Obituary—The Rev. Robert Mackenzie,M.A.

Abstract

This paper examines how CCTV-assisted bird-watching mediates people's relationship with a particular representation of an animal world. By focusing on people's interpretations and responses to CCTV camera technology at three bird-watching sites around Scotland, it is argued that the use of CCTV technology represents a qualitatively different mode of engaging with birds which has bearing on how this mediated animal world appears in and to people's everyday lives. It is asserted that the spatial relations invoked in the act of looking at birds through a CCTV lens inscribe a conceptual hyper-separation between see-er and seen that serve to normalise a vision of humanity inherently separate from and dominant over the wildlife on screen. As a technologically mediated way of seeing, the paper explores the use of CCTV cameras as inscribing particular ‘ways of being’ that serve to define and limit people's conduct towards the birds on view. By drawing attention to the conservation discourses that support, and are supported by the use of CCTV-assisted bird-watching, it is argued that the notion of ‘keeping an eye on nature’ is embedded in a cultural agenda that assists with the construction of nature as tele-visual commodity.     

基诺耶（J.M.Kenoyer）教授访谈

<正>艾婉乔:据我所知,您童年在印度东北部乡间度过,后来在美国完成学业,能否简要介绍一下您是如何走上南亚考古之路的?基诺耶:我父母是印度东北阿萨姆地区的美国传教士。我出生在印度,说着孟加拉语和印地语长大。印度的童年使我有机会了解     

U.M.戈尔德什京与哈尔滨格拉祖诺夫高等音乐学校

1925年,俄国犹太小提琴家U.M.戈尔德什京与妻子V.I.迪龙在哈尔滨开办了格拉祖诺夫高等音乐学校。该校聘请大批优秀的俄国音乐家担任教师,采用俄国音乐课程设置方法,设有大提琴、小提琴、钢琴、声乐、管乐、乐队合奏、合唱、理论作曲等课程,共培养近500名音乐人才,直至1936年学校关闭。在推动哈尔滨城市音乐文化发展方面,格拉祖诺夫高等音乐学校起了重要作用,扩大了中西方音乐文化的相互影响。     

M3.进化 BMW M3磨砂版耀世登场

触手的质感是如此特别,黑色,第一次在阳光下散发诱人魅力。我无法用一般的摄影术来表现我看到的,好了,你可以戴上我们的眼镜了。     

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.