THE INDUSTRIAL RESTRUCTURING OF SOUTH WALES: THE CAREER OF A STATE MANAGED REGION

This paper examines the causes of the current economic crisis in the industrial region of South Wales. The authors maintain that past as well as current government policies have played a major role in bringing about the crisis by contributing to the vulnerability of communities in South Wales. The authors review the history of the policies which have contributed to the current steel and coal crises. They then provide a brief discussion of current legislative policies designed to combat the crises. Finally, they critique alternative strategies: continued monetarism; a return To Keynesian/‘corporatist’ policies; and the radical restructuring demanded by an ‘Alternative Economic Strategy’ (AES).     

生态文明的建设者

<正>"努力建设美丽中国,实现中华民族永续发展。"十八大报告中使用的"美丽中国"生态文明"等概念,迅速成为了社会各界关注的热点。"生态文明"并不是十八大首次提出,但报告中直接提到环境和生态的字眼达到45处之多,可见,生态文明正被提到一个前所未有的历史高度。近日,中国野生动物保护协会副会长陈建伟在"中国生态摄影网"他的个人专栏中提到:生态文明社会的大厦需要生态文化来支撑,生态文化中的一项重要内容就是生态摄影。记录社会变革过程中产生的生态环境问题,引发当代社会的关注和思考,留给后来人我们的认识和轨迹,是时代赋予摄影的神圣历史使命。用影像来"反     

玛雅文明地图

博南帕克的玛雅遗迹是凋谢的古文明之花,或是被历史长河中暗流甩上沙滩的卵石,粗看毫不起眼,却会在打磨之后闪光如金器银皿。数世纪以来,这些精彩绝伦的古代生活细节被封藏在墨西哥南部尤卡坦半岛洞穴的壁画中——宗教祭神的放血、野蛮血腥的搏击格杀、彩衣华服的君王和冷酷的战士。我们关注艺术的美和远古文明的信息,古玛雅人却以不经意的方式把文明延续进了现代生活。     

尼罗河畔文明物语

<正>尼罗河是埃及的母亲河,准确说更是生命线,一条郁郁葱葱的绿色生命线,置于茫茫的沙漠之中。埃及90%的人口,生活在这全国1/30国土的尼罗河畔。这条河见证了埃及古老文明的形成和兴旺,主导了两岸生灵的繁荣与衰落。跟随这条河,人们在历史的时空穿梭,跨过河上河下,遍看古代现代,游走神庙田舍,拥抱沙漠绿洲。我们在阿斯旺下火车,行李直接就送到斯蒂芬妮游轮了,我们要在尼罗河上航行三日,这是期盼许久的心念。有多久呢?算起来有40年了。自从1978年电影《尼罗河上的惨案》     

5. CONTROVERSIAL CHRONOLOGIES: THE TEMPORAL DEMARCATION OF HISTORIC EVENTS

In everyday language and in historiography, influential events are commonly described as “historic” but are rarely defined from a theoretical standpoint. Discussing temporal demarcations of events by scholars—in particular William H. Sewell Jr.'s foundational study of the Storming of the Bastille—this article considers the contemporary urge to define the event's temporal boundaries to better evaluate the alleged importance of certain events in history. Rather than perpetuating the constructivist idea that any event possesses a fundamentally interpretable character, it crafts a theoretical definition of the historic event that distinguishes between its flexible fringes and its rather stable core. Fixing an event as an anchor point on the timeline of history is thus presented as a process that provokes political, social, and—last but not least—financial controversies. As this article shows with examples from the history of revolutions reaching from the late eighteenth century to the early twenty‐first century, such epoch‐making events are essentially shaped by their flexible beginning and ending points. Although the cores of these events remain strikingly stable, their temporal fringes become objects of highly controversial discussions.     

THE CAREER OF L. S. BERG

The following appraisal is by Eduard M. Murzayev, physical geographer and toponymist, with interests in Mongolia and Central Asia, who was a student of Berg at Leningrad University, and since this graduation in 1930 has been associated with the Institute of Geography of the Academy of Sciences USSR, first in Leningrad and after 1936 in Moscow. This article is based on a talk given by Murzayev in March 1976 at a memorial session of the Geographical Society USSR in Leningrad.     

THE ROAD LESS TRAVELLED: REFLECTIONS ON A CAREER IN GEOGRAPHY

'The Road Not Taken'
Two roads diverged in a yellow wood, And sorry I could not travel both And be one traveller, long I stood And looked down one as far as I could To where it bent in the undergrowth;
Then took the other, as just as fair, And having perhaps the better claim, Because it was grassy and wanted wear; Though as for that the passing there Had worn them really about the same,
And both that morning equally lay In leaves no step had trodden black. Oh, I kept the first for another day! Yet knowing how way leads on to way, I doubted if I should ever come back.
I shall be telling this with a sigh Somewhere ages and ages hence: Two roads diverged in a wood, and I -I took the road less travelled by, And that has made all the difference.     

世纪之交对中国钱币事业的回顾和展望

在百年之际,千年之交的时候,回顾我国的钱币事业,确实令人鼓舞。过去的一百年,我国的货币,由传统的方孔铜钱,历经几次大的变革,完成了几个大的飞跃,迎来了电子货币的曙光;以钱币实物为研究对象的钱币学,从只是少数人问津的传统的古钱     

AN APPRAISAL OF THE SOVIET CONCEPT OF THE TERRITORIAL PRODUCTION COMPLEX

The paper, contributing to one of the research goals of the Commission on Industrial Systems, International Geographical Union, provides an appraisal of the Soviet approach to spatial organization of the economy known as the territorial production complex. The authors review the genesis of the concept, definitional criteria, and its practical formation and operation, making occasional comparison with Western approaches to spatial economic organization. An unresolved problem for Soviet planners is the provision of a coordinating administrative authority for each territorial complex that would integrate the activities of individual industrial ministries involved in the creation of the complex; the current thinking of Soviet planners is illuminated by a recent statement appended to the paper. (For a previous Western view of Soviet regional development models, see G. A. Huzinec in Soviet Geography, October 1976.)     

在转型中留下城市文明的印记

<正>《世界遗产》:在我国这样一个悠久的文明古国和短暂的工业化国家里,工业遗产似乎是一个长期被忽视的遗产类别。忽视的原因除了历史长短之外,还有什么?张廷皓:中国研究工业遗产的人并不多,工业遗产也是近些年才提到日程上。我觉得它不是被忽视的问题,它是工业化发展的必然。落后的产能是要淘汰的,严重影响环境的产业也是要淘汰的,还有大量浪费资源的,淘汰是工业化发展过程中的一个必然,并不是说我们忽视它。     

TIBETAN TREASURES REBUILD THE MEMORY OF ANCIENT TIBETAN SHANGSHUNG CIVILIZATION

正Ngari Prefecture of Tibet,the so-called"Roof of the World",where the mountains and waters originate,is known for bringing out the ancient secret Shangshung civilization."Shangshung"is a word from the ancient Shangshung language."Shang"is the name of an ancient tribe,and"Shung"stands for"place"or"valley".According to historical records,the Kingdom of Shangshung came into being as early as     

FLUID TEMPORALITIES: SAIYID AHMAD KHAN AND THE CONCEPT OF MODERNITY

This article investigates the language the great Indian Muslim reformer of the nineteenth century, Saiyid Ahmad Khan, uses to conceive of temporalities. The attention is directed toward the way he imagined the relationship between the present and the past, on the one hand, and the future, on the other hand, and toward the changes these configurations underwent in the course of his lifetime. The article will follow up these questions in three sections, focusing on three phases of Saiyid Ahmad Khan's life: first, his early years as a colonial officer and scholar (1840s–1860s); second, the period when the comparative gaze became crucial, leading to the establishment of a scientific society and to a voyage to London (1860–1871); and finally, the time when the Aligarh College occupied the center stage of his life (1871–1898). On one level this can be read as a straightforward history of concepts and temporalities. At another level, the article contributes to the ongoing debate about the past, which is simultaneously absent and hauntingly present. It follows Reinhart Koselleck to India where he never went and listens to the conversations between him and Saiyid Ahmad Khan, who died before Koselleck was born, thus blurring the lines not only between the past and the present, but also between the emic and the etic, and between historians and those they study. Like any meaningful encounter, it transforms its participants and the concepts with which they entered the dialogue.     

HETEROTEMPORALITY,THE ISLAMIC TRADITION,AND THE POLITICAL: LAROUI'S CONCEPT OF THE ANTINOMY OF HISTORY1

If tradition has often figured as modernity's other, the Islamic tradition has long played the role of the modern constitutive other par excellence. Modern secularizing practices of timing and spacing feed this grounding of the political beyond the conceptual grip of tradition. The works by the Moroccan historian and philosopher Abdallah Laroui (b. 1933) put forward a concept of heterotemporality that distances itself from secularizing practices of timing and spacing, and, importantly, also from theological ones. His critique enables us to understand each of these practices as viewing heterotemporality through one master temporality, a view that represents temporality as, in Laroui's words, “absolute” time. First, this privileged temporality is the homogeneous time of secular progress, and second, it is the homogeneous time of theological truth. Laroui unsettles both practices of timing and spacing by discussing heterotemporality as governed by what he calls the antinomy of the concept of history. For Laroui, this antinomy refers to a specific temporal dynamic that results from the tension between the fundamental discontinuity and incoherence of history, on the one hand, and the production of continuity and coherence through human observers, on the other. Laroui thus reveals that the claims about continuity and coherence that sustain groundings of the political within homogeneous time—either secular or theological—must always be understood in relation to their position within the temporal dynamic of the antinomy of the concept of history. In revealing the temporal dynamic of this antinomy within the Islamic tradition, Laroui reworks the architecture of difference that keeps the secular modern and the Islamic theological conceptually separated from each other.