distribution. Through close observation and videotape recording of
potters at work, two fundamental patterns of production technology for
stoneware and seven patterns for earthenware were identified. Ms. Cort
emphasized the importance of not to edit the video or select a specific part of
the production process. Instead, the researchers documented the whole process
of the ceramics production process. Why is this so important? One big discovery
in the research is that there is a variety of way to make earthenware pot that
looks the same when they finish. By observing the whole process of pottery
production, there are various ways to make pottery. Even the product may look
the same in the end, their beginning can be very different. The project
identified 6 types of different ways in making earthenware pottery, naming from
A to F. Ms. Cort selected on type A, B and C to explain their patterns and
distributions. Type C is special because it used a way that is similar to make
stoneware potter at the very beginning. Therefore, it is key to understand the
production by seeing it from the beginning to the end.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">Through her past experience and study in
Japan and India, Ms. Cort suggested that earthenware and stoneware ceramics
usually do not exist together in a community. One will usually take dominate
role and the other disappear. It is special in Southeast Asia that two
different kinds of ceramics exist in same time and same place in the community
and the market. They are also related to one another. Production of potters is
regarded as one of the means to earn money. There is a seasonal variation which
most people produced potters in the dry season when there is little or no rain
for farming. Some people will choose to join the work team to overseas instead
of producing ceramics.</span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;"> </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">Earthenware production is the work of
women in Ms. Cort’s study. It is used to store water or for cooking purpose.
One special thing about it is that people will place it near the main road of
the village which anyone walk pass can drink the water. This ritual still
exists even in large and modern cities in the region that pottery will be
placed at the door as decoration. Different shapes of potters are made to suit
different cooking needs, for instance, the pot for steaming rice is different
from those for steaming medicine.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">Indigenous stoneware production of
mainland Southeast Asia is located at the interior (Thai) and coastal
(Vietnamese).</span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">Historically, two
different patterns of stoneware technologies were found in the region that is
not defined by a modern national border. Stoneware is the work of men in many
parts of the region, especially Northeast Thailand and Laos. In contrast, no
men make pottery in Vietnamese. As high temperature is required in the
production, people will use a kiln shared by the community in a rotation.</span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12pt; text-indent: 36pt;">People usually work as a team, one as the
shaper and the other as the spinner. It has a different role in storage. It is
used to store rainwater in dry seasons, rice, textile, alcohol and so on. Some
are for guest use only. Ms. Cort mentioned an interesting battle between the
host and the guest. A larger potter of drinking water with long straw will be
provided to the guest. The host will keep adding water into the potter while
the guest is drinking. The one who stops first will lose the game. The shape of
jars is designed for specific, practical use. Each of them has a distinctive
role in households that cannot be replaced.</span></div>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">In
the end, Ms. Cort suggested that the activities and sites would have changed in
a certain level after the project ended. She believed that the activities and
sites will reduce compare to a decade ago. Therefore, she encouraged other
researchers to carry on the studies for a better understanding to the ceramics
and its peoples.</span>Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com7tag:blogger.com,1999:blog-615472837840181725.post-80672072205811333122018-10-10T10:11:00.002+08:002018-10-11T12:01:30.208+08:00From the Mountains to the Sea: Archaeology Internship 2017-2018 Exhibition 上山下海:香港中文大學人類學系考古實習成果展 <span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b>From the Mountains to the Sea</b></span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b>Sichuan Sanxingdui • Jiangkou Battlefield & Guangdong Nanhai No.I Shipwreck<br />Archaeology Internship 2017-2018 Exhibition</b></span><br />
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上山下海 —— 四川三星堆及江口古戰場.廣東南海I號沉船遺址:香港中文大學人類學系考古實習成果展 </b></span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Date: 15 Oct - 20 Dec 2018</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Venue: University Library, The Chinese University of Hong Kong</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: inherit;">Only through the “touching the ground” experience, can we understand the meaning of material culture in the past and explain to our contemporaries why we need to care about archaeological ruins. Our students learned a wide range of fieldwork skills and techniques through these meaningful archaeological internships. More important, the hands-on experience provides a great chance to them for better understanding the Bronze Age civilization in Sichuan and the Jiangkou sunken treasure legend. To team up with the underwater archaeology group, we want to present not only the fascinating archaeological experience “From the Mountains (Sichuan) to the Sea (Guangdong)” but also provide the general public some reflections inspired by these internships such as the variety and diversity of ancient civilizations in China and the role of Guangdong and Sichuan on the ancient Silk Roads. You are all </span>cordially invited to visit this upcoming exhibition and attend the following activities.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">(1) Opening Ceremony </span></span><a href="https://cloud.itsc.cuhk.edu.hk/webform/view.php?id=6030181" style="font-family: times, "times new roman", serif;" target="_blank"><span style="color: blue;"><b>Online Registration</b></span></a><br />
<span style="font-family: "times" , "times new roman" , serif;">Date:19 Oct 2018 (Fri)</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Time:2:30 pm</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">Venue:</span><span style="font-family: "times new roman" , serif;">University Library, The Chinese University of Hong Kong</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">(2) Centre for Cultural Heritage Studies Talk Series 2018/ Exhibition Talk Series 1 </span></span><a href="https://cloud.itsc.cuhk.edu.hk/webform/view.php?id=6030181" style="font-family: times, "times new roman", serif;" target="_blank"><span style="color: blue;"><b>Online Registration</b></span></a><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">Title: </span><span style="font-family: "times new roman" , serif;">New Understanding of the Sanxingdui Site in Sichuan - The Ancient Walled Town and Sacrificial Pits at Sanxingdui (in Putonghua) </span></span><span style="font-family: "times" , "times new roman" , serif;">四川三星堆遺址的新認識 - 三星堆古城與器物坑 (普通話)</span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">Speaker: </span><span style="font-family: "times new roman" , serif;">Prof. SUN Hua (School of Archaeology and Museology, Peking University)</span></span><br />
<span style="font-family: "times" , "times new roman" , serif;">Date:19 Oct 2018 (Fri)</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Time: 4:00-6:00 pm</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;"></span></span><br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">Venue: </span><span style="font-family: "times new roman" , serif;">C1 T.C. Cheng Building, United College</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Abstract:</span><span style="font-family: "times" , "times new roman" , serif;">四川廣漢市的三星堆遺址是古代蜀國的中心都城,這裡曾有著名的三星堆“祭祀坑”的發現。隨著成都平原青銅時代考古的快速發展,三星堆遺址考古工作的全面推進,以及兩個器物坑文物復原研究的新成果,我們對三星堆遺址、三星堆文化和三星堆古代國家也有了全新的認識。講座分前後兩部分,第一部分是從三星堆遺址入手,對三星堆古城的演變、佈局、規劃思想及其影響提出了新看法;第二部分是從三星堆“祭祀坑”的器物入手,結合新的考古發現,對三星堆國家的族群構成、統治集團、宗教觀念和社會狀態進行新的闡釋。</span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">Speaker bio:</span></span><span style="font-family: "times" , "times new roman" , serif;">孫華,北京大學考古文博學院教授、北京大學考古文博學院學術委員會主任、北京大學文化遺產保護研究中心主任、國務院學位委員會考古學科評議組成員、全國古籍整理出版規劃領導小組成員。主要研究領域為中國青銅時代考古、中國西南地區考古和文化遺產保護。主要著述有《四川盆地的青銅時代》、《神秘的王國――對三星堆文明的初步理解和解釋》等。</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Organizers 主辦:</span><br />
<span style="font-family: "times" , "times new roman" , serif;"></span>
<span style="font-family: "times" , "times new roman" , serif;">Department of Anthropology, The Chinese University of Hong Kong 香港中文大學人類學系Centre for Cultural Heritage Studies 文化遺產研究中心</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Sichuan Archaeology Research Institute, China 四川省文物考古研究院</span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">Co-organizer 協辦:</span></span>
<span style="font-family: "times" , "times new roman" , serif;">Univ</span><span style="font-family: "times" , "times new roman" , serif;">ersity Library, The Chinese University of Hong Kong 香港中文大學圖書館</span><br />
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-88407744591464629792018-05-09T10:24:00.002+08:002018-05-09T10:24:55.094+08:00重構早期嶺南——近年重大考古發現與跨學科研究工作坊<br />
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近年來,嶺南地區先秦<span lang="EN-US">-</span>秦漢時期重大的考古發現不斷,大大豐富了學界研究嶺南早期歷史的資料,亦改變以往對這一地區社會複雜化進程的認識。為進一步推動多學科的考古前沿研究,促進香港中文大學與毗鄰及相關研究機構的合作,現擬於<span lang="EN-US">2018</span>年<span lang="EN-US">5</span>月<span lang="EN-US">18</span>日(五)舉行研究工作坊,並於<span lang="EN-US">5</span>月<span lang="EN-US">19</span>日(六)與香港考古學會就文化遺產保育及公眾考古的實踐經驗舉行與談。</div>
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<span style="mso-ascii-font-family: 新細明體; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: 新細明體; mso-hansi-theme-font: minor-fareast;">時間:<span lang="EN-US"> 5</span>月<span lang="EN-US">18</span>日<span lang="EN-US">-19</span>日<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="mso-ascii-font-family: 新細明體; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: 新細明體; mso-hansi-theme-font: minor-fareast;">地點: 香港中文大學圖書館數碼學術研究室</span></div>
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5月18日上午</h3>
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09:00-09:30嘉賓致辭、團體合照及前言介紹 </div>
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09:30-10:50早期嶺南近年成果介紹</h3>
09:30-09:45 韓維龍(廣州市文物考古研究院):珠三角地區區域考古調查的實踐與收穫 <br /><br />09:45-10:00 張強祿(廣州市文物考古研究院):廣州黃埔茶嶺和甘草嶺遺址考古發現 <br /><br />10:00-10:15 呂良波(廣州市文物考古研究院):廣州出土漢代玻璃的科學分析與研究 <br /><br />10:15-10:35 李岩(廣東省考古研究所):海上絲綢之路背景下的徐聞和相關考古發現 <br /><br />10:35-10:50 問答環節 <br /><h3>
11:00-12:15早期嶺南的文明化與族群</h3>
11:00-11:20 安賦詩 Francis Allard (印第安納賓夕法尼亞大學) :青銅時代東南中國的社會層級與系統穩定性 <br /><br />11:20-11:40 楊建軍(珠海市博物館): 嶺南商周時期墓葬研究 <br /><br />11:40-12:00 鄭君雷(中山大學): 漢代「土墩墓」中的「百越民族史」問題 <br /><br />12:00-12:15 問答環節 <div>
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5月18日下午</h3>
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14:00-14:40早期嶺南研究的新角度:科技與社會分析 I </h3>
14:00-14:20 傅一嘉(香港中文大學):嶺南東部青銅時代夔紋陶的生產與群體建構 <br /><br />14:20-14:40 林永昌(香港中文大學):盜鑄還是筦鐵:廣州漢墓出土鐵器的冶金分析與流通考察 <br /><br />14:40-14:50 問答環節 </div>
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15:00-16:00早期嶺南研究的新角度:科技與社會分析 II</h3>
15:00-15:20 余翀(中山大學): 嶺南地區史前至青銅時代早期的生業模式 <br /><br />15:20-15:40 陳琴(香港中文大學(深圳)): 浮濱文化的禮制繼承與傳播 <br /><br />15:40-16:00 米夏 Michelle Demandt(暨南大學):嶺南青銅時代中晚期陶器變遷與生產組織 <br /><br />16:00-16:10問答環節 </div>
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16:10-16:50 與會公開討論</h3>
與會代表、謝肅(暨南大學)、黃慧怡(香港中文大學)、吳偉鴻(香港考古學會)、范旼澔 Mick Atha(香港中文大學) </div>
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16:50-17:00總結發言 </h3>
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5月19日上午 </h3>
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9:00-11:30 與香港考古學會討論粵港公眾考古問題及經驗分享,主要內容包括文化遺產法規體系及近年相關工作。<div class="MsoNormal">
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com2tag:blogger.com,1999:blog-615472837840181725.post-45225566123412381262018-04-17T10:51:00.001+08:002018-04-17T10:51:45.805+08:002018 Anthropology Final Year Project ForumThe 2018 Anthropology Final Year Project Forum will be held on 25 April (Wed), 1:30-6:15 pm, MMW LT2. All interested are welcome--please come to share the moments of inspiration and fun with our students and teachers!<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNuWNYQTz6ArS6J_AZOVYvCJ5atBuUaBZxu5KMhvqrFT9kURIbeiAakyYLekA3Pm5VwX8sT8dOjpfma6N_nQdruNJAUeWM003N-wn-p_ELCxcdnjx4bos2k3dhVPK7C_udN_XWuRHQkbA/s1600/FYP.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1132" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNuWNYQTz6ArS6J_AZOVYvCJ5atBuUaBZxu5KMhvqrFT9kURIbeiAakyYLekA3Pm5VwX8sT8dOjpfma6N_nQdruNJAUeWM003N-wn-p_ELCxcdnjx4bos2k3dhVPK7C_udN_XWuRHQkbA/s640/FYP.jpg" width="452" /></a></div>
Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-52742335447706383122018-03-15T15:56:00.000+08:002018-03-15T16:03:59.908+08:002018 Anthropology Methods Summer Workshop Recruitment!<h2 style="text-align: center;">
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2018 Anthropology Methods Summer Workshop<br /><span style="font-weight: normal;"><span style="font-size: small;"><br /></span></span>
<span style="font-weight: normal;"><span style="font-size: small;">Department of Anthropology, The Chinese University of Hong Kong</span></span></span></h2>
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<span lang="EN-US"><span style="font-family: inherit; font-size: small;">Purpose </span></span></h3>
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<span style="font-family: inherit;"><span lang="EN-US">The Anthropology </span><span lang="EN-US">Methods </span><span lang="EN-US">Summer
Workshop will teach students about research design and train them in
qualitative and ethnographic research methods</span><span lang="EN-US">. </span><span lang="EN-US">The students will</span><span lang="EN-US"> develop</span><span lang="EN-US">
their own research proposals,</span><span lang="EN-US"> with the opportunity to receive critical comments </span><span lang="EN-US">from teachers. They will also </span><span lang="EN-US">benefit from peer learning, and will
experience the advanced pedagogical techniques used at CUHK</span><span lang="EN-US">. This training and experience will broaden students’ horizons,
helping them in their future studies. <o:p></o:p></span></span><br />
<span style="font-family: inherit;"><span lang="EN-US"><br /></span></span></div>
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<span lang="EN-US" style="font-family: inherit;">Timing</span></h3>
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<span lang="EN-US" style="font-family: inherit;">The
Workshop will be held from Friday 15 to Tuesday 19 June 2018, including morning
and afternoon class sessions, and two half-day field trips as practicum for the
topics covered in the Workshop. The Dragon Boat Festival will serve as a
setting for a practical exercise in developing observational, note-taking, and
interviewing skills.<o:p></o:p></span><br />
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<span lang="EN-US" style="font-family: inherit;">Target Students</span></h3>
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<span lang="EN-US" style="font-family: inherit;">Students majoring or minoring in
Anthropology, Ethnology or related disciplines (e.g. Sociology, Cultural
Studies, Social History, Religion, etc.) intending to pursue postgraduate
degrees will be eligible for the Workshop. Priority will be given to senior undergraduates
and MA/MPhil students, as they will soon be applying to PhD programmes. All
students will be expected to be able to function at a high level in English
since that will be the primary language of the Workshop. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-family: inherit;">Seminar Topics:</span></h3>
<ul style="margin-top: 0cm;" type="disc">
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Research
Design: How to Frame a Proposal for Ethnographic Research<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Research
Ethics in Anthropology<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">The
Literature Review<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">The
Statement of Goals and Significance<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Interviewing
Skills<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">When and How to Use Questionnaires<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Participant Observation and Rapport<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Keeping and Retrieving Field Notes<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Direct
and Unobtrusive Observation<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Using and
Analyzing Visual Media<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Text
Analysis and Identifying Themes<o:p></o:p></span></li>
<li class="MsoNormal"><span lang="EN-US" style="font-family: inherit;">Ethnographic
Writing</span></li>
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Teaching</h3>
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<span style="font-family: inherit;"><span lang="EN-US">Dr. Joseph Bosco, who has taught the
postgraduate methods seminar for 24 years, and was Graduate Division Head for
19 years in the Department of Anthropology, CUHK, will lead the workshop. He
will attend all sessions with the students; some current teachers from the
Department </span><span lang="EN-US">and advanced
</span><span lang="EN-US">PhD students in the Anthropology </span><span lang="EN-US">D</span><span lang="EN-US">epartment
will participate in the Workshop to discuss their fieldwork experiences and
answer questions, giving participants a practical and deeper understanding of
fieldwork.</span></span><br />
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<span lang="EN-US" style="font-family: inherit;">Costs and Expenses</span></h3>
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<span lang="EN-US" style="font-family: inherit;">The Workshop is free. Free on-campus
accommodation and a modest meal allowance will be provided. Students are
expected to cover the cost of transportation to Hong Kong and to the CUHK
campus. Please consult your local authorities for visa procedure and fees.<o:p></o:p></span><br />
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<span lang="EN-US" style="font-family: inherit;">Application</span></h3>
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<span style="font-family: inherit;"><b><span lang="EN-US">Application
deadline:</span></b><span lang="EN-US"> Saturday 21 April, 2018 (Successful
candidates will be notified by Friday 4 May, 2018)<o:p></o:p></span></span></div>
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<b><span lang="EN-US" style="font-family: inherit;">Application
procedure: <o:p></o:p></span></b></div>
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<span lang="EN-US" style="font-family: inherit;">Please fill in the <a href="https://cloud.itsc.cuhk.edu.hk/webform/view.php?id=4959309">online application
form</a> and upload supporting documents, including:</span><br />
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<span lang="EN-US" style="font-family: inherit;">1) Official transcripts (mandatory)<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: inherit;">2)Two letters of recommendation (mandatory)<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: inherit;">3)Two short essays (under 800 words in
total) in English, with the prompts “I want to pursue postgraduate studies in
anthropology because…” and “The research topic I am most interested in is….”
(mandatory)</span></div>
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<span lang="EN-US" style="font-family: inherit;">4)TOEFL or IELTS scores, or any other
evidence of English ability (optional)<o:p></o:p></span></div>
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<span style="font-family: inherit;"><span lang="EN-US">If
you cannot access the online form, you can send your name, institution and
contact email as well as the supporting documents to <a href="mailto:anthropology@cuhk.edu.hk">anthropology@cuhk.edu.hk</a> by the same
deadline, titled “2018 Anthropology Methods Summer Workshop</span><span lang="EN-US"> </span><span lang="EN-US">Application”.</span></span><br />
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span><br />
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<span style="font-family: inherit;"><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">2018</span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">年暑期人類學方法工作坊<span lang="EN-US"><o:p></o:p></span></span></span></h2>
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<span style="font-family: inherit; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><b>香港中文大學人類學系</b></span></h3>
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<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><b>時間:</b><span lang="EN-US">2018</span>年<span lang="EN-US">6</span>月<span lang="EN-US">15~19</span>日(星期五<span lang="EN-US">~</span>星期二</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">,共五日,包括端午節期間的實地田野考察</span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">)<span lang="EN-US"><o:p></o:p></span></span></span></div>
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<span style="font-family: inherit; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><b>地點:</b>香港中文大學<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><br /></span></div>
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<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">暑期人類學方法工作坊面向人類學、民族學或其他相關學科(如社會學、文化研究、歷史學、宗教學等)、有志於攻讀碩士或博士學位的學生。該工作坊由香港中文大學人類學系前研究生主任<span lang="EN-US">Prof. Joseph Bosco指導</span>,教授定性及民族誌研究方法,幫助學生</span><span style="font-size: 12pt;">制定自己的研究計劃</span><span style="font-size: 12pt;">。人類學系的其他教師及博士生亦會分享田野調查中的親身經驗。工作坊將主要以英語進行,主題包括:</span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•研究設計:如何為</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">民族誌研究撰寫計劃書</span></span><br />
<span style="font-family: 新細明體, serif;">•</span><span style="font-family: inherit;">人類學研究倫理學</span></div>
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<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">文獻綜述</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">研究目標與意義</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">訪談技巧</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">問卷調查</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">參與式觀察</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">田野筆記</span></span><br />
<span style="font-family: 新細明體, serif;">•</span><span style="font-family: inherit;">直接與無干擾觀察</span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">可視媒體的使用及分析</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="font-family: 新細明體, serif;">•</span>文本分析<span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">•</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">民族誌寫作</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><b>申請須知:</b></span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
<div class="MsoListParagraph" style="margin-left: 18.0pt; mso-list: l1 level1 lfo2; mso-para-margin-left: 0gd; text-indent: -18.0pt;">
<span style="font-family: inherit;"><span style="font-family: "dengxian"; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">1. </span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">工作坊不收取學費,提供免費校內住宿和少量膳食津貼。學生需要承擔交通費用,並自行處理來港出入境事宜。<span lang="EN-US"><o:p></o:p></span></span></span></div>
<div class="MsoListParagraph" style="margin-left: 18.0pt; mso-list: l1 level1 lfo2; mso-para-margin-left: 0gd; text-indent: -18.0pt;">
<span style="font-family: inherit;"><span style="font-family: "dengxian"; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">2. </span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">申請截止日期為<span lang="EN-US">2018</span>年<span lang="EN-US">4</span>月<span lang="EN-US">21</span>日,錄取者將在<span lang="EN-US">2018</span>年<span lang="EN-US">5</span>月<span lang="EN-US">4</span>日前收到通知。<span lang="EN-US"><o:p></o:p></span></span></span></div>
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<!--[if !supportLists]--><span style="font-family: inherit;"><span lang="EN-US" style="font-family: "dengxian"; mso-bidi-font-family: DengXian;"><span style="mso-list: Ignore;">3. </span></span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">申請程序:</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">請填妥<a href="https://cloud.itsc.cuhk.edu.hk/webform/view.php?id=4959309">網上申請表</a></span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><a href="https://cloud.itsc.cuhk.edu.hk/webform/view.php?id=4959309">格</a></span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">,並上傳申請文件,包括<span lang="EN-US"><o:p></o:p></span></span></span></div>
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<div class="MsoNormal">
<span style="font-family: inherit;"><span lang="EN-US">1)</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: "Times New Roman"; mso-hansi-font-family: "Times New Roman";">官方成績單</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span lang="EN-US">2)</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: "Times New Roman"; mso-hansi-font-family: "Times New Roman";">兩封推薦信</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span lang="EN-US">3)</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: "Times New Roman"; mso-hansi-font-family: "Times New Roman";">兩篇短文,主題分別為「我想攻讀人類學研究生,因為</span><span lang="EN-US">……</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: "Times New Roman"; mso-hansi-font-family: "Times New Roman";">」以及「我最感興趣的研究課題是</span><span lang="EN-US">……</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: "Times New Roman"; mso-hansi-font-family: "Times New Roman";">」(合共不超過</span><span lang="EN-US">800</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: "Times New Roman"; mso-hansi-font-family: "Times New Roman";">字,以英文撰寫)</span></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span lang="EN-US">4)</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: "Times New Roman"; mso-hansi-font-family: "Times New Roman";">托福或雅思成績,或其他英語能力證明(該項可選)</span><span lang="EN-US"><o:p></o:p></span></span></div>
</div>
<div class="MsoNormal">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">如無法填寫網上表格,</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">請</span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">在截止日期前將姓名、所在學系和聯繫電子郵件連同申請文件發送至<span lang="EN-US">anthropology@cuhk.edu.hk</span>,標題為<span lang="EN-US">“2018 Anthropology
Methods Summer Workshop Application”</span></span><span lang="EN-US" style="font-family: "dengxian"; mso-fareast-language: ZH-CN;">.</span><span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-hansi-theme-font: minor-fareast;"><o:p></o:p></span></span></div>
<br />Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com2tag:blogger.com,1999:blog-615472837840181725.post-76484605268162002892018-03-14T12:11:00.002+08:002018-03-27T10:25:29.301+08:00[Roundtable Workshop Recap] Maritime Archaeology and Ceramic Road in Southeast Asia and China<div class="MsoNormal">
<span lang="EN-US"><b>Roundtable Workshop:</b> Maritime Archaeology and Ceramic Road in Southeast Asia and China</span></div>
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<span lang="EN-US"><br /></span></div>
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<span lang="EN-US"><b>Date:</b> December 1, 2017</span></div>
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<span lang="EN-US"><br /><b>
Speakers and Topics: </b><o:p></o:p></span></div>
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<span lang="EN-US"><b>Mr. Chhay Rachna</b> (Angkor Ceramic Unit,
APSARA Authority, Siem Reap, Cambodia)<o:p></o:p></span></div>
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<span lang="EN-US"><b>Topic:</b> Understanding the Context of Khmer
Ceramics and Kilns and their Association with Cross-Cultural Exchange<o:p></o:p></span></div>
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<span lang="EN-US"><br /></span></div>
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<span lang="EN-US"><b>Dr. Ellen Hsieh</b> (Cotsen Institute of
Archaeology, UCLA)<o:p></o:p></span></div>
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<span lang="EN-US"><b>Topic: </b>Non-invasive Scientific Analysis on
Trade Ceramics from Consumption Sites and Shipwrecks<o:p></o:p></span></div>
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<span lang="EN-US"><b><br /></b></span></div>
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<span lang="EN-US"><b>Dr. Brian Fahy</b> (The Oxford Centre for
Maritime Archaeology, University of Oxford)<o:p></o:p></span></div>
<span lang="EN-US" style="font-family: "cambria" , serif; font-size: 11.0pt;"><b>Topic:</b></span>Seeing the Forest for the Trees: A Holistic Study of Southeast Asian Shipwreck Assemblages<br />
<br />
<span style="font-family: "times new roman" , serif; font-size: 12pt;"> Ceramics
has always been one of the main focuses in the field of maritime archaeology. On
1</span><sup style="font-family: "times new roman", serif;">st</sup><span style="font-family: "times new roman" , serif; font-size: 12pt;"> December 2017, a Roundtable Workshop was held by our department,
inviting three guest speakers to share their thoughts on maritime archaeology
and ceramics. We had Mr. Chhay Rachna from Angkor Ceramic Unit, APSARA
Authority, sharing on Khmer ceramics and kilns and their connections with other
Southeast Asia cultural groups; Dr. Ellen Hsieh, from Cotsen Institute of
Archaeology, University of California, Los Angeles, talked about non-invasive
scientific analysis on trade ceramics found in shipwrecks and consumption sites;
Dr. Brian Fahy, from The Oxford Centre for Maritime Archaeology, University of
Oxford, presented his arguments on the essentiality of establishing a holistic
study of Southeast Asian shipwreck assemblages.</span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjER5_0Tli8wEjXREjU3B1jcGwGifAQUlbhKBUwQPt4sfB8a1uvFFj3cOYg-_yXlHu0TkmvlCjlkEeKQHkIAnns0UwZlegUknz9W_4_iYYzii8RpzTcXFU0TnwX9T0x63t1dzNY3NfV3B4/s1600/1.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1000" data-original-width="1500" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjER5_0Tli8wEjXREjU3B1jcGwGifAQUlbhKBUwQPt4sfB8a1uvFFj3cOYg-_yXlHu0TkmvlCjlkEeKQHkIAnns0UwZlegUknz9W_4_iYYzii8RpzTcXFU0TnwX9T0x63t1dzNY3NfV3B4/s400/1.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Prof. Sharon Wong giving a welcoming speech</td></tr>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Khmer ceramics
produced in the Angkorian period were only for local use, suggested by Mr.
Chhay, while relations and interactions with outer regions lied within the economy
of ceramic imports. Mr. Chhay studied the Khmer interactions with other regions
in ceramics during the Angkorian period by comparing ceramics found in the
production sites and consumption sites, and evidence from terrestrial
archaeological sites beyond Khmer Empire and Southeast Asian shipwrecks.</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> </span><span lang="EN-GB" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The presentation
mainly focused on three primary stoneware ceramic production sites, namely the
Angkorian core region group (Group I), provincial Angkorian production centre (Group II), and late Angkorian
production </span><span lang="EN-GB" style="font-family: "times new roman" , serif; font-size: 12.0pt;">centre</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> (Group III). The
ceramics in Group I are mainly green glazed and unglazed. White clay was used
to make small glazed containers, while grey clay from the nearby source was
used to make unglazed ceramics. Stoneware excavated in kilns of Group I ranges from roof tiles to boxes,
bottles, pots, plates, large jars and large basins, with diverse patterns
incised by potters. For Group II, most of the ceramics found were brown glazed
and dark green glazed, made of red clay, and supported by regular fire clay
inside the kilns differing from irregular fire clays found in Group I. Most of
the stoneware found in Group III were likewise brown glazed, produced in kilns
with structural elements similar to those in Group II.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 24.0pt;">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Mr. Chhay argued,
these Khmer wares were for daily use, commonly excavated in various consumption
sites, while imported Chinese ceramics tended to be more precious, bulk of
Chinese ceramics assemblages were rare to be found outside the Greater Angkor
Region which is the elite context. For instance, in Prei Monti Temple in Roluos,
which was the early Angkorian site from the 9<sup>th</sup> Century, 17.5% of
excavated ceramics were imported, with 73.6% Khmer earthenware and 8.9% Khmer stoneware.
There were Chinese ceramics and ceramics from other countries found in
archaeological sites that are located in Greater Angkor Region, but no Khmer
ceramics was found in both terrestrial archaeological sites beyond Khmer Empire
and Southeast Asian shipwrecks. By comparing ceramics in production sites and
consumption sites and evidence from shipwrecks, Mr. Chhay proposed that ceramics
from the mentioned three sites were for local consumption; the relations and
interactions with outer region were found to be in the import trade as abundant
ceramics from other regions were found in elite consumption sites.<o:p></o:p></span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyjCEIAJ5Aqc3uk4uXvGShE3V_QevSrXoYa64Bfe6y5wYIvwDmLVno0RyR3gQ7VNI6lrryItajlrRvm8YfrlzkK89asVPi5S6cN5NpFfXSfjRbnPgeeXg_61vXi6s1mIKfZRyLoKuHt64/s1600/2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1000" data-original-width="1500" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyjCEIAJ5Aqc3uk4uXvGShE3V_QevSrXoYa64Bfe6y5wYIvwDmLVno0RyR3gQ7VNI6lrryItajlrRvm8YfrlzkK89asVPi5S6cN5NpFfXSfjRbnPgeeXg_61vXi6s1mIKfZRyLoKuHt64/s400/2.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Mr. Chhay Rachna</td></tr>
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<div class="MsoNormal" style="text-indent: 24.0pt;">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Archaeologists
face various challenges when they adopt prevalent methods to identify ceramics.
There are visual analysis, which includes the observation of the types, forms,
glazes, pastes and decorative patterns of ceramics, and scientific analysis,
such as the study of chemical composition, crystallization process and
weathering process. The visual analysis did not serve well for archaeological
research, which often involves dirty, broken, tiny sherds with no decoration,
while scientific analysis requires sophisticated invasive laboratory instruments
which are not suitable for the large quantity of sherds or to be used on site,
given the time and money they cost, and the damages they made on the sherds. In
response to these problems, Dr. Ellen Hsieh proposed non-invasive portable
X-ray fluorescence (pXRF) and fiber optics reflectance spectroscopy (FORS) for
the identification of ceramics in archaeological context. The presentation
mainly focused on the application of pXRF, and the pXRF patterns of chemical
elements in blue pigments and white areas on ceramics produced in Jingdezhen,
Zhangzhou from China and Hizen from Japan were shown. Dr. Hsieh analyzed the pigments
of blue-and-white ceramics found on Santa Cruz shipwreck from the Philippines with
pXRF and identified them to be produced in Jingdezhen by comparing the data
which the compositional pattern of pigments in Jingdezhen ceramics found to be
highly matched with those on Santa Cruz, showing cobalt-based blue pigments,
with poor Iron and rich Manganese. Dr. Hsieh presented her application of non-invasive
technology in identifying ceramics and argued that this provides new possible
ways to see global networks from chemical composition.<o:p></o:p></span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgel8iz96L171dDeH4dFaDQcqqRsqkVZGcEaFf0uNkgO7HMwkfFzUaMTN-xW5r8zT9tmvHvdjdYPoIZoqFAtl34Im0G_l9FKLz0GDorcrnIRHmFku4MMKNE2cTuSlMyLy4faCp80uKnkEM/s1600/3.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1000" data-original-width="1500" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgel8iz96L171dDeH4dFaDQcqqRsqkVZGcEaFf0uNkgO7HMwkfFzUaMTN-xW5r8zT9tmvHvdjdYPoIZoqFAtl34Im0G_l9FKLz0GDorcrnIRHmFku4MMKNE2cTuSlMyLy4faCp80uKnkEM/s400/3.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Dr.
Ellen Hsieh</td></tr>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">A ceramic-centered
narrative is not enough to understand a shipwreck, argued by Dr. Brian Fahy,
who agreed the importance of ceramics but also other often-neglected materials
that could be found on shipwrecks. Dr. Fahy studied the materials that were excavated
in six Southeast Asian shipwrecks and sites, namely Turiang, Bakau, Rang Kwien,
Ko Si Chang III, Lena Shoal, and Santa Cruz. These materials include iron sand,
tin ingots, Chinese coins, manufactured materials such as mirrors, armaments
such as lantakas, sword and spearhead, net weight, fishing hook, duck
egg, aniseed, peppercorns, minerals,
beads, grinding stone, earthenware, and so forth. The study of these materials
can serve for a better understanding of the social, economic and political
context of the past. For instance, the rosette on the tin ingots found on
Turiang, a shipwreck near to Malaysia, corresponds to the pattern on the money used in Malaysia. What does this
phenomenon imply? What is the significance of the pattern? This may need
further study, but it shows how these materials play a role in facilitating us
to understand the past. With the consideration of the aforementioned materials,
Dr. Fahy argued that it will give us a more complete
picture of the networks as established by the ships back then. <o:p></o:p></span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNvDdwvvcmq7hdd_tAePlHxbvd-tRAzf2EK8h_xSI9PHVS6jjPCKzwQ06Yw6kvXiQ5MCOx1oQvIvgJfOIJKBShgEgs57vDfAEoXbZ-oec5gmNpDPnvXOzkrLrhuD5D2ShMbZCYvLNFQqs/s1600/4.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1000" data-original-width="1500" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNvDdwvvcmq7hdd_tAePlHxbvd-tRAzf2EK8h_xSI9PHVS6jjPCKzwQ06Yw6kvXiQ5MCOx1oQvIvgJfOIJKBShgEgs57vDfAEoXbZ-oec5gmNpDPnvXOzkrLrhuD5D2ShMbZCYvLNFQqs/s400/4.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Dr. Brian Fahy</td></tr>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Text: Sonia Fung Lok Shan</span></span>Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com1tag:blogger.com,1999:blog-615472837840181725.post-84790180795695807622018-03-14T11:51:00.000+08:002018-03-14T11:52:51.141+08:00【星期五探討會回顧】臺灣文化資產中的窯業遺跡與傳世古陶瓷調查研究<div class="MsoNormal">
<span style="font-family: , serif;">日期:</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;"> 29/9/2017</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;"><br />
</span><span style="font-family: , serif;">講者</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;">:</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;"> </span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">盧泰康教授</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;"> (</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">國立台南</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-fareast;">藝術</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">大學藝術</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-fareast;">史</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">系</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;">)</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;"><br />
</span><span style="font-family: , serif;">題目</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;">:</span><span lang="EN-US" style="font-family: "verdana" , sans-serif;"> </span><span style="font-family: 細明體; mso-fareast-language: ZH-TW;">臺灣文化資產中的窯業遺跡與傳世古陶瓷調查研究<span lang="EN-US"><o:p></o:p></span></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_1bMM_YihUBPXTo5uL0mrnLW55MmV694PdX1Pk_2eAgONnZftqmOac6CLylZp0mxNqZxbGyQcRb4rgqWr9n7a1JV-4r9EXAu1vnIGSX30uqQLw9ClMD21Q6t7-GlIKx-vN9ElhzX4jx0/s1600/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="1500" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_1bMM_YihUBPXTo5uL0mrnLW55MmV694PdX1Pk_2eAgONnZftqmOac6CLylZp0mxNqZxbGyQcRb4rgqWr9n7a1JV-4r9EXAu1vnIGSX30uqQLw9ClMD21Q6t7-GlIKx-vN9ElhzX4jx0/s400/4.jpg" width="400" /></a></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">盧教授以介紹三種不同的窯為線索,輔以詳實有趣的研究經歷,幫助聽眾理清台灣陶瓷業在不同歷史時期的發展脈絡。他先從瓦窯(即主要負責燒製烏瓦的窯)開始,提及建築材料燒製的特點:多就地取材,就地使用;少長途流通。各地燒製的特點造就不同地方的建築特徵:台灣的磚瓦多為紅色,著名的例子有台南的</span>「<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">赤崁樓</span>」<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">另外是漏窯以及糖漏的發掘和發現過程。糖漏是工業化製糖之前臺灣對紅糖進行脫色加工以生產白糖的重要用具。在文獻資料中,糖漏曾以</span>「<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">瓦溜</span>」<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">等一系列其他名稱出現。日治時代,殖民者對台灣糖業進行了工廠化改革,這種相對傳統且低效的脫色方式也逐漸被遺忘。漏窯的發現,包括糖漏、漏罐和底座等一系列器物的復原,彌補了這一世代記憶和考古材料上的缺環,讓研究者對明清時期的製糖工藝有更完整的理解。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">第三種盧教授重點介紹蛇窯。盧教授結合自己在福建德化縣等地的考察經歷,從</span>「<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">蛇窯</span>」、「<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">龍窯</span>」<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">這些名稱上</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-fareast; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-fareast;">釐</span><span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">清台灣和福建地區窯業的關係。除了講解蛇窯的結構、運作原理和產品特徵外,盧教授重點介紹蛇窯在台灣各區的分佈及台灣文化資產普查工作的現狀。南投窯作為蛇窯在台灣的案例,盧教授從分佈在台灣各地寺廟的香爐入手分析南投窯的生產概況。根據統計數據清代和日治時期的香爐多於戰後,其反映南投窯生產規模和銷售範圍的縮小。從這個例子可以看出臺灣本土窯業和整體歷史進展的互動。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">除此之外,雲林縣西螺鎮福興宮收藏的太平媽南投窯香爐也是另一個窯業研究物件。尤其是其中採用的不同科技手段,包括傳統的考古測繪、顯微放大鏡和螢光射線進行分析。通過顯微放大手段,我們可以知道香爐壁的文字是怎麼寫上去的,用切片釉層元素的測定結果讓我們能確定香爐的燒成溫度不會太高。盧教授的例子生動說明,各種科技手段在考古中應用可以讓考古發現和研究更加立體和全面,其背後代表的跨學科研究思維也是考古和歷史研究未來的發展趨勢。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-font-family: DengXian; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-TW; mso-hansi-font-family: DengXian; mso-hansi-theme-font: minor-latin;">講座結束之後,在場師生針對盧教授講座的內容,對台灣窯業和古代對外貿易之間的關係進行熱烈討論。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: , serif;"><span style="font-size: x-small;">文:鄧曉懿</span></span>Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-32057154822428063072018-02-06T16:47:00.001+08:002018-02-12T16:59:45.860+08:00[Friday Seminar Recap] Family Runs in the Vessels, Vines Run Through the Family: An Anthropologist Engages with Systemic Therapy<div class="separator" style="clear: both; text-align: center;">
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<b>Date:</b> November 17, 2017<br />
<b>Speaker:</b> Teresa Kuan (Department of Anthropology, CUHK)<br />
<b>Title:</b> Family Runs in the Vessels, Vines Run Through the Family: An Anthropologist Engages with Systemic Therapy<br />
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In this Friday Seminar, Dr. Kuan started by introducing the background of her paper. Firstly, kinship was once considered the “real guts of social anthropology”, and is a field of study recently invigorated by Marshall Sahlins’ new book, What Kinship Is--And Is Not. In this book, Sahlins defines kinship as “the mutuality of being”, and kinship, as Dr. Kuan points out, is about not only relationships but also how people construct their realities, especially the boundaries between the self and the other. While modern people are taught that the self ends at the surface of the skin, this is not how most of us experience actual life. Kin, as Sahlins puts it, “are people who live each other’s lives and die each other’s deaths”.<br />
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Secondly, in recently years, China anthropologists are discussing a “psycho-boom”, as a new, private sector of mental health services has been growing in China. Dr. Kuan did fieldwork in a research institute established in 2014 for family research and family therapy in Shanghai. The institute is embedded in a private wellness company founded by an overseas Chinese businessman. A lot of money was poured into the facilities, in order to train new therapists. Well-established professionals from the state sector act as mentors, and the trainees are mostly middle-aged women who have gone into counseling as a second career. The families seen at this field-site tend to be middle-class but this is not always the case. They usually come with a teenager that has been either hospitalized and/or medicated with no signs of improvement.<br />
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Dr. Kuan then detailed a case in which the therapeutic process illustrated a problematic transpersonal distribution of resentment and responsibility. The “identified patient” was a teenage girl on anti-depressants, and her parents divorced several years ago yet still got into fights. As the psychiatrist and therapist, whom Dr. Kuan calls Dr. K, analyzed it, with evidence from biofeedback data, the daughter has put herself in her mother’s position, feeling her feelings for her, just as the mother had put herself in her daughter’s position, reading the father’s every “attack” on their daughter as a personal attack on her. This sort of confusion of selves and run of emotions was called “entanglement”, which, as Dr. K believe it, is poisonous rather than nourishing: The girl admitted that she found it increasingly hard to handle schoolwork, and the burden she felt made her want to collapse. Dr. K commented, “Putting too much energy here, things won’t be so smooth in the outside world.” <br />
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The purpose of therapy at the Institute, therefore, is “individuation” or “differentiation”. According to Murray Bowen, one of the founders of family therapy, differentiation refers to the degree to which a person is able to remain “objective” even while engaged in ongoing human intercourse. Anxiety determines differentiation. Relationship-oriented, poorly differentiated people put too much “life energy” into seeking “love and approval”. Highly differentiated people, on the other hand, are “more contained”, more “self-determined” and “goal-oriented”. While Dr. Kuan clearly points out Bowen’s idealization of objectivity and rationality, she maintains what this theory highlights is an existential, ethical problem – i.e. the question of how to conduct oneself in one’s relations with others, particularly kin. <br />
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In the case described above, Dr. K contended that everyone is trying to control everyone else has confused proper roles and positions, leading to everybody’s shared pain. Dr. Kuan argues that the work that Dr. K does is moral in essence, as the protocol works on human relationships. This kind of family systems therapy exposes and tackles all the grudges and hurts that are either too sensitive or too banal to recognize, let alone address in the course of everyday life. And it is not only about feelings and emotions; the taking of responsibility that is not one’s to take is also consequential in a situation of suffering. Family therapy, as Dr. Kuan sees it, offers one possible (though hardly perfect) response. In conclusion, Dr. Kuan argued that we should pay attention to the difference between individuation and individualization, and avoid reducing everything to the framework of neoliberal governmentality.Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-90350791393787807132017-11-20T16:56:00.000+08:002018-02-06T16:50:12.154+08:00[Friday Seminar Recap] "Do you realise this is a Chinese school?": White parents as ethnic minorities in the local Hong Kong school system<b>Date: </b>November 3, 2017<br />
<b>Speaker:</b> Paul O’Connor (Department of Sociology and Social Policy, Lingnan University)<br />
<b>Title:</b> "Do you realise this is a Chinese school?": White parents as ethnic minorities in the local Hong Kong school system<br />
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<tr><td class="tr-caption" style="text-align: center;">Dr. O'Connor</td></tr>
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<span lang="EN-US" style="color: #333333;"><span style="font-family: inherit;"><br />In this Friday Seminar, Dr. O’Connor examined
the case of white parents attempting to enroll their children in local kindergarten
and primary schools in Hong Kong. He started by outlining the context of his
research. From 2012 to 2014, Hong Kong witnessed a rise of anti-mainland
sentiment, and a series of political protests took place. A localist Hong Kong
identity seems to have come to the forefront. On the other hand, Dr. O’Connor’s
wife is an English who grew up in Hong Kong, and their three sons were all born
in Hong Kong and very strongly identify as Hongkongers. Dr. O’Connor and his
wife tried to send their youngest son into a local kindergarten so that he
could learn Cantonese. While he initially did quite well, after he changed to
another kindergarten as the family moved, his Cantonese learning virtually
stopped. These macro and micro contexts made Dr. O’Connor very interested in
the current research topic.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="color: #333333;"><span style="font-family: inherit;">When it comes to
schooling in Hong Kong, Dr. O’Connor pointed out that the change to Mother
Tongue Instruction in 1997 was a crucial move, as the importance of English got
diluted, while the focus on Chinese became more important while complicated and
messy. Currently, more than 300 schools use Chinese (Cantonese) as their MOI (medium
of instruction) while English is used in select, elite and designated schools.
Dr. O’Connor highlighted that international schools experience an exodus of
white parents after 1997, and currently almost half of the students in
international schools are Chinese.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="color: #333333;"><span style="font-family: inherit;">While white
people compose less than 1% of the population in Hong Kong and are ethnic
minorities in this sense, their average monthly salary almost triples that of
the Hong Kong population, and is way higher than that of Thai, Pakistani,
Indonesian and Indian people in Hong Kong. This leads to the question: how do
we frame white people as ethnic minorities in the circumstance? Another
relevant background is that according to statistics, around 25% of white people
in Hong Kong, while Dr. O’Connor believed the actual percentage is far lower
than that.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="color: #333333;"><span style="font-family: inherit;">So, why are more
white parents sending their children to local schools? When he was conceiving
the research, Dr. O’Connor thought that this has to do with Hong Kong identity,
while his co-researcher, Dr. Julian M. Groves, believed that it is about
preserving privileged status. They conducted semi structured interviews with 18
white parents with an average age of 44. While the number of interviewees is
relatively small, Dr. O’Connor explained that they achieve data saturation
pretty soon as these white parents had very similar experience.<o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span lang="EN-US" style="color: #333333;">Their findings
are a mix of both issues. The white parents have multiple motivations: On the one
hand, the high cost of international school can be a burden for those families
that are in a financially more precarious position, and some parents are
concerned of how their kids are going to find a job if they do not speak
Cantonese. Dr. O’Connor argued that recently there is a value judgement about </span><span lang="EN-US" style="color: #333333;">international schools, criticizing them as
elitist and privileged. These parents are convinced that a more wholesome way
to raise your kids is to give them an authentic experience of the culture in the
local Hong Kong society, and sending their kids to local schools is a more
challenging but also more rewarding route to take. Dr. O’Connor argued that
this is a way for these white parents to preserve their privileged status, and
values like global citizenship and multiculturalism are emphasized. This also
shows a commitment to Hong Kong: Dr. O’Connor explained that there is a focus
on Cantonese, which is seen as more authentically Hong Kong than Mandarin and
will enable one to live a truly local life in the community. Having said that,
Dr. O’Connor clarifies that no parents they interviewed held a localist stance.</span><span lang="EN-US" style="color: #333333;"> These values,
however, can be co-opted and inconsistent. Dr. O’Connor discovered that the
parents can be anxious about sending their children to schools with “too many”
Pakistani, which might compromise their ability to let their children learn
Chinese. The values </span><span lang="EN-US" style="color: #333333;">about
diversity and inclusion stop when they cannot get the value they want,
understandably so.<o:p></o:p></span></span></div>
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Dr. O’Connor discussed how this privileged community experience great
difficulty and even what they perceive as discrimination when applying for
local schools for their children. Drawing on the parents’ own accounts, he illustrated
how the schools insist that they are “Chinese schools” meant for Chinese people,
and the white kids are seen as a hassle and rejected outright. The teachers
also do not believe that the white kids can possible learn Chinese. When there
are ethnic minorities students in the class, sometimes they are arranged to sit
on the same table and separated from other students, and therefore cannot
really learn Chinese.</span><span lang="EN-US" style="color: #333333;">
</span><span lang="EN-US" style="color: #333333;">These difficult and frustrating attempts to
enroll the kids in local schools have caused significant emotional distress and
internal conflicts to the white families.<o:p></o:p></span></span><br />
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<span lang="EN-US" style="color: #333333;"><span style="font-family: inherit;">Dr. O’Connor argued that the education
system in Hong Kong offers very little guidance or support for these parents. Despite
their wealth, social capital and privilege, white people have similar
marginalization and obstacles as other ethnic minorities do in Hong Kong when
it comes to education, which leads Dr. O’Connor to the conclusion that the
schooling system is broken, and the division of local and international system
problematic.<o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span lang="EN-US" style="color: #333333;">The presentation
can be accessed: </span><span lang="EN-US"><a href="https://prezi.com/qjeiickd2yr2/do-you-realise-this-is-a-chinese-school/">https://prezi.com/qjeiickd2yr2/do-you-realise-this-is-a-chinese-school/</a></span><b><span lang="EN-US" style="color: #333333;"><o:p></o:p></span></b></span></div>
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<span lang="EN-US" style="color: #333333;"><span style="font-family: inherit;">Related publication:<o:p></o:p></span></span></div>
<br />
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<span style="font-family: inherit;"><span lang="EN-US" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #222222;">Groves, Julian M., and Paul O'Connor.
"Negotiating global citizenship, protecting privilege: western expatriates
choosing local schools in Hong Kong." </span><i>British Journal of Sociology of Education</i> (2017): 1-15.</span><span lang="EN-US" style="color: #333333;"><span style="font-family: inherit;"> <a href="http://www.tandfonline.com/eprint/kdZgeG2T6EZTDug4x5kg/full">http://www.tandfonline.com/eprint/kdZgeG2T6EZTDug4x5kg/full</a></span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com2tag:blogger.com,1999:blog-615472837840181725.post-72748375028197773942017-11-09T15:58:00.000+08:002017-11-14T16:28:24.490+08:00[Friday Seminar Recap] Migrant Youth Navigating Education and Identity in Hong Kong<div class="MsoNormal">
<b style="background-color: white; font-family: Verdana, Geneva, sans-serif; font-size: 13px;">Date:</b><span style="background-color: white; font-family: "verdana" , "geneva" , sans-serif; font-size: 13px;"> October 27, 2017</span></div>
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<span lang="EN-US"><b>Speaker:</b> Chee Wai-Chi (Department of Education Studies, Hong Kong Baptist University)</span></div>
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<span lang="EN-US"><b>Title:</b> Migrant Youth Navigating Education and Identity in Hong Kong</span></div>
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<tr><td class="tr-caption" style="text-align: center;">Dr. Chee</td></tr>
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<span lang="EN-US"><br />What are migrant students’ opportunities
and challenges in Hong Kong’s education system? How do they negotiate their
identities and belonging? In this Friday Seminar, Dr. Chee Wai-Chi tried to
answer these questions by looking into the academic trajectories and identity
formation of two incoming teenage groups to Hong Kong – from mainland China and
from South Asia (predominantly India, Pakistan, and Nepal). Dr. Chee started by
outlining the context. For the South Asian group, ethnic minorities constitute
about 8% of the whole population in Hong Kong. School attendance rates of
ethnic minorities are significantly lower than those of the whole population,
especially at the post-secondary level. The proportion of people working in
elementary, non-skilled occupations, on the other hand, is much higher among
the South Asians than among the whole population in Hong Kong. For mainland
Chinese, from 2006 to 2016, 40,000 one-way permit holders entered Hong Kong
every year. Yet, there are no statistics about their education and occupation
since they are not categorized as a separate group in government census. Dr.
Chee conducted longitudinal study of these two groups of teenage immigrant
students in Hong Kong.</span></div>
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<span lang="EN-US">Dr. Chee found out that the Induction
Programme (IP) plays an important role in the immigrant students’ academic
trajectory. If the students can stay in the same school after IP, they usually
develop strong bonding with that school, while those who have to leave
experience a love-hate relationship with their IP school. Dr. Chee argued that
the IP schools are like “green houses”, and that is why it feels particularly
bad when students are denied a place in their original school. “It is their
first experience of being rejected in Hong Kong, by a school that has been so
supportive and reassuring, which may lead to resentment.” Whether a student can
stay in the same school or not of course have to do with their individual
performances, yet there are also structural reasons at play. Dr. </span><span lang="EN-US">Chee
discovered that when a school has too many ethnic minorities students, the
Chinese parents may withdraw from sending their children there. Therefore, the
schools have to pay attention and keep ethnic minorities students within a
limited proportion. Dr. Chee argued that finishing the IP is a turning point in
the academic trajectories of many immigrant students. Paradoxically, while IP
is a nurturing space for the students who are new to Hong Kong, it does not
prepare them well for the larger educational realities of Hong Kong and may
eventually fail them.</span></div>
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<span lang="EN-US">When it comes to the construction and negotiation
of identity, Dr. Chee found that there is a predominant emphasis on Cantonese
linguistic capital, be it at official level or in everyday encounters of
individuals. The official term for immigrant students is “Non-Chinese speaking
students”, which appears to be offensive by some. One student said, “Can I call
you ‘non-English speaking’? Why not address it as a second language learning,
or non-mother tongue learners?” In their daily life, fluency in Cantonese seems
to open up another door for friends, career prospects and many other things,
and the lack of it is a shame. One student said, “This is a school for
‘disabled’ people like me. We don’t speak Cantonese.” Another student reported
being treated impolitely while working at McDonald’s because his Cantonese was
not good. Dr. Chee argued that the major significance of Cantonese in the
immigrant students’ construction of a Hong Kong identity is a rather new
phenomenon. Several years ago, the students would use entitlement (the rights
they enjoy in Hong Kong) and descent (their family members being Hong Kong
permanent residents) to explain why they see themselves as Hong Kong people.
Dr. Chee suggested that the rise of importance of Cantonese may have to do with
the rising emphasis on local Hong Kong culture in recent years.</span></div>
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<span lang="EN-US">Dr. Chee looked further into the difference between
the two groups. Many South Asian students feel that they have a “mixed”
identity. One Indian student commented that she is a Hongkonger but she still
has some Indian things since she grew up there, and it was not important to be
a “full” Hongkonger, as long as she herself is comfortable with both parts of
her identity. Another Nepalese student said that he could easily “switch” his
identities depending on where he is, in Nepal or Hong Kong. The mainland
students, Dr. Chee argued, embed their Hong Kong identity under their Chinese
identity, as they mainly see themselves as a Chinese who is living in Hong
Kong. Dr. Chee found that interestingly, their self-identification as
“Hongkonger in/of China” (</span><span lang="ZH-CN" style="font-family: "dengxian"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-language: ZH-CN; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">中國香港人</span><span lang="EN-US">)
is heavily informed by a categorization of identity mainly constructed by the
polling of the Hong Kong University Public Opinion Programme.<o:p></o:p></span></div>
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<tr><td class="tr-caption" style="text-align: center;">The Audience</td></tr>
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<span style="font-family: , serif;"><br />在香港的教育體制之下,新移民學生面臨哪些機遇與挑戰?他們如何理解自身的身份與歸屬?在本次「星期五研討會」當中,徐渭芝博士重點考察了中國大陸與南亞新移民這兩個群體。少數族裔約佔香港人口</span><span lang="EN-US">8%</span><span style="font-family: , serif;">。他們的就學率明顯低於香港人口的整體水平,這在專上教育階段尤其如此;而從事較低技術職業的南亞裔人士比例則遠高於整體水平。從</span><span lang="EN-US">2006</span><span style="font-family: , serif;">年到</span><span lang="EN-US">2016</span><span style="font-family: , serif;">年,每年約有四萬名單程證持有人從大陸來港。由於政府統計中並無將大陸新移民單列一類,因此缺乏他們的就學率及職業分佈等數據。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: , serif;">徐博士對這兩個新來港群體中的青少年進行了縱貫性研究。她發現,「新來港兒童適應課程」在這些青少年的學術軌跡中起著重要作用。如果學生在完成適應課程後能留在原來的學習就讀,他們通常會與該學校建立起深厚的情感紐帶;那些要離開的學生則會與原先的學校發展出一種愛恨交纏的關係。徐博士認為,適應課程學校就像是一個「溫室」,為這些新來港青少年提供信心與支持。也正因為如此,當一些學生無法繼續留在原先提供適應課程的學校就讀的時候,他們會感到特別受傷害:這是他們在香港第一次遭到「拒絕」,而且還是來自於他們信任、依賴的學校。徐博士指出,弔詭地,適應課程提供的良好環境,反而使學生無法為香港教育制度的現實做好準備,最終可能令他們失望。而能否留在原來的學校就讀,當然與學生個人表現有關,但也受到其他結構性因素的影響。例如說,徐博士發現,當一間學校招收了太多少數族裔學生的時候,華裔學生的家長可能就會不太願意把他們的孩子送到這間學校去。因此,學校必須小心控制他們的學生族裔構成比例。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: , serif;">在身份認同建構方面,徐博士發現,粵語語言資本,無論是在官方還是日常層面,都非常受到重視。移民學生的官方稱謂是「非華語學生」,這讓一些人感覺受到冒犯:「我可不可以稱呼你為『非英語人士』呢?為什麼不能稱為第二語言或是非母語學生?」在日常生活當中,粵語似乎為友誼、職業以及許多其他機會打開了大門,而粵語能力的欠缺則讓人羞愧。一個學生說,「這所學校是為我們這樣的『殘疾人』而設的——我們不會說廣東話。」另一位學生表示,他在麥當勞打工時因為粵語不夠好而被很不禮貌地對待。徐博士認為,廣東話在新移民學生的身份認同構建中佔據重要地位,是一個新近出現的現象;在數年前,新移民可能會以法定權利和家族血統(而非粵語能力)來解釋為什麼他們視自己為香港人。徐博士猜想,這可能與近年來香港社會對於本土文化的強調有關。</span><span lang="EN-US"><o:p></o:p></span></div>
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<span style="font-family: , serif;">徐博士亦探討了兩個群體之間的差異。她發現,許多南亞裔學生認為他們的身份是「混雜』的。一名印度裔學生說,她是香港人,但因為在印度長大仍然有印度的成分。只要她對自己身份中的兩個部分都感到自在,她是不是一個「完全』的香港人並不重要。另一位尼泊爾裔學生則表示,他可以根據自己身在何處「轉換』自己的身份。另一方面,大陸學生則往往把自己的香港認同置於中國認同之下,視自己為「中國香港人』。有趣的是,這一認同在很大程度上受到香港大學民意研究計劃的港人身份認同調查中的身份類別所影響。</span></div>
Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com1tag:blogger.com,1999:blog-615472837840181725.post-31340309781380583372017-10-26T15:09:00.000+08:002017-10-26T15:09:09.698+08:00[Friday Seminar Recap] Deliberate Design or Accidental Abuse? Misappropriations of Applied Anthropology in Global Design Consulting<div class="MsoNormal" style="background-color: white; font-family: Verdana, Geneva, sans-serif; font-size: 13px;">
<span lang="EN-US"><b>Date:</b> October 20, 2017</span></div>
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<span lang="EN-US"><b>Speaker:</b> </span><span style="background-color: transparent;">Non Arkaraprasertkul (</span><span lang="EN-US" style="background-color: transparent;">Department of Architecture, </span><span style="background-color: transparent;">Design and Planning, Sydney University)</span></div>
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<span lang="EN-US"><b>Title:</b> Deliberate Design or Accidental Abuse? Misappropriations of Applied Anthropology in Global Design Consulting</span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWqy1MAVVP336BtgZohcfVhw1SuI2nR-IxdLSnu899nMm21FUm1hi-P_notxkMWUxtCcsSHGOGmVH2bpRBQJQdkTelGlbTQxS9D55zKeDpkADzfONPX9av9Wp0BXv5tNqD7BsCUaY6y00/s1600/P1220058.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1200" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWqy1MAVVP336BtgZohcfVhw1SuI2nR-IxdLSnu899nMm21FUm1hi-P_notxkMWUxtCcsSHGOGmVH2bpRBQJQdkTelGlbTQxS9D55zKeDpkADzfONPX9av9Wp0BXv5tNqD7BsCUaY6y00/s400/P1220058.JPG" width="300" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Dr. Non Arkaraprasertkul</td></tr>
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<span lang="EN-US">Since the 1970s, “design research” has become
popular in the consulting industry. It is a form of research that emphasizes empathy,
and aims to create demand for yet-to-be realized needs. Dr. Arkaraprasertkul
started to investigate design research by introducing the idea of “Anthropology
Inc.” raised by Graeme Wood. Nowadays, the largest margin of any market across
the globe lies in everyday consumerism. Therefore, the consulting companies
treat people’s everyday experience as a research subject of major value, and
turn to anthropology and use the method of field research. Jane Fulton Suri,
author of <i>Thoughtless Acts </i>and
founder of Human Centered Design Research at IDEO, is a prominent figure in
this field.<o:p></o:p></span></div>
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<span lang="EN-US">Dr. Arkaraprasertkul introduced the characteristics
of design research. Design research relies on observing people as they act
naturally, and empathy is a regarded as a crucial guiding principle, as the researchers
defer judgement on value. Importantly, design research is clearly goal-oriented,
and the goal is usually a commercial one. The key methods of design research, Dr.
Arkaraprasertkul explained, are: </span><span lang="EN-US">go out and watch
people; ask questions, no matter how “dumb” they appear; embrace extreme users;
find people who break rules when using things and find out why; think about
experience rather than things; think in verbs rather than nouns; and borrow
ideas from other areas. </span><span lang="EN-US">Dr. Arkaraprasertkul then showed several
examples of design research.</span><span lang="EN-US"><o:p></o:p></span></div>
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<span lang="EN-US">While it all looks great in principle, what Dr.
Arkaraprasertkul experienced during his six-month fieldwork in a transnational
global design consulting firm based at a first-tier city in China turned out to
be less than ideal. He found out that in this firm, the </span><span lang="EN-US">design researchers, who were supposed to
listen to their informants carefully, were too ready to instead speak on behalf
of the informants. The interviews were mostly structured and directive, and the
researchers often told the rest of the research teams what, as they believed
it, the informants thought. Utmost emphasis was put on film and sound
recordings, as they could be used as “solid evidence”. What’s more, </span><span lang="EN-US">Dr.
Arkaraprasertkul sensed a strong sense of entitlement among the design
researchers, who actually saw themselves more as consultants, would like to
keep a distance from their informants, and held a deep sense of hostility
toward “academic research”. Most importantly, Dr. Arkaraprasertkul pointed out,
the researchers have to be result-oriented so as to meet deadlines and get
paid. In conclusion, Dr. Arkaraprasertkul argued that the essence and spirit of
anthropology is “diluted” in design research.</span></div>
Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-54110359395685835382017-10-12T15:08:00.001+08:002017-10-12T15:08:59.079+08:00[Friday Seminar Recap] Between Mainstreaming and Marginalization: Kabaddi and Local-Global Disjuncture in Taiwan <div class="MsoNormal">
<span lang="EN-US"><b>Date:</b> October 6, 2017</span></div>
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<span lang="EN-US"><b>Speaker:</b> Wyman Tang Wai-man (Department of Anthropology, The Chinese University of Hong Kong)</span></div>
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<span lang="EN-US"><b>Title:</b> Between Mainstreaming and
Marginalization: Kabaddi and Local-Global Disjuncture in Taiwan <o:p></o:p></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Dr. Wyman Tang</td></tr>
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<br /><br />Kabaddi is a traditional game popular in South Asia. As it is simple and requires no instruments, it is called “game of the masses”. Under the influence of the nationalist movement in India, this game was formalized and standardized into National kabaddi, which has been promoted to other countries and played in international games since 1990.<br /><br />Dr. Tang first looked into why Taiwanese players are interested in playing kabaddi. After the Doha Asian Game in 2006, a Taiwan businessman brought Kabaddi to Taiwan. In Taiwan, Kabaddi is often thought of as “an Asian game for Asians”—since there are weight limits (85kg for male, 70kg for female), it is thought to be suitable for the smaller bodies of Asians. While such a discourse sounds like the popular racial discourse in sports, Dr. Tang argued that what people want to emphasize is an ideal that Kabaddi should be an inclusive game, which is not dominated by particularly strong and huge people but can also be played by different people with smaller body size. Having said that, Dr. Tang discovered that in practice, Kabaddi players do make many efforts to gain weight and approach the weight limit, though still believing that Taiwanese are born to play kabaddi. Also, this new sport gives new hope to many “elite athletes” who showed talent in sports during secondary schools yet failed to reach the top level. They shifted to kabaddi, which is still less competitive than the traditional sports, with the hope that it can give them the opportunities to join the national team. <br /><br />Another major group of kabaddi players in Taiwan are the indigenous people. The popular discourse follows the ethnic stereotype, i.e. indigenous people are better at playing sports. In the media, some indigenous kabaddi players also compare playing kabaddi with their childhood experience of hunting. However, Dr. Tang’s conversations with indigenous players show that most of them do not believe there is a significant bodily difference between Han Chinese and indigenous players. What is indeed happening, as school teachers explain to Dr. Tang, is that for the indigenous students, their families are less likely to be able to afford tuition classes from secondary school onwards. To play sports and go through the elite athlete scheme is an alternative method to enter university without good academic results, and kabaddi is cheaper and less competitive compared with other sports. This is why indigenous students have a higher participation rate in kabaddi.<br /><br />Then, how is it like to play kabaddi in Taiwan? Dr. Tang introduced that in 2008, Taiwan was recognized as a member in the International Kabaddi Federation (IKF). Since then, Taiwanese team has been participating in the international tournament. In 2014, the Professional Kabaddi League (PKL) was established in India, and two Taiwanese players have joined the league so far. <br /><br />In Taiwan, having the opportunity to join the national team and play in international matches is very important. Many jobs in the sports field are low-paying and unpromising. The ideal career for an athlete is to become a school PE teacher as it gives a stable, good income. Yet, through the formal channel, the chance was small. By contrast, if a player can join the national team and play in the international game, their chance to become a licensed coach in a school will be raised to a great extent. However, Dr. Tang pointed out that the Taiwanese team’s chance of participation in various international games are still very limited.<br /><br />So, Dr. Tang asked, why are the opportunities for Taiwanese kabaddi players so limited? He answered this question by analyzing the global politics in kabaddi. India is an emerging economy. The profits generated in the PKL are not enough for promotion of kabaddi in wealthier countries. On the contrary, money flow from these countries to India, if they want to join the India-centered global kabaddi club. For the poorer countries, IKF send them various resources to develop kabaddi, looking forward to a good return from selling products and broadcast rights in the long run. Taiwan, however, is in an embarrassing position. Taiwan developed kabaddi without the support from the government, and India can reap little direct benefits from Taiwan to India. Dr. Tang argued that the in-between role of Taiwan – neither too poor, unlike Nepal, nor too rich, unlike Japan – made it difficult for Taiwan to get on the kabaddi train. Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-36936432328530659782017-10-10T10:13:00.000+08:002017-10-10T10:15:54.632+08:00Talk and Concert: Sheng-xiang and Band 【生祥樂隊·講座+演唱會資訊】The Department of Anthropology and Chung
Chi College are honored to invite Mr. Lin Sheng Hsiang, the song writer,
vocalist and moon guitarist of Sheng-xiang and Band to give a talk on his
experience of participating in social movements via music.<br />
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<span lang="EN-US">Anthropologists are curious about cultural
differences — why are we all human beings even though the differences between
us are huge? Yet, in fact, people from one society could also be sharply
different from each other. When the majority in a society are interested in
accumulation, self-enterprising, and a (materially) abundant life of success,
there are people who are more interested in simple, rustic life: staying in
one’s village and appreciating floating clouds and beautiful mountains. Mr. Lin
is one such person: he cannot help but cares about the dying farming villages,
hopeless marginalized groups, and polluted environment that one can easily find
in any intensely industrialized society. Soon after he graduated from college,
he realized that he can hardly adapt to the music industry in Taipei that
relies on packaging a lot. When he then learned about the development of
anti-dam campaign in his home town Meinong, he returned home without hesitation
and started planting the seeds of protests with his unique rock n’roll mixed
with Hakka mountain songs. Why did he not give up his concerns for the
marginalized, the farming villages and the environment when he struggled to
support his family in spite of being a critically acclaimed and
awarding-winning musician? Why did he say that musicians and songs alone won’t
bring changes even though he has been questioning the policy of favoring
industrial development over agriculture and has been singing stories of the
distress of home-leaving youth continuously for 20 years? Please join us to
find out about Lin Sheng Hsiang’s persistent journey on both music and social
activism. (The talk will be conducted in Mandarin.)<o:p></o:p></span></div>
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<span lang="EN-US">After the talk, the 6-musician Sheng-xiang
and Band will <b>present in full band their newest album Village Besieged</b>,
concerning petrochemical industry and pollution, at <b>Sir Run Run Shaw Hall on 18
October</b>. Toru Hayakawa, the bassist of Sheng-Xiang and Band once commented:
“Being a musician is about being honest with oneself.” Anthropologists and
musicians both believe in understanding through bodily practices. Join us to
listen, find and cultivate the seed of change in your heart. </span><br />
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人類學家始終對不同社會間的文化差異充滿好奇。然而,其實同一個社會裡的人也能天差地遠:在多數人想要積攢資本、出人頭地的同時,也有一些人更看重鄰里家人感情,希望從土地中汲取踏實生活的養分。屢獲殊榮的生祥樂隊主唱林生祥先生也是如此:放不下在工業化的社會中被榨取的農村、被壓抑的底層、被污染了的空氣、土地和水,他在大學畢業後,義無反顧地回家種田、參與運動,以客家山歌,溫柔而有力地唱出反抗的搖滾精神。<br />
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面對著獲獎無數卻難以養家糊口的困境,他為何沒有放棄社會關懷?用二十年的時間,以歌聲質問重工輕農政策、唱出全球化帶來的離地失魂之後,他又為什麼說音樂不能改變社會?10月16日晚上7:30,且聽生祥描繪他心中那片不曾停耕的田地。<br />
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10月18日晚上8點,生祥樂隊將全員到齊,演繹獲得2017年金曲獎評審團大獎的作品《圍庄》。獨立音樂人和人類學家一般,都相信親身感受的力量。生祥樂隊貝斯手早川徹先生曾說:「做音樂的人就是要對自己誠實」。誠意邀請你一起來,以音樂翻土,找到自己心內的種子。</div>
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-45471292666491496402017-10-06T11:28:00.001+08:002017-10-06T11:28:29.636+08:00Moods and Emotions through Indian Kathak Dance 印度卡塔克舞活動<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: inherit;"><span lang="EN-SG" style="background: white; line-height: 150%; text-align: justify;">On
21 September 2017, there was an Indian classical dance program “Moods &
Emotions through Indian Kathak Dance” organized at CUHK campus. This program was
initiated by the Centre of Urban History, Culture and Media (CUHCM) of the
Institute of Future Cities (IOFC), and co-organized by the Multiculturalism in
Action Project (MIA). It included a seminar,
a music workshop, and a dance workshop on kathak, a 2000-year-old dance from
northern India. </span><span lang="EN-SG" style="line-height: 150%; text-align: justify;">It was a great honour and privilege to have Ms. Sunayana Hazarilal
and her team to be the guest speakers of this program. <span style="background: white;">Ms. Hazarilal is an internationally acclaimed kathak dancer who has
conducted kathak workshops in various countries including the<span class="textexposedshow"> United States, Italy, and Germany. In 2011, </span>Ms.
Hazarilal was awarded the Padma Shri (the fourth highest civilian award in
India) by the Government of India.</span></span></span></div>
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<span style="font-family: inherit;"><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">2017</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">年</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">9</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">月</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">21</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">日,香港中文大學校園裡舉行了一系列關於卡塔克舞的講座、音樂工作坊和舞蹈工作坊。是次活動由未來城市研究所</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;"> (IOFC) </span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">城市歷史、文化與傳媒中心(</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">CUHCM</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">)策劃,並由多元文化行動計劃(</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">MIA</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">)協辦。卡塔克舞是一種擁有二千年歷史的北印度古典舞。我們很榮幸邀請到</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">Sunayana
Hazarilal </span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">女士和她的音樂團隊作為活動的嘉賓講者。</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">Hazarilal</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">女士是國際知名的卡塔克舞者,多年來在世界各地如美國、意大利和德國等地舉辦過不少卡塔克舞工作坊。在</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">2011</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">年,</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">Hazarilal</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">女士獲印度政府頒發第四級公民榮譽獎</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;"> </span></span><span lang="EN-SG">—— </span><span class="textexposedshow"><span style="background: white; line-height: 150%;">蓮花士勛章。</span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;"><o:p></o:p></span></span></span></div>
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<span lang="EN-SG" style="line-height: 150%;"><span style="font-family: inherit;">The seminar,
“Kathak: History, Gender, and National Identity”, was moderated by Prof. Andre
Elias, an ethnomusicologist at the Hong Kong Baptist University. Ms. Hazarilal gave
a talk to introduce the development of kathak, as well as notions of gender and
identity in the dance. <o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span style="line-height: 150%;">講座“卡塔克:歷史,性別,與國家身份認同”</span><span style="line-height: 150%;"> </span><span style="line-height: 150%;">由香港浸會大學民族音樂學者</span><span lang="EN-SG" style="line-height: 150%;">Andre Elias</span><span style="line-height: 150%;">教授主持。</span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;">Hazarilal</span></span><span class="textexposedshow"><span style="background: white; line-height: 150%;">女士除了介紹卡塔克舞的發展,亦討論關於卡塔克舞中的性別和身份認同等議題。</span></span><span class="textexposedshow"><span lang="EN-US" style="background: white; line-height: 150%;"><o:p></o:p></span></span></span></div>
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<i><span style="font-family: inherit;">Ms. Hazarilal demonstrating some basic movements in kathak and their meanings</span></i></div>
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<i><span style="font-family: inherit;">Hazarilal女士示範卡塔克舞的基本動作及其意義</span></i></div>
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<span lang="EN-SG" style="line-height: 150%;"><span style="font-family: inherit;"><span lang="EN-SG" style="line-height: 150%; text-align: left;">The kathak music
workshop saw the music team: sitar player Ms. Prajakta, tabla player Mr.
Kalinath Mishra, and vocalist Mr. Somanth Mishra displaying their musical
talents. The workshop was moderated by Prof. Jeffrey Levenberg, an
ethnomusicologist at the Music Department of The Chinese University of Hong
Kong. During the workshop, participants learnt about the Indian music rhythm
known as </span><span lang="ZH-CN" style="line-height: 150%; text-align: left;">“</span><span lang="EN-SG" style="line-height: 150%; text-align: left;">tintal</span><span lang="ZH-CN" style="line-height: 150%; text-align: left;">”</span><span lang="EN-SG" style="line-height: 150%; text-align: left;">. It is made up of 16 symmetrical beats upon
which a performance can be laid. The audience were also treated to a
mesmerizing session of soothing beats and hypnotic strumming of the sitar,
creating a calming atmosphere in the room. The vibes of a fast paced Hong Kong
society was dissipated momentarily as everyone in the room closed their eyes to
enjoy the soothing tunes.</span> </span></span></div>
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<span style="font-family: inherit;"><span style="line-height: 150%;">在卡塔克音樂工作坊中,音樂團隊展示了他們的非凡才華。團隊成員包括西塔琴演奏家</span><span lang="EN-SG" style="line-height: 150%;">Prajakta</span><span style="line-height: 150%;">女士、塔布拉手鼓演奏家</span><span lang="EN-SG" style="line-height: 150%;">Kalinath Mishra</span><span style="line-height: 150%;">先生和歌唱家</span><span lang="EN-SG" style="line-height: 150%;">Somanth Mishra</span><span style="line-height: 150%;">先生。工作坊由香港中文大學音樂系民族音樂學者</span><span lang="EN-SG" style="line-height: 150%;">Jeffrey Levenberg</span><span style="line-height: 150%;">教授主持。工作坊講解了印度音樂中的</span><span style="line-height: 150%;">節奏</span><span lang="EN-SG" style="line-height: 150%;"> tintal</span><span style="line-height: 150%;">,它以十六</span><span style="line-height: 150%;">拍為一個循環,是卡塔克舞音樂的基本節奏。在</span><span style="line-height: 150%;">西塔琴迷人的樂聲中,大家的思緒飄到窗外的山林。現場每個人都合上眼,放下心頭的顧慮,靜靜地欣賞優美的西塔琴聲。</span><span lang="EN-SG" style="line-height: 150%;"><o:p></o:p></span></span></div>
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<i><span style="font-family: inherit;">Mr. Mishra teaching a participant how to play the tabla</span></i></div>
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<i><span style="font-family: inherit;">Mishra先生指導參加者如何拍打塔布拉手鼓</span></i></div>
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<i>Ms. Prajakta on the sita</i></div>
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<i>Prajakta女士示範西塔琴的指法</i></div>
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<span style="font-family: inherit;">At the kathak dance
workshop, participants were at their feet stamping to the beats of the tabla. Ms.
Hazarilal set the standards high, introducing to participants first the slow
beats, which gradually culminated to faster and faster beats. Participants had
a good workout and had fun coordinating the swaying of their hands with their
feet stamping to the rhythms. It was a really enjoyable workshop with
participants laughing and trying their best to keep up with the beats. Ma.
Hazarilal and her team were the most encouraging teachers, shouting praises and
encouragements to participants throughout the time. The three workshops ended
in the early evening. To show our appreciation to the guests, a vegetarian
dinner was held at the new vegetarian restaurant on campus, hosted by Prof. Siumi
Maria Tam, Director of the CUHCM and the MIA.</span></div>
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<span style="font-family: inherit;"><span style="line-height: 150%;">緊接下來是卡塔克舞蹈工作坊。</span><span lang="EN-SG" style="line-height: 150%;">Hazarilal</span><span style="line-height: 150%;">女士是要求甚高的老師。她以認真和嚴謹的態度帶領參加者從慢至快的節奏學習基本步。在揮動雙手的同時,大家要顧及雙腳踏地的節奏是否準確。雖然要協調僵硬的身體並不容易,但大家都樂在其中,享受著卡塔克舞的樂趣。</span><span lang="EN-SG" style="line-height: 150%;">Hazarilal</span><span style="line-height: 150%;">女士和她的音樂團隊不時為大家打氣,並給予耐心指導。活動於傍晚結束。為表謝意,由擔任</span><span lang="EN-SG" style="line-height: 150%;">CUHCM </span><span style="line-height: 150%;">所長暨</span><span lang="EN-SG" style="line-height: 150%;">MIA</span><span style="line-height: 150%;">總監譚少薇教授在中大素食餐廳與<span class="textexposedshow"><span style="background: white;">嘉賓聚餐。</span></span></span><span class="textexposedshow"><span lang="EN-SG" style="background: white; line-height: 150%;"><o:p></o:p></span></span></span></div>
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<i><span style="font-family: inherit;">Ms. Hazarilal teaching the basic steps of kathak</span></i></div>
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<i><span style="font-family: inherit;">Hazarilal女士指導卡塔克舞基本步 </span></i></div>
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<span lang="EN-SG" style="line-height: 150%;"><span style="font-family: inherit;">Art and performance is a very
good way for one to have deeper insights into the ethos of another culture. Throughout
these sessions, participants gained a whole new insight on kathak, they learned
how to appreciate other cultural artforms from an intercultural perspective.
Indeed, it is a celebration and attest to the vibrant diversity and cultures of
Hong Kong. <o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span style="line-height: 150%;">表演藝術確實是一個很好的切入點讓大家深入地了解不同文化。這一連串的印度古典舞活動不但讓參加者獲得了全新的卡塔克舞體驗,亦讓大家學習如何從跨文化角度欣賞不同文化的藝術形式,確實是一場印證香港作為多元文化大都會的體驗活動!</span><span lang="EN-SG" style="line-height: 150%;"><o:p></o:p></span></span></div>
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<i>Thank you all for your participation!</i></div>
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<i>感謝大家的參與!</i></div>
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<span lang="EN-SG" style="background: white;"><span style="font-family: inherit;">Reporter: Amy Phua<o:p></o:p></span></span></div>
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<span style="font-family: inherit;"><span lang="ZH-CN" style="background: white;">記者:潘玫燕</span><span lang="EN-SG" style="background: white;"><o:p></o:p></span></span></div>
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<span lang="EN-SG" style="background: white;"><span style="font-family: inherit;">Translator: Connie Lee<o:p></o:p></span></span></div>
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<span lang="ZH-CN" style="background: white;"><span style="font-family: inherit;">翻譯:李穎彤</span></span></div>
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-47838767281393434732017-10-03T17:42:00.000+08:002017-10-03T17:43:33.335+08:00[Friday Seminar Recap] From a Victim of Exploitation to an Advocate of Migrant’s Rights: A Journey and Lesson Learnt<div style="background-color: white; font-family: Verdana, Geneva, sans-serif; font-size: 13px;">
<b>Date:</b> September 22th 2017 (Friday)</div>
<b style="background-color: white; font-family: Verdana, Geneva, sans-serif; font-size: 13px;">Speaker</b><span style="background-color: white; font-family: "verdana" , "geneva" , sans-serif; font-size: 13px;">: Eni Lestari (International Migrants Alliance)</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwKWvK8tyBntX7WZe6Kg28bBEz5LLTzS3SPsBs-WpOSHWT-Tmq5QpVIEhCXKVj0d75aU8EPw5GAGI1Z2iwQSB_UN5i4O7irIP2L0CrGpPQUcgbvsZRVeh75KS6QM8L-sP4W3_mm07GnoI/s1600/P1220040.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwKWvK8tyBntX7WZe6Kg28bBEz5LLTzS3SPsBs-WpOSHWT-Tmq5QpVIEhCXKVj0d75aU8EPw5GAGI1Z2iwQSB_UN5i4O7irIP2L0CrGpPQUcgbvsZRVeh75KS6QM8L-sP4W3_mm07GnoI/s400/P1220040.JPG" width="400" /></a></div>
<div style="text-align: center;">
<span style="background-color: white; font-family: "verdana" , "geneva" , sans-serif; font-size: 13px;">Ms. Eni Lestari</span></div>
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Eni Lestari is an Indonesian domestic worker and
migrant rights activist who has been working in Hong Kong since 1999. In the
Friday Seminar titled “From a Victim of Exploitation to an Advocate of Migrant’s
Rights: A Journey and Lesson Learnt”, Ms. Lestari examined the troubled reality
faced by migrant workers and discussed how bottom-up empowerment of migrant
workers can be possible by telling her own story.</div>
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<span lang="EN-US">Ms. Lestari started by explaining how she ended up
in Hong Kong: Being a daughter of a poor family in East Java, Indonesia, her
dream of going to university was crushed by the Asian financial crisis
(1996-1998), which left her family in debt. The only hope she saw was to become
a migrant worker, and it took her more than one year to convince her parents to
let her go. “I will go to Hong Kong—at least, I heard, they have holidays there,
and I can call you to let you know I am alright,” said the young Ms. Lestari to
her worried parents. <o:p></o:p></span></div>
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<span lang="EN-US">Yet, Ms. Lestari did not expect that she would be
confined in an “agency training camp”, which to her was almost like a prison.
She told the audience how workers recruited by brokers had to live in a shabby
room without access to information, decent food, proper accommodation or good hygiene.
After five months, Ms. Lestari flew to Hong Kong, only to fall into another “trap”—her
identity documents got confiscated right upon arrival; she was underpaid and
denied rest days by her employer. Regardless of Ms. Lestari’s religious belief,
the employer tried to force her to eat pork. In the cold winter that Ms.
Lestari had never experienced before, she was only provided with two short
sleeve T-shirts. And there were a lot of prohibitions: she was not allowed to use
the phone, to use the washing machine, to pray, to weep in the night, to go out
of the house or to talk to other people. Ms. Lestari ran away after 7 months.<o:p></o:p></span></div>
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<span lang="EN-US">“It took me so long to even get to know what it
means and to realize that it was illegal for the employer to treat me like
this,” Ms. Lestari recollected. She understood her experience not as an individual
misfortune, but a social problem. Indonesia, the 4<sup>th</sup> largest nation
in the world, is rich in natural resources, yet, landlessness, a high
unemployment rate, poverty, economic inequality, poor social services,
corruption and militarization characterize the harsh reality Indonesians find
themselves in. Ms. Lestari explained how the labor export program is a big
industry aiming to minimize social problems caused by massive poverty by
exporting labor and earning revenues from remittances and fees. As the labor
export business is outsourced to private recruitment agencies, direct government
protection and accountability becomes unavailable to individual migrant workers,
Ms. Lestari pointed out.<o:p></o:p></span></div>
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<span lang="EN-US">Ms. Lestari then turned to her “empowerment journey”:
</span><span lang="EN-US">After running away from the abusive employer, she was sheltered
in Bethune House Migrant Women’s Refuge, where she was trained to learn English,
knowledge about migrant workers’ rights and organizational skills, and assisted
in handling cases of fellow migrant workers. Ms. Lestari discussed the challenges
in organizing: the migrant workers are afraid of losing their jobs and
prosecution and many feel that their condition is a given and cannot be
improved anyway. “No ordinary people in our society hold a mic, so even just to
make the domestic workers speak in public is a big empowerment,” commented Ms.
Lestari. The activists also have a hard time dealing with intimidation from
agencies, lack of support and even reactive response from fellow migrant
workers as they engage in educating, organizing and mobilizing the grassroots.<o:p></o:p></span></div>
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<span lang="EN-US">The International Migrants Alliance, of
which Ms. Lestari is currently the chairperson, was established in 2008 in Hong
Kong and aimed to bring the voices of grassroots migrants, refugees and
displaced people into regional and global policy-making. “Our presence is seen
as ‘temporary’ and is made invisible,” said Ms. Lestari, “And our voices
unheard. When we are called upon to talk, we are only expected to provide
testimony about our suffering. We are never asked, ‘what do you want’ or ‘what
is your wish’, as if we were people with no brains and no feelings. This is why
we have to take the initiative and speak for ourselves.” </span><br />
<span lang="EN-US"><br /></span>
<span lang="EN-US">Ms. Lestari wrapped up
by trying to debunk the myth of “migration for development”, analyzing how the
global capitalist system in the day of neoliberalism has led to displacement,
impoverishment and suffering of people.</span><br />
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<span lang="EN-US">During the talk, Ms. Lestari effectively combined
her personal story with structural analysis, and impressed the audience with vivid
stories, a good sense of humor, and her determination to fight for the rights
and welfare of migrants.</span><span lang="EN-US"><o:p></o:p></span></div>
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The Audience</div>
<span lang="EN-US"></span><br />
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<span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">在<span lang="EN-US">9</span>月<span lang="EN-US">22</span>日的「星期五研討會」中,國際移工聯盟<span lang="EN-US">(International Migrants
Alliance)</span>現任主席<span lang="EN-US">Eni Lestari</span>女士分享了她從剝削的受害者到社會運動家的轉變歷程。她分析了其中折射出的移工面臨的艱難處境,並探討由下而上的賦權如何可能。
<span lang="EN-US">Lestari</span>女士來自於印度尼西亞的一個貧困家庭。亞洲金融風暴使他們陷入債務之中,也碾碎了她的大學夢。外出務工似乎成為了唯一希望。<span lang="EN-US">Lestari</span>用了一年多的時間說服父母,「我要去香港……至少,我聽說,他們有假期,我可以打電話給你們報平安。」<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">在中介公司運作的訓練營幾近被「囚禁」了五個月之後,<span lang="EN-US">Lestari</span>終於前往香港,卻遭到種種不合理對待:甫一抵埗,她的身份證件就被中介公司沒收。雇主付給她的工資遠低於法律規定、也不準許她放假。即使<span lang="EN-US">Lestari</span>有宗教信仰,雇主仍然強迫她食用豬肉。在<span lang="EN-US">Lestari</span>未曾經歷過的濕冷的香港的冬天,雇主只給她兩件短袖<span lang="EN-US">T</span>恤。<span lang="EN-US">Lestari</span>被禁止使用電話、使用洗衣機、祈禱或是自行離開住所,</span><span style="font-family: , serif;">甚至連和別人說話也不被允許</span><span style="font-family: , serif;">。她</span><span style="font-family: , serif;">在夜晚偷偷哭泣,卻被責罵說這會帶來厄運</span><span style="font-family: , serif;">。七個月後,</span><span lang="EN-US" style="font-family: , serif;">Lestari</span><span style="font-family: , serif;">逃走了。</span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">「我花了很長時間才反應過來那意味這什麼……我甚至不知道我的雇主那樣對待我是犯法的。」<span lang="EN-US">Lestari</span>回憶道。在<span lang="EN-US">Lestari</span>看來,她的經歷並非個人的不幸,而是社會問題的反映。<span lang="EN-US">Lestari</span>闡述了印度尼西亞社會面臨的種種困境:農民失去土地、失業率高企、貧富懸殊、人民普遍貧困、社會服務不足、貪污與軍事化嚴重。在這一社會背景之下,能夠賺取外匯、補貼國內經濟的勞動力出口就成為了一大支柱產業。而勞動力出口這盤生意又被政府外包到私人中介公司,使得個體移工缺乏正規的保護與保障。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">逃離虐待她的雇主之後,<span lang="EN-US">Lestari</span>去到白恩逢女移民工庇護中心<span lang="EN-US">(Bethune House Migrant Women’s Refuge)</span>。在那裡,她學習了英文、與移工權利相關的知識以及進行組織工作的技巧。<span lang="EN-US">Lestari</span>表示,要動員移工參與運動,同樣困難重重:他們往往害怕失去工作、遭到迫害,也常常覺得他們的處境無法改變。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">國際移工聯盟<span lang="EN-US">(International
Migrants Alliance)</span>成立於<span lang="EN-US">2008</span>年,致力於將基層移工、難民和流離失所人民的聲音帶進地區與全球性的政策制定過程之中。「我們的存在總被視為是『臨時』的,不被真正看見。當我們被召去講話的時候,人們都只是期待我們以受害者的角色,訴說我們遭受過的苦難。然而,從來沒有人問過我們,『你想要什麼?你的願望是什麼?』似乎我們是沒有大腦、沒有感情的人。</span><span lang="ZH-CN" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">因此,我們必須為自己發聲。</span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">」<span lang="EN-US"><o:p></o:p></span></span></div>
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<span lang="EN-US" style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">Lestari</span><span style="font-family: "新細明體" , serif; mso-ascii-theme-font: minor-fareast; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">女士以分析全球資本主義體系如何導致人們流離失所並陷入貧困作結,並呼籲聽眾以各種方法支持移工運動。在這場講座之中,<span lang="EN-US">Lestari</span>女士將親身經歷的個人故事與結構性的社會分析緊密結合。她的幽默感與為移工福祉而奮鬥的堅定決心,給聽眾留下了深刻的印象。<span lang="EN-US"><o:p></o:p></span></span></div>
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0tag:blogger.com,1999:blog-615472837840181725.post-51103167829054055492017-09-25T11:45:00.000+08:002017-09-25T11:47:02.255+08:00[Friday Seminar Recap] The Politics and Ethics of Patriarchy in 21st century China: A Conversation about Sex, Family, and Power<div>
<b>Date:</b> September 15th 2017 (Friday)</div>
<b>Speakers</b>: Petula S. Y. HO (何式凝) (Social Work, HKU)<br />
Teresa KUAN (關宜馨) (Anthropology, CUHK)<br />
Gordon MATHEWS (麥高登) (Anthropology, CUHK)<br />
Gonçalo SANTOS (江紹龍) (HKIHSS, HKU)<br />
<b>Moderator</b>: Minhua LING (凌旻華) (China Studies, CUHK)<br />
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Chinese society has been radically reshaped by the successive waves of revolutions since the 19th century. Patriarchy, which defined the familial social structure for a very long period in Chinese history, seems to be altered or even reversed. Is patriarchy “dead”, or is it still relevant for understanding power and intimate life in contemporary China? Discussing the book <i>Transforming Patriarchy: Chinese Families in the 21st Century</i>, Prof. Ho, Prof. Kuan, Prof. Mathews and Prof. Santos shared their views in the Friday Seminar titled “The Politics and Ethics of Patriarchy in 21st century China: A Conversation about Sex, Family and Power”.<br />
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Prof. Santos started by stating that he finds it important to bring family and intimate life back into the focus of research on contemporary society and investigate their intertwinement with institutions and technologies. He then examined and critiqued the theoretical “enemies”: two previous theories of the transformation of families, i.e. modernization theory and individualization theory. Modernization theory argues that as industrialization spreads, there is a shift from the patriarchal family to the nuclear family, in which more emphasis is put on companionship and romantic love, leading to a more egalitarian mode of intimate life. The individualization thesis, as a successor, highlights how intimate relationships have been privatized and become thinner, more fragile and liquid in the age of globalization. Prof. Santos pointed out that these theses assume the change to be linear, and overstate the importance of individual agency, without articulating clearly the link between individual choice, state policies and global forces. <br />
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As an alternative, in <i>Transforming Patriarchy</i>, it is argued that the rising significance of romantic love, conjugal units and individualized intimacy should be conceptualized as the transformation of patriarchal inequalities, rather than the end of them. Based on the Chinese context, Prof. Santos discussed a spatial-temporal model of domestic inequality, which includes two key axes: generation and gender. Furthermore, this system is not historically constant but subject to the influence of extra-domestic forces in the surrounding environment. Prof. Santos argued that while the classic patriarchal structures have been effectively shaken in contemporary China, the growing salience of individual choice in people’s private life does not equal to absolute freedom from social ties, institutional constraints and normative intervention. The focus should be two-fold. In the end, Prof. Santos looked into the case of Ma Rongrong, a pregnant Chinese woman who committed suicide presumably due to unbearable labor pain after being denied a C-section, and discussed the relationship between birth-giving, authority of hospitals and power of the husband’s family.<br />
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Other speakers at the Seminar all gave insightful comments. Prof. Ho discussed the various forms of patriarchs from a Hong Kong perspective and emphasized the interplay of gender and macro politics. Prof. Kuan went into the details of Transforming Patriarchy and pinpointed a contradiction: the forces that constraint and compel are also those that create meaning and generate affection. Prof. Mathews compared the cases of China and Japan from the perspectives of generation wealth difference, state intervention and economic prospect.<br />
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A full house!</div>
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Prof. Ho</div>
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Prof. Kuan</div>
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Prof. Mathews</div>
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Prof. Santos</div>
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Anthropology Department, CUHKhttp://www.blogger.com/profile/11163036937481889361noreply@blogger.com0