川西藏区 那些以“鸡”为名的濒危鸟儿

<正>我们这次要探寻的鸟儿,在那遥远的川西藏区甘孜……甘孜藏族自治州,位于青藏高原东南缘,四川省的西北部,是康巴藏区的主要组成部分,也是四川最大的藏区。     

汉长安城瓦当研究

<正>目次一类型学考察二分期与特征三小结关于西汉时期瓦当的形制特点及其发展变化的研究很早就已经开始,但总体而言,缺乏基于田野考古资料对汉长安城出土瓦当的系统梳理,尤其是类型学与制作工艺的综合研究,诸如文字瓦当出现的时间、西汉时期各类型瓦当的时代特征及发展脉络等问题,有待解决。本文拟在前人研究的基础上,对汉长安城遗址（以长乐宫、未央宫、武库、桂宫、南郊礼制建筑遗址为主）出土的瓦当进行类型学考察,根据瓦当的制作工艺,结合当面纹饰及出土地点,构建基本的时代框架,总结其时代特征及发展脉络。     

IN SEARCH OF COMMUNITY HISTORY

Abstract

This editorial response to the preceding article by Dennis Mills addresses the meaning of community history. Rejecting an over-tight definition, we argue for a methodologically distinct community history, combining a micro-historical approach with a sensitivity to the discursive construction of the term ‘community’. Furthermore the role of family and community historians should be to adapt a critical stance towards contemporary meanings of both past ‘communities’ and past ‘families’, The article concludes that Withington and Shephard’s schema for approaching the history of ‘community’ offers a practical way forward for the family and community historian.     

IN SEARCH OF NEW TIMES: TEMPORALITY IN THE ENLIGHTENMENT AND COUNTER‐ENLIGHTENMENT

Isaiah Berlin and other representatives of historicism have made the Enlightenment and the Counter‐Enlightenment into opposite cultures. The Counter‐Enlightenment is a criticism of the Enlightenment from within, so in many respects they overlap. However, with regard to perceptions of time they contradict each other. The times of the Enlightenment lean heavily toward chronology and can be labeled as “empty,” whereas the time perceptions of the Counter‐Enlightenment can be called “incarnated” and are identical with historical times. As a consequence the differences between the two temporalities lead necessarily to differences in synchronization.     

GEOGRAPHICAL CHARACTERISTICS OF MIGRATION LINKAGES IN THE MOSCOW CAPITAL REGION

A study of migration processes in the Moscow Capital Region over the period 1970-1985 begins by assessing their contribution to overall population growth within the region vis-à-vis natural increase and territorial and administrative changes. Attention then is turned toward movements both within the Moscow Capital Region and between it and other oblasts in the European RSFSR. Although the overall volume of migration within the Moscow Capital Region and between it and remaining oblasts of the European RSFSR declined, the relative popularity of the former as a destination among migrants in European Russia remained unchanged (translated by H. L. Haslett, Birmingham, UK).     

SOCIO-ECONOMIC GEOGRAPHY IN THE WEST AT A TURNING POINT

The decade of the 1970s is viewed as a turning point in the development of socio-economic geography in the West. An increasingly sociological focus has been accompanied by strong criticism of the traditional foundations of human geography and economic geography. A radicalization of socio-economic geography has involved several contradictory trends and periods. A symptomatic and important aspect, from the Soviet point of view, has been increasing interest on the part of some Western scholars in Marxist theory and in the work done by Soviet geographers in socio-economic geography.     

THE INDONESIANIZATION OF WEST PAPUA

Even before the Republic of Indonesia gained control over the territory of West New Guinea (with the controversial U.N.-supervised Act of Free Choice of 1969), the government had systematically tried to forge new identities for the indigenous peoples, as Indonesians rather than Melanesians. This acculturation process has aimed at incorporating the West Papuan population into the Indonesian nation-state through the education system, the media, economic development and transmigration. The process, ‘Indonesianization’, is predicated on the assumption that inculcation of the Indonesian world-view through contact with what are considered ‘more advanced’ and ‘civilized’ Javanese, will ultimately strengthen national unity and allow greater exploitation of the rich resources in the region. The influx of Asian newcomers, many of whom have taken over the administrative, commercial and industrial spheres in West Papua, has marginalized urban and rural Papuans from economic development. In consequence West Papuans are developing a sense of their own racial and cultural distinctiveness and asserting their rights to greater participation in decision-making and self-determination.     

THE 'YAN TATSINE DISTURBANCES IN KANO—A SEARCH FOR PERSPECTIVE

Thursday, December 18, 1980 was a bright clear day in Kano, a welcome relief from the thick harmattan dust of the previous week. But that afternoon, a dark column of smoke rose up over the city. Word soon spread that the smoke came from trucks set on fire during a clash between police and followers of an obscure, and seemingly eccentric Muslim preacher by the name of Mallam Muhammadu Marwa, who was popularly called by the derisive nickname of Mallam Maitatsine. This nickname was derived from a Hausa phrase which he often used in his public preaching, "Wanda ba ta yarda ba Allah tatsine," meaning roughly, "May God curse whoever doesn't agree with me." Over the next ten days, Kano, the largest city in northern Nigeria, was engulfed in fear and confusion.¹