Sir Robert G. A. Jackson (1911–91): an Appreciation

Abstract

Although the celestial observations made by the Aborigines were precise, the significance attached to them was conceptual rather than perceptual. It could not be derived from observation but only from knowledge gained by initiation into tribal values. The legends which embodied the astronomical knowledge had a threefold pragmatic role in tribal culture: they functioned as a predictive calendar for terrestrial events; they were associated with stories which reinforced the moral values pertaining to tribal identity; and they contributed to the belief system which provided a philosophical rationale for a tribe’s understanding of the universe. Selected myths relating to the sun, moon, the Milky Way, the Magellanic Clouds, Venus, and various constellations are outlined and illustrated by traditional bark painting designs to provide examples of these general statements. Parallels are drawn with the theories of some contemporary philosophers of science.     

Assessing Conflict and Exchange: The Defensive and Access Layout of La Alumbrera (c. AD 1000–1480, North-west Argentina)

Abstract

The Regional Development Period (c. ad 1000–1480) in north-west Argentina is characterized, among other important features, by the coexistence of two phenomena seemingly opposed: a constant situation of violent conflict between communities and the maintenance or even intensification of interregional goods exchange networks. Although recent studies recognize the simultaneity of these processes, only a few scholars asked how communities dealt with the necessity of protecting themselves as well as obtaining distant resources. In this paper we present the analysis of the defensive and access layout of La Alumbrera archeological site which has the peculiarity of condensing features that may illustrate an example of how conflict and exchange coexisted at a local scale.     

A non-LTE radiative transfer model for infrared bands in the middle atmosphere. II. CO2 (2.7 and 4.3 μm) and water vapour (6.3 μm) bands and N2(1) and O2(1) vibrational levels

A non-equilibrium radiative transfer model has been applied to the 2.7 and isotopic 4.3 μm bands of CO₂, together with that of H₂O at 6.3 μm and the first excited vibrational levels of the nitrogen and oxygen molecules. The radiative transfer has been treated by a modified Curtis matrix method that allows inclusion of non-thermal sources, such as vibrational-vibrational energy exchange. The populations of the different levels have been obtained by solving a system of coupled equations, including those for the 15 μm bands. Results from the model are compared to previously reported results. A detailed study of where solar energy initially absorbed by CO₂ bands finally goes is also presented.     

The City Evita Built. Cinematic Childhood and Peronism in Luis César Amadori’s Soñemos (1951)

This article examines the under-studied film productions known in Peronist Argentina as “docudramas”. Placing documentary elements within a fictional plot, docudramas marked a significant change in the state propaganda machine and were used as a new vehicle to influence social habits. I focus particularly on Soñemos [Let’s Dream], a short film directed in 1951 by Luis César Amadori to showcase urban reforms. Through an analysis of Amadori’s docudrama in regard to its representation of the Children’s City built by the Eva Perón Foundation, I discuss relationships between entertainment, the constitution of a political hegemony, and modernisation. With film techniques such as the dissolve, Soñemos depicts the Children’s City as an enterprise capable of delivering material happiness and amplifies the narrative of a fairy tale come true promised by Evita’s social service programmes. Ultimately, the docudrama affirms the central role played by the state in the definition of the “right to a home” – from supportive benefactor to constitutive replacement.     

For a ‘normal government’ of the colony: Antonio Gandolfi and the first administration of Eritrea (1890–1892)

The colony of Eritrea was officially born in 1890, after a period marked by scandals in which the government of the Italian territories of the Horn of Africa revealed themselves to be weak and contradictory. After the brief rule of Baldassarre Orero, Antonio Gandolfi became the first colonial governor of Eritrea. Gandolfi was highly dissatisfied with the men who administered the colony, especially as they ignored the native societies and sought to reform the government apparatus. In particular, he wanted to promote the participation of indigenous notables in the colonial government, as he felt it was necessary to share responsibility with the local population, ‘to make them responsible for the good conduct of public affairs’. The period of his administration was marked by ongoing controversies with other personalities operating in Eritrea, in particular with the deputy Leopoldo Franchetti, responsible for the colonization, and with General Oreste Baratieri, commander of the Keren zone, whom Gandolfi criticized for his hard military methods. Gandolfi was soon forced to resign and his successor Baratieri set up a real military dictatorship.     

The Indo‐European mirror: Monotheism and polytheism (J.G. Herder,E. Renan,A. Pictet,F.M. Müller and R.F. Grau)

Some authors assigned the Indo‐Europeans a mirror‐like role which allowed them to understand their own position with respect to contemporary Christian values. After dealing briefly with the writings of J.G. Herder, I shall evoke a certain number of questions which oriented the research of E. Renan, F.M. Müller, A. Pictet and R.F. Grau. The works of the latter authors expounded fabulous genealogies, organizing them into explanatory systems that radically opposed Hebrew monotheists to Indo‐European polytheists. Thus, depending on whether they had used the Semites or the Indo‐Europeans as their starting‐point, they concluded that monotheism or polytheism, respectively, was the archaic source of human thought. The goal on their horizon was a ressuscitated West, forever in the forefront of progress, often simultaneously Christian and scientific. If this type of historiographic analysis is urgently needed at the present time, its purpose is not to provide a grid for distinguishing “truth”; from “falsehood,”; but rather to grasp a set of scholarly traditions within its own channels of transmission.