POETIC PRISM: THE CANADIAN FORUM IN THE GREAT DEPRESSION

This article ponders the quest for a new Quebec constitution. It critically analyzes a proposed Quebec constitution introduced as a bill in Quebec's National Assembly in 2007 ¹ 1. Québec Official Publisher (2007a Québec Official Publisher. 2007a. National Assembly, First Session, Thirty-Eighth Legislature, Bill 196, Québec Constitution. Québec Official Publisher http://www.assnat.qc.ca/eng/38legislature1/Projets-loi/Publics/07-a196.pdf (Accessed: 20 May 2008).  [Google Scholar]). and probes the meaning and significance of such a provincial constitution. It makes some comparisons of Quebec's current constitution with those of other provinces and concludes by reflecting on the political prospects and legal effects of such a proposed new constitution. The adoption of a new Quebec constitution, along the lines proposed in 2007 and 2008, should not significantly alter Canada's constitutional order under Canadian law or affect Quebec's current constitutional arrangements with Ottawa and the other provinces. Such a new constitution might, however, come to prevail over other Quebec laws. The objectives of the proposed new constitution are to forge and reinforce Quebecers' sense of a common political identity. The project, however, is not currently at the forefront of discussion.     

户外运动网站论坛功能评估及其互动作用对个人出行行为的导引

本文选择19个户外运动网站并使用其中发展最好的绿野户外运动网站作为研究基础构建户外运动网站的论坛功能评估框架,在此基础上,选择9个评估指标对19个网站论坛进行了评估,计算出综合评估指数,与各户外运动网站实际的出行数据相结合进行了分析。结果表明,论坛的互动作用对个人出行行为具有很强的导引作用,论坛的互动作用对个人出行的影响集中到论坛管理,财务报告和出行召集三大板块上。并由此分析了户外运动网站论坛的建设问题,以期促进户外运动网站论坛的进一步发展和完善。     

2016 FORUM ON THE DEVELOPMENT OF TIBET

正The 2016 Forum on the Development of Tibet officially ended in Lhasa on July 8th.Around 130 scholars and experts from more than twenty countries gathered in the region's capital to witness the development of Tibet.Up to now,this forum has been held for five years,and the number of representatives     

5th WORLD BUDDHIST FORUM HELD IN PUTIAN

正The Sth World Buddhist Forum was held from Oct. 28th to30th in the city of Putian, east China's Fujian Province. Themed with exchange for mutual learning and middle way for perfect harmony, the forum aims to carry forward the positive Buddhist cultural spirits, promote exchanges between Buddhism and other religions, and make contributions to building a community with a shared future for humanity. A record number of about l,000Buddhists, scholars and representatives from 55 countries and regions attended the event. The 11th Panchen Erdeni Choskyi Gyalpo attended the forum and delivered a keynote speech.     

Hayden White: Beyond Irony

A crisis of our age that is usually identified with the loss of the sacred was one of the causes of the fall into irony in the nineteenth century. In the case of historians, asHayden White has shown in Metahistory, this irony was caused by a“bitterness” stemming from the failure of reality to fulfill their expectations. Anironic apprehension of the world arose in an atmosphere of social breakdown or cultural decline.A current stage of irony manifests itself in a doubt as to the capacity of language to grasp reality. Thus we live in a “prison house of language.” An intellectual parlor-gameproduces “second-hand knowledge” that cannot satisfy the needs of post-postmodern men and women still looking for another metanarrative. Therefore, the main purpose of this essay is to answer the question: how can we go beyond irony? This text is a “post-postmodern post mortem topostmodernism.” I am grateful to postmodernism for many things, especially for giving me an alternative apprehension of the world in terms of difference and continuity rather than binary oppositions, but I am tired of ontological insecurity and epistemological chaos. I need order. I miss metanarrative. In trying to break with some modern/postmodern “principles” andretain within my discourse the premodernist perspective, I follow the current trend in thehumanities. We observe at present the breakdown of methodology and the rise of a more poeticapproach in the human sciences. Evidence of this phenomenon is the more autobiographical formof writing in anthropology (James Clifford, Clifford Geertz) and a more literary style inhistorical writing (Natalie Zemon Davis, Emmanuel Le Roy Ladurie, Simon Schama). This trendis associated with a revaluation of the subjective aspects of research. Perhaps, and I wouldwelcome it, it also could be identified with a reappearance of a Collingwoodian idea of history ashuman self-knowledge, knowledge about human nature, knowledge about “what it is to be a man . . . what it is to be the kind of man you are . . . and what it is to be the man you are and nobody else is.”     

CHINA TIBETAN CULTURE FORUM KICKED OFF IN KATHMANDU

正A two-day China Tibetan culture forum started in Kathmandu on June 6th.China Ambassador to Nepal Yu Hong,Deputy Director-General of China Tibetology Research Center An Qiyi and Nepali Deputy Prime Minister Krishna Bahadur Mahara inaugurated the event with the presence of culture experts,politicians,media personnel and     

THE SECOND TIBETOLOGY QOMOLANGMA FORUM HELD IN BEIJING

<正>The Second Tibetology Qomolangma Forum was held in China Tibetology Research Center in Beijing from Oct.30th to 31st.Themed as Qinghai-Tibet Plateau and"One Belt and One Road"Strategy,the forum attracted nearly one hundred Tibetology experts from all over the country.They shared the latest Tibetology research achievements,exchanged ideas about research thesis,and offered sugges-     

THE ELEVENTH PANCHEN LAMA ATTENDED BOAO FORUM FOR ASIA

正On March 25th,2016,the sub-forum"religious leaders dialogue"of Boao Forum for Asia Annual Conference 2016 was successfully held in Boao,Hainan Province.The Eleventh Panchen Lama,member of the standing committee of the twelfth CPPCC National Committee,Vice President of the Buddhist Association of China,attended the forum and delivered a speech as the honored speaker.     

Decentring 1788: Beyond Biotic Nativeness

The usefulness of the concept of biotic nativeness has been challenged in both the social and natural sciences, for different reasons. This paper explores the particular construction of nativeness in Australia in relation to plants, showing that the definition builds on and inscribes more deeply the boundary between humans and the rest of nature seen in the wider literature. In this context two further boundaries are etched: between some humans and others, and before and after European colonisation. Such a use of nativeness as an axiom of environmental management is argued to be problematic, foreclosing a number of future options just when we need to increase our capacity to deal with contingency and unpredictability. But if Australia has experienced distinctive historical processes of entrenching these boundaries, it also has a distinctive heritage of destabilisation in a range of geographic work. The paper discusses how we might build on this heritage to imagine more open futures in which the problematic boundaries were removed. Some of these futures resonate with vernacular recombinations of plants from diverse origins.     

Beyond convention: reimagining indigenous tourism

As a knowledge domain, contemporary indigenous tourism is framed in reference to cultures conventionally recognized as ‘indigenous,’ and engages this almost exclusively from a supply-side perspective. This paper reimagines indigeneity and indigenous tourism as embracing also the other 94% of global population. From a utilitarian perspective, this inclusion of ‘nonconventional indigenous people’ harbors opportunities to advance the sustainability agenda by reconnecting modern mainstream cultures, through personal exposure in dispersed settings, with ancestral roots and associated sustainable livelihoods. Such reconnections are framed as a form of re-indigenization that may be especially attractive to ‘travel promiscuous’ diasporic populations such as those found in the ‘settler’ countries of Canada, United States, Australia, and New Zealand. Articulation of this concept could be facilitated by existing knowledge domains and products in heritage tourism, rural tourism, and urban tourism, as well as sustainable tourism. Rather than usurping conventional indigenous efforts to re-indigenize and re-empower, it is contended that the nonconventional dimension can coexist with and even reinforce the latter, while enriching the dimensions of indigenous tourism as a dynamic knowledge domain.     

Empire: The View from Beyond

JOHN M. MACKENZIE. The Empire of Nature: Hunting, Conservation and British Imperialism. Manchester: Manchester University Press; dist., New York: St. Martin's Press, 1989. Pp. x, 34a. £40.00;

STEPHEN CONSTANTINE, ed. Emigrants and Empire: British Settlement in the Dominions between the Wars. Manchester Manchester University Press; dist., St. Martin's Press, 1990. Pp. x, 208. £40.00;

J.A. MANGAN, ed. Making Imperial Mentalities: Socialisation and British Imperialism. Manchester: Manchester University Press; dist., New York: St. Martin's Press, 1990. Pp. xi, 227. £40.00

RONALD HYAM. Empire and Sexuality: The British Experience. Manchester: Manchester University Press; dist., New York: St. Martin's Press, 1990. Pp. ix. 234. £10.95 (paper);

W.J. READER. ‘At Duty's Call’: A Study in Obsolete Patriotism. Manchester: Manchester University Press, 1988. Pp. viii, 152. £45.00;

JACQUELINE BRATTON et al. Acts of Supremacy: The British Empire and the Stage, 1790–1930. Manchester: Manchester University Press; dist., New York: St. Martin's Press, 1991. Pp. vii, 248. £40.00;

P.J. RICH. Elixir of Empire: The English Public Schools, Ritualism, Freemasonry, and Imperialism. London and New York: Regency Press, 2nd. ed., 1992. Pp. 152. £9.95.     

Beyond Revolution,Beyond the Law: Christian Anarchism in Conversation with Giorgio Agamben

ABSTRACT

The Christian anarchist tradition and the work of Giorgio Agamben fit within a subversive trajectory of political theology that critiques the state paradigm, while also operating at a distance from it in their creation of a newly imagined political community. This research asks what it could look like to conceive of a political community beyond the state, imagined from the subject position of the marginalized. It also seeks a mutually informed path towards the practical formation of such communities, as elaborated through a case study of the Anabaptist tradition. Agamben’s concepts provide a renovation of the political themes of Christian anarchism, including the ideas of moving beyond revolution, voluntary exile through the abdication of rights, and messianic vocation. As the space for political praxis within Agamben’s work continues to evolve, the Anabaptist tradition provides helpful practices to imagine a withdrawal from the governmental machine as a community of voluntary exiles.