Ethnopoetics,or the anthropologist as coyote

In most, if not all, societies, incest taboos—perhaps the most universal of cultural taboos—include prohibitions on marriage between parent and child or between siblings. This universality suggests a biological origin, yet the considerable variation across societies in the full range of prohibited marriage relations implies a cultural origin. Correspondingly, theories regarding the origin of incest taboos vary from those that focus on the biological consequences (were marriage-based procreation allowed to include inbred matings) to those that focus on social consequences such as confounding social roles, especially within the family, or restricting networks of interfamily alliances, were marriages to take place between close relatives. For those focusing on the biological consequences, the sexual aversion hypothesis of the anthropologist Edvard Westermarck has played a central role through seemingly providing an empirically grounded, causal link from the phenomenal level of behavior to the ideational level of culture. Yet the matter is not so simple and requires rethinking of what we mean by kinship and how our ideas about kinship relate to the widespread occurrence of incest taboos and the extensive variability in their content.     

On the City of Anderida,or Andredesceaster

The Duke of Cornwall's palace at Lostwithiel was built towards the end of the thirteenth century as the administrative centre of the Duchy. It also served for the tin ‘coinage’ and as the meeting place of the County Court. It consisted of a large ‘Great Hall’ together with a smaller hall and buildings for the assaying and weighing of tin. This complex of buildings was never a ducal residence. It became ruinous in the seventeenth century, and much of it was demolished. A fragment of the Great Hall survives, though the smaller, or Convocation Hall, drastically rebuilt in the nineteenth century, is still in use.     

Networking nature,or serengeti behind the dikes

Nowadays, wildlife has no chance to be conserved and maintained without the helping hand of man. Ambitious plans to adopt an offensive rather than defensive approach to conservation by creating ‘new nature’ led to initiatives to build ecological networks, from the local, through the regional and the national to the European level. Nature policy in the Netherlands aims to realize a National Ecological Network that is linked up with a projected Pan‐European Ecological Network. This article also discusses the social conflicts engendered by this policy and the ambivalent cultural reactions to which the deliberate ‘production’ of nature gives rise.     

Other messages,other missions; or,Sahlins among the Melanesians

Responding to a number of developing critiques, Sahlins (1991) has recently adapted his ‘structural history’ model to accommodate endogenous change in pre-colonial conditions. His reformulation, however, critically restricts the model's applicability to mythopraxis of a specific sort, viz. the historical actions of divine heroes in societies structured along Dumontian lines of ‘hierarchy’ as supposedly exemplified in Fiji and Polynesia generally. This article examines certain implications of this new structural history – particularly Sahlins's revision of the ‘structure of the conjuncture’ notion – by analyzing a case of relatively late historical contact and change involving exogenous Europeans as well as Melanesians (i.e. the later phases of the so-called Yali movements of post-World War II Papua New Guinea). Here, neither ‘heroic history’ nor ‘hierarchy’ as Sahlins has incorporated them into his new model are evident. What is apparent instead is a dialectical interplay of articulated messages and enacted missions on the part of a complex and shifting multiplicity of both expatriate as well as indigenous constituencies.     

满清文化融合的使者、闺秀文化发展的领袖——恽珠

恽珠充分发挥自己“名父之女”、“满贵之妻”和“令子之母”的特殊社会文化身份,编选出版《国朝闺秀正始集》及其续集,并辑录《兰闺宝录》,成为得统治者认同的正统闺秀文化典范,对满汉文化的融合与闺秀文化的发展作出了杰出贡献。     

A tale of two scales, or the two geomorphologies

Since the 1960s the analysis of small-scale surface processes has been the dominant approach in geomorphology, the previous focus on regional-scale landscape evolution having been largely abandoned as a result of the lack of knowledge of processes and process rates at the relevant temporal and spatial scales. It has recently been acknowledged that small-scale, surface process geomorphology alone is unable to provide an understanding of long-term landscape development, both because of the significance of tectonics, and because of the important role of contingency at the large temporal and spatial scales involved. But the major advances in geochronological techniques and numerical modelling of landscape evolution that are now revolutionizing our understanding of long-standing questions of landscape evolution have been largely developed and applied by researchers from outside the traditional geomorphology community. As a result, two distinct communities of researchers have emerged concerned with different scales of landform analysis, but the progress of geomorphology will be best served by greater interaction between them.     

The Thrill of the Line,the String,and the Frond,or why the Abelam are a non-cloth culture

With few exceptions, weaving was traditionally unknown in Oceania. Yet soft, pliable bark cloth — often richly decorated — was produced, and used like textiles, especially in Polynesia. This cloth was artistically draped around objects and people and in turn ritually removed. These cloth cultures are based on a system of aesthetic values radically different from those of inland groups especially in New Guinea. This article demonstrates that within Oceania there are two different cultural traditions with opposing aesthetic fundamental values. Taking as an example the Abelam (East Sepik Province, Papua New Guinea) whose aesthetics is based on the principle of ‘visual open-work’, the fundamental aesthetic values of a non-cloth culture and the gender specific attributes associated with them are analyzed.