PROJECTIONS OF RACE,NATURE, AND ETHNOGRAPHIC CHILDHOOD IN EARLY EDUCATIONAL CINEMA AT THE NATIONAL MUSEUM OF CANADA

In this article, we examine depictions of race, nature, and childhood in Harlan Ingersoll Smith's early ethnographic films at the National Museum of Canada. Created in the 1920s for a children's education programme, Smith's films construct ethnographic portraits of different Indigenous peoples in Western Canada. We demonstrate how museum education appropriated Indigeneity as a discursive resource to immerse viewing children in particular narratives of Canadian national heritage and development. The films worked through a complex double movement, bringing children in the Ottawa museum audience into association with Indigenous children based on shared experience as children while simultaneously differentiating Indigenous peoples as Other. The films inculcated white youth at the museum in a romanticized connection to Canada's prehistory through knowledge of the nation's Indigenous peoples as well as nature. In the films, the position of Indigeneity within the future remained ambiguous (traditional practices sometimes disappearing, sometimes enduring). Yet, despite Smith's uncertainty about colonial beliefs in the disappearance of Indigeneity, his films nonetheless presented the teleological development of the settler nation as certain. Our article highlights how thinking about children, as audience for and thematic focus of these films, extends discussions of the geographies of film, of children, and of settler colonial nationalism.     

ANTHROPOGENIC MODIFICATION OF A HILLY SOUTHERN TAIGA LANDSCAPE IN THE SPHERE OF INFLUENCE OF A COPPER SMELTER

The environmental impact of copper-smelter emissions in a southern taiga landscape is analyzed in terms of three concentric zones: (1) an inner zone of total environmental disruption; (2) a zone of heavy modification; (3) a zone of slight modification. The changes in vegetation cover resulting from the emissions are described for each zone. [The study area is not identified beyond being in Chelyabinsk Oblast of the southern Urals, but the context makes clear that the paper deals with the copper smelter of Karabash, a town with a population of 20,000, 50 miles northwest of Chelyabinsk–Editor, S.G.] A related article on smelter pollution in the taiga appeared in Soviet Geography, April 1977.     

东部企业投资、兼并与东西部地区协调发展

东部企业进入西部地区投资、兼并,是实现东西部地区协调发展的主要方式。对于东部地区来讲,企业的对外投资和兼并可以加快丧失优势产业的退出、产业结构升级,以及进一步增强企业的竞争能力。对于西部来讲,则有助于使潜在的优势转化为产业优势和经济优势,并使现有资产得到充分有效利用。同时东部企业这种跨地区投资、兼并行为,能够使东西部地区的优势都能得到发挥,并有利于我国地区结构的调整和优化。     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

THE POLITICS OF DESPAIR AND THE CALLING OF HISTORY

What happens to history as a set of practices and intellectual protocols when the assumed subject of our historical narratives is not a product of the European Enlightenment? Such has been the question motivating much of Dipesh Chakrabarty's work for almost thirty years. This essay offers a largely chronological account of Chakrabarty's major works. It begins with his first book, published in 1989, which provided a culturalist account of working‐class history in Bengal. It then tracks his movement in the early 1990s toward a position positing radical disjuncture and even incommensurability between the worlds of Indian subalterns and Western moderns, and his subsequent attempts to soften and blur precisely this kind of disjuncture. Meditating on the problems posed by the experiences of subjects who did not live within the time of history led him to answer in the affirmative the question of whether there are experiences of the past that history could not capture. Soon thereafter, however, he drew back from the most extensive articulation of this claim, suggesting that the experiences of the non‐Enlightenment subject could function as a positive resource and not merely as the source of a profound and destabilizing critique. I argue here that this solution to the problem of incommensurability is not entirely satisfactory, for it relies implicitly on precisely the kinds of argumentative asymmetries of which his earlier analysis taught us to be wary. Chakrabarty himself, meanwhile, has continued to step further away from the radicalism of the early 1990s; his most recent book may be read as a defense of rationalist history in the face of contemporary threats posed by the rise of a politics of identity in India.     

THE CRISIS OF CULTURE AND THE CULTURE OF CRISIS

“Crisis” in cultural policy is a widespread phenomenon, whose meaning can be exemplified in case of opera. The Berlin, Paris and London opera houses hit a crisis at the end of the twentieth century. At the core of these crises and the discussions surrounding them were funding problems – which were also a point of academic interest. But beyond that, opera seemed to be an arena of discourse where creeping conflicts in the political system and society were debated as fundamental crises of a most cherished cultural heritage. This paper examines how, in these cases, “crisis” proves to be a cultural phenomenon in itself, displaying a symbolic and functional character rather than being defined by references to specific matters and qualities.     

PROBLEMS OF THE LEVEL OF THE CASPIAN AND THE STABILITY OF ITS SHORELINE

The first of two papers on the problem of forecasting the level of the Caspian Sea evaluates factors widely believed to have been responsible for its lowering during much of the present century (including tectonic movements, climatic cycles, human activity). It concludes that previous forecasts have been inaccurate because of the failure to adequately model the complexity of processes involved, specifically the internal mechanisms of “self-regulation” of water levels. Continuation of the recent slight rise in the Caspian's level is predicted at least into the early 1990s (translated by Andrew R. Bond).     

哈大产业带产业结构调整优化及重点产业发展

哈大产业带是东北区的人口和产业密集带,是东北区的核心地带。文章分析了该产业带的产业发展优势,指出了产业发展存在的问题。根据产业结构调整优化原则与重点产业选择原则,结合定量分析,制定了产业结构调整优化方案,选出了重点产业。哈大产业带重点产业是农业及农产品加工业、机械工业、石化工业、高新技术产业、第三产业,本文探讨了各重点产业的发展思路与发展重点。     

人地关系观、规划观的历史轨迹初探——兼论城市规划观的未来趋向

本文探讨了人地关系观及规划观的历史演变,结合后现代主义思潮,对城市规划今后发展方向提出一系列建议。     

城市生活质量与生活空间质量研究评介与展望

在当今的社会-文化进程阶段,新人本主义强调人与社会(文化)和谐的可持续发展观,其目标体现在人们的生活质量上,其焦点是城市(社会)生活质量构成与城市(社会)生活质量空间耦合的建构。从新人本主义理念出发探讨城市(社会)生活质量与其对应(社会)生活空间质量对政府部门和学术界都是全新的课题。二者在不同领域,不同学科之间的研究并行不悖。对前者的研究是人文社会与管理学科聚焦的方向,对后者的探讨是区域与城市诸学科聚焦的方向。它们充分体现学科融合的新理念/原理及其前沿性。本文从研究源起、研究意义、研究阶段以及评价指标体系的构建等不同角度对二者的国内外研究动态及方向进行了评介与展望,目的在于明晰二者的研究方法,理论框架与研究趋势,为社会与城市发展及其规划指明方向,提供理论基础与科学依据。     

中国报刊生产的空间特征与区域发展趋势预测

报刊的出版发行工作的效果与报刊生产地的空间区位密切相关。目前国内外地理学界对此问题的研究见诸文字的还不多见,这一研究领域急待发展。本文分析了我国报刊生产空间分布特征,划分了报刊生产的空间功能类型区;进行了报刊生产的区域发展趋势预测。     

世纪之交中国文化和自然遗产保护与利用的关系

世界遗产具有很高的自然科学和历史文化价值。由于自然力对世界遗产的长期破坏和20世纪的工业化进程的影响,一项旨在保护全人类共同文化和自然遗产的《世界遗产公约》应运而生。世纪之交,中国的世界遗产和国家级遗产(国家级风景名胜区)也正面临着无节制的旅游开发行为的巨大威胁。本文以泰山索道工程为例,提出运用最低安全标准(SMS)界定遗产地保护与利用两者之间的度。文章指出,遗产价值的挖掘将随着社会的发展逐渐被深入下去,功能分区是处理当前遗产地保护与利用关系的可行手段。     

水环境变迁与徐州城市兴衰研究

水对城市发展至关重要,严重水灾可能会酿成"城毁人亡"的悲局。历史上徐州饱受水灾之苦,特别是黄河决口南徙打乱了原本水系,使得境内水灾频仍,经济和社会发展受阻,在很大程度上导致了城市的衰落。但另一方面,沂、沭、泗以及故黄河所带来的便利灌溉条件则促进了境内古代农业生产;而运河开凿又使徐州处于全国重要的水运枢纽位置,因此带来商贸繁荣、工业发展、人口集聚和城市兴盛。本文在对历史上徐州水系变迁、尤其是水灾频发及其产生原因作出深入分析的基础上,着重探讨了境内水环境变化对徐州城市兴衰主要方面的影响。研究表明:①黄河对徐州水系变迁和城市兴衰影响巨大,直接时间持续近700年;②良好的水环境对历史上徐州境内工农业生产、商品贸易和城市建设起到了极大的推动作用,城市的繁荣兴旺与农田水利的风调雨顺、水上运输的川流不息往往处于同一个时期;③建国后徐州境内水系得到逐步治理与恢复,特别是20世纪80年代中期京杭运河(徐州段)实现全年通航后,其城市发展的水环境得到极大改善,为打造山水生态园林城市提供了良好条件。