海南岛诸别称之由来

历史上海南岛有众多别称,按其属性,可分为八种类型：一是由本岛古代土居民的习俗而得名,有儋耳;二是由本岛历史上最早设立的两个地方政权名称而得名,有“珠崖、儋耳”、儋崖;三是由统辖全岛的政权名称而得名,有珠崖、崖州、琼州、琼管、琼、琼崖、琼台、琼瑶、琼州府、琼郡、琼甸、朱崖洲、琼岛、琼海：四是由本岛孤悬南海和远离祖国大陆而得名,有海南州、海外;五是由本岛远处祖国南陲而得名,有朱垠、南极、南荒、炎荒：六是由本岛古代盛产香料而得名,有香洲;七是由本岛战略地位和经济地位的重要而得名,有南溟奇甸、宝岛、“南天一柱”和“南海明珠”：八是由本岛明代人昌盛而得名,有海滨邹鲁。本主要通过上述各个方面探讨海南岛诸别称的由来。     

Reflections on the First Meeting of the WAC Committee of Ethics

WAC needs to recognise that it is not a fully developed organisation but a developing one. There are standpoints or ways-of-thinking in the world which are difficult to perceive through the lens of different customs and/or languages and with which the people in WAC may not be familiar. In addition, we need to follow the laws under which we carry out archaeological activities, so that society can maintain public order. Therefore, when involved in an archaeological activity, we should collect as much information, and as wide a variety of standpoints, as possible, and we should act honestly with respect for law and for human life in the societies in which we work.     

Children’s citizenly participation in the National Revolution: the instrumentalization of children in Vichy France

Children held a privileged place in Vichy France. They became the subjects and objects of a vigorous propaganda which recognized their ability to contribute to the National Revolution. This article discusses three ways in which children were instrumentalized by the regime, showing their reciprocal engagement with it, which is understood as ‘citizenly’ behaviour. First, drawn into the maréchaliste leadership cult, they were used to embed the values of the regime. Second, children’s compassion was co-opted in various campaigns which contributed to national(ist) solidarity. Third, they engaged with a gendered duty to national population growth, now and in the future. The article uses ‘public’ written sources (for example, letters and essays sent to Marshal Pétain and thus archived in public collections, not diaries or drawings for private eyes, in private hands) produced by children. Although it recognizes these as epistemologically unstable, such sources present opportunities for understanding elements of children’s agency, which is seen in conformity as well as dissent. By recognizing children as historical actors, we can identify them as ‘beings’ active in their own lives, and not just adults-in-waiting.     

Sermon,preacher and society in the middle ages

Over the past twenty-five years, studies produced on medieval preaching and sermons have grown so considerably that they now constitute a discipline known as sermon studies. The discipline incorporates various methodologies which include exegesis, liturgy, theology, social history, cultural history, literary criticism, textual criticism, and art history. Therefore, this essay can only be a sampling of some of the literature which has recently appeared. The essay is ordered under the headings: ‘sermon’, ‘preacher’, and ‘society’. The section on sermons isolates methodological issues which form the basis of sermon studies. It outlines the criteria scholars have established to use medieval sermons as an historical tool. The second section investigates the diversity of preachers and considers their role as educators. The third section on society considers those studies which have examined sermons as sources which reflect as well as influence moral and intellectual tendencies in the Middle Ages.     

Arid soils—The source of archaeological information

Comparison between desert soils which have no history of cultivation with those which have been farmed near oases or by the use of some sort of irrigation shows that farming practices have left a permanent record in the soil profile. The salt content of the soil bears a direct relationship to the age of cultivation, the highest values being found in soils which carried Chalcolithic farming as far back as the 3rd millennium BC. Increased humus content and evidence of biological activity are also found in old cultivated soils, as well as inclusions such as clay brick fragments, pottery and charcoal.     

Re-imagining the kitchen as a site of memory

Extending the focus of previous geographical research on public spaces of remembering, this paper demonstrates the ways in which memory work also takes place in private domestic spaces. The paper draws on a combination of life history and ethnographic research undertaken in Northern England, examining kitchens as a specific lieu de mémoire, showing how they serve as places where valued items are displayed and material artefacts are curated as part of the construction and reproduction of personal memories and familial identities. Using ethnographic and visual evidence from two case study households, the paper demonstrates the role of material artefacts in curating the past and materialising memory. Additionally, life history interviews with older women reveal narratives of everyday cooking practices which seemingly contradict popular discourses of the past, questioning conventional ideas about the distorted nature of nostalgia. In combination, our data represent complex narratives in which the past can be seen as infusing the present, and where present-day concerns are revealed as actively shaping public discourses which favour a return to an idealised past, which may have little bearing on people’s actual lived experience.     

Negotiating gender,power, and spaces in masquerade performances in Nigeria

Egungun is a Yoruba ancestral masquerade ritual that has been practiced for centuries. Shifting coalitions of individuals and factions have vied for social and political influence through this practice. In the nineteenth century, when western missionaries, explorers, and colonial officials first documented this phenomenon, any individual who could sponsor an Egungun performance was a force to be reckoned with in Yoruba society. To this day, Egungun masquerades are understood as vehicles through which individuals and groups can assert influence in their communities. Western scholars have portrayed Egungun as a hegemonic masculine performance space through which men assert their dominance over women. In privileging the writings of English missionaries, explorers, and colonial officials, we have tended to neglect the oral traditions and histories of specific Egungun masquerades in which women feature prominently. I argue that scholars have oversimplified and misrepresented the complex ways in which these performances are gendered as well as the ways in which they offer women opportunities to shape the identities of the places they inhabit.     

Aspects of continuity and change in the Italian placitum, 962-72

In the preface to his liturgical calendar The reckoning of the course of the stars Bishop Gregory of Tours (538–594) — author also of Ten books of histories and Eight books of miracles as well as of a Commentary on the understanding of the Psalter (of which, however, only fragments are preserved) — declares God's “wonders” of the natural world to be superior to the seven ancient wonders of the world. The reason for this is that the latter, being works of men, are subject to decay and destruction, while the former, as miraculous works of God, are divinely sustained and renewed daily or annually, thereby becoming imperishable. An examination of the associative contexts in which two of these wonders — the sea (enlarged to include water in its various forms) and plant life — occur in the rest of Gregory's works reveals several essential themes of his thinking not only about nature, but also about God, man and society. Thought, for him, nature as a (divinely sustained) system of regularities does exist as a kind of backdrop, sudden unpredictable divine — and sometimes diabolic — action in and through phenomena occupies the center of the stage. Gregory tends to see this action in the shape of what he regards as pre-existing images or patterns of invisible spiritual truth, to which the visible, even material, structure of events must necessarily conform. He shows, too, how this action could reflect as well as meet various needs of the individual and of society as a whole. An association which recurs almost constantly in his treatment of divine action in these natural phenomena, which he sometimes describes as analogous to that in man, is precisely that with the cluster of closely related concepts of renewal, rebirth and creation ex nihilo. Together with what appears as an extreme, as it were ‘poetical’, sensitivity to sudden perceptions and intuitions, something like a longing for and surrender to what he describes as “astonished admiration” may have helped to make possible his recognition of that which he designated as divine creative power in the world of visible reality as well as in man's inner experience. His seeing this as an essential dynamic of the holy may mean that he felt it to be a fundamental need and concern not only of the individual personality but also, more obscurely, of the society in which he found himself.     

Lucrecia Martel’s Nueva Argirópolis: Rivers,Rumours and Resistance

This article analyses Lucrecia Martel’s 2010 short film Nueva Argirópolis, which was commissioned by the Argentine Ministry of Culture as part of the Bicentennial celebrations. It explains how the film both inhabits yet contests the discourses of the modern nation state underpinning those celebrations, in particular through its representation of conflict between the state and indigenous groups. Its representation draws on images proposed by an earlier work, Sarmiento’s utopian tract of 1850, Argirópolis, images including the river and the island which in Martel’s film undergo a resignification, which overturns Sarmiento’s understanding of relationships between geography, capital, nation and ethnicity. Political and cultural debates of particular relevance to indigenous communities, such as access to land, as well as the way the indigenous are represented in state discourses, surface obliquely in this short film, which both represents diegetically the circulation and relay of rumours of indigenous resistance, as well as suggesting these formally through a soundtrack suffused with murmurs and barely audible sounds. The unsubtitled words of indigenous actors, as well as the authorities’ attempts at investigation of indigenous political activity through staging encounters of (failed) interpretation, and the subversive mimicry by indigenous activists of hegemonic ideas of national foundation are themselves muted, rumoured suggestions of a resistance which always lies just outside this short film’s visual grasp.     

Militarisation,universities and the university armed service units

This paper asks what militarisation looks like when encountered in university settings, using the example of the UK university armed service units. It identifies a specific definition of militarisation, which is then used as a framework to explore the USUs. The USUs have been subject to critique as emblematic of militarisation, and thus problematic. The paper looks at practices where militarisation can be identified as evident on university campuses, such as in disciplinary engagements with military institutions and activities, as well as flows of funding and knowledge. We show how the military-university nexus problematizes the idea of separate and distinctive military and civilian spheres which pervades much of the discourse around military involvement at universities, and highlight the generative and creative capabilities of militarisation as co-constituted within the military-university nexus. The paper then examines in detail how the process of militarisation works in practice through the USUs. This confirms the importance of individual agency to a conceptualisation of militarisation. In conclusion, we argue for the continued utility of process-focussed understandings of militarisation which emphasise how such processes are generative of social relations. We emphasise the necessity of capturing the nuance and complexity through which processes work not least around the engagements of people as active agents with such processes. We also note the potential significance of scale to future conceptualisations of militarisation.     

Sermon,preacher and society in the middle ages

Over the past twenty-five years, studies produced on medieval preaching and sermons have grown so considerably that they now constitute a discipline known as sermon studies. The discipline incorporates various methodologies which include exegesis, liturgy, theology, social history, cultural history, literary criticism, textual criticism, and art history. Therefore, this essay can only be a sampling of some of the literature which has recently appeared. The essay is ordered under the headings: ‘sermon’, ‘preacher’, and ‘society’. The section on sermons isolates methodological issues which form the basis of sermon studies. It outlines the criteria scholars have established to use medieval sermons as an historical tool. The second section investigates the diversity of preachers and considers their role as educators. The third section on society considers those studies which have examined sermons as sources which reflect as well as influence moral and intellectual tendencies in the Middle Ages.     

The Role of Logic and Aesthetics in Constructing Narrative Wholes in Historiography

The construction of narrative wholes in historiography involves more than logic, but aesthetics as well. It is imagination as well as logic which generates the more or less concretized images constituting the background onto which the historian, "playing" with basic information, imposes some content and portrays some event by means of a narrative. These concretized images incorporate an aesthetic sense of order. Historical narratives also employ general terms which "bind together" the various elements of basic information which, when linked together, form a historical narrative; these general concepts also invoke an aesthetic sense in virtue of which their identity is formed. In both these ways the aesthetic dimension is crucial in the formation of historical wholes.     

The spring,the seed and the tree: Gregory of Tours on the wonders of nature

In the preface to his liturgical calendar The reckoning of the course of the stars Bishop Gregory of Tours (538–594) — author also of Ten books of histories and Eight books of miracles as well as of a Commentary on the understanding of the Psalter (of which, however, only fragments are preserved) — declares God's “wonders” of the natural world to be superior to the seven ancient wonders of the world. The reason for this is that the latter, being works of men, are subject to decay and destruction, while the former, as miraculous works of God, are divinely sustained and renewed daily or annually, thereby becoming imperishable. An examination of the associative contexts in which two of these wonders — the sea (enlarged to include water in its various forms) and plant life — occur in the rest of Gregory's works reveals several essential themes of his thinking not only about nature, but also about God, man and society. Thought, for him, nature as a (divinely sustained) system of regularities does exist as a kind of backdrop, sudden unpredictable divine — and sometimes diabolic — action in and through phenomena occupies the center of the stage. Gregory tends to see this action in the shape of what he regards as pre-existing images or patterns of invisible spiritual truth, to which the visible, even material, structure of events must necessarily conform. He shows, too, how this action could reflect as well as meet various needs of the individual and of society as a whole. An association which recurs almost constantly in his treatment of divine action in these natural phenomena, which he sometimes describes as analogous to that in man, is precisely that with the cluster of closely related concepts of renewal, rebirth and creation ex nihilo. Together with what appears as an extreme, as it were ‘poetical’, sensitivity to sudden perceptions and intuitions, something like a longing for and surrender to what he describes as “astonished admiration” may have helped to make possible his recognition of that which he designated as divine creative power in the world of visible reality as well as in man's inner experience. His seeing this as an essential dynamic of the holy may mean that he felt it to be a fundamental need and concern not only of the individual personality but also, more obscurely, of the society in which he found himself.     

清代八旗索伦的骑射教育

以维护清王朝统治为宗旨的骑射教育,是清代八旗索伦历史活动的重要内容。从教育内容及其目标来看,通过贡貂之役、春秋会操、旗学教育等各种方式和途径进行的骑射教育,实质上是以马步骑射技能训练为主的军事教育。这种技能性的军事教育不仅为清王朝培养了一支训练有素、能征善战的八旗劲旅,同时也对八旗索伦保持以渔猎化为核心的民族特征,维系以骑射为特征的化传统,起到了重要的保障作用。     

The martyr, the matrona and the bishop: the matron Lucina and the politics of martyr cult in fifth- and sixth-century Rome

The present study attempts to build on the achievement of Pietri and Llewellyn in assessing the peculiarities and limitations of the gesta martyrum as a source for late ancient and early medieval Rome, while shifting interpretative stress away from the lay—clerical binary which has dominated recent treatments of the cult of the saints, and toward an emphasis on factional conflict among lay—clerical coalitions. Central is an analysis of the literary motif, which recurs across the gesta of Lucina, the aristocratic matrona or widow who sees to the burial of the martyr on her own lands. Though the stereotypical figure of Lucina warns us of the limitations of the gesta as a source for the patronage activity of the lay aristocracy, it is argued, her appearance in crucial texts such as the Passio Sebastiani can nonetheless help us to trace the role which the memory of the martyrs played in texts such as the gesta martyrum, the Symmachan Forgeries, or the Liber Pontificalis, as well as the role which martyr shrines such as the Vatican basilica and the memoria apostolorum on the Via Appia played in the contestation and consolidation of Roman episcopal authority.     

‘To Make a New Tongue’: Natural and Manufactured Language in the Late Fiction of William Morris

The paper considers William Morris's belief that modern language was ‘degraded’, and explores how his late fiction tried to resist this degradation. Morris was influenced by the romantic philology of the mid-Victorian period which depicted languages as living organisms. Philologists such as Max Müller claimed that modern civilization had arrested this growth, mechanizing language into conventional signs; and Morris adapted the idea into a critique of industrial capitalism. He conceptualized modern English as manufactured external forms, sundered from organic history. His late prose fictions trace the ‘natural’ meanings of words which he imagined feudalism and capitalism had suppressed. However, this narrative of organic origins existed in tension with Morris's socialist ideals, which sought an objective language above local or national perspectives. The older Morris was writing at a time when romantic philology was coming under attack from a new generation of scholars. These proto-linguists regarded meaning as conventional and narratives of organic ‘roots’ in the distant past as mere mythology. Morris's struggles to reconcile the contradictions in his philosophy of language reflect wider tensions in romantic philology. His imaginary worlds in which everyone spoke the same relied upon myths of original linguistic unity and stasis which new research and theories were undermining. Ironically, Morris's attempts to re-organicize English inadvertently demonstrated the conventionality and perspectivism of language, relying upon common cultural frames of reference.     

Labours of land: domesticity,wilderness and dispossession in the development of Canadian uranium markets

This article examines the role played by gendered constructions and categories in Canadian cold war appropriations of Aboriginal lands for nuclear production. Focusing primarily on the ways in which gendered tropes were mobilized by wives and companions of uranium workers recently arrived in the Serpent River watershed (home of the Serpent River Anishinabe) at the end of the first global uranium boom in which uranium production in the watershed was severely threatened, I explore how gendered constructions and categories provided important cartographies and reference points with which to order and maintain possession of the lands of the Serpent River watershed as a singular, Canadian, nuclear space. Drawing on Kaika's (2004) work on the discursive production of ‘home’, I argue that representations of the watershed as home in the wilderness and as imperilled domestic space, as well as the important ways in which they worked to secure discursive rights to space within the broader registers of white Canadian post war gender difference, relied on the near-complete erasure of Aboriginal presence and culture from the land for continuity. I conclude that while this erasure facilitated (morally and practically) the further incorporation of the watershed into Canadian geographies of nuclear production, it also worked to obscure the ways in which the industry and uranium economy were able to capitalize on Aboriginal lands, labour and their subordinate position in Canadian society.     

Children's perceptions of the natural environment: a South African perspective

This qualitative study explored the ways in which adolescents perceive the natural environment. Focus group interviews were conducted with 32 participants between the ages of 13 and 14 attending a school in a low-income area in the Western Cape Province of South Africa. The findings revealed five key meanings which emerged from the themes the participants discussed, i.e. nature as a threatened place, ‘culture of inconsideration’ towards nature, nature as external to the self, nature as the dangerous other, and intrinsic care for nature. Nature as the dangerous other persisted as an overarching meaning which emerged from the participants' responses. Thus, the participants perceived the natural environment through the lens of safety as natural areas in their community are characterised by crime, violence, and pollution.     

Knowledge maps as aids to knowledge management in spatial planning

This paper presents four ‘knowledge maps’ or ‘schemes’ which can be used as aids to knowledge management in spatial planning. The schemes relate to the four dimensions of knowledge, i.e. content, sources, application and methods. The schemes are based upon theoretical considerations as well as on practical experience with knowledge management for planning projects, some examples of which are given. They are, furthermore, tested in various ways as to their usefulness. Their primary purpose is, in fact, to make aspects of knowledge management which in practice are often applied in an intuitive manner more explicit, and thus to enhance their reliability.     

流域中心城市的区位特征——以南昌为例

作为区域中心城市(省会),南昌体现出居中性(离几何中心、人口中心、经济中心相对较近)的明显区位特征;作为流域中心城市,南昌位于赣江流域最大的支流抚河与干流的交汇处,这同样符合流域中心城市产生的一般规律;作为赣江三角洲的顶水点,南昌获得了更大的发展空间。这一区位特性却为一般流域中心城市所缺失。这样,居中性、干支流交汇处、三角洲顶水点的综合区位优势,奠定了南昌在赣江流域当之无愧的中心城市地位。本文所揭示出的三角洲顶水点城市的概念,对流域空间结构的综合分析,具有重要的理论意义和应用价值。