Putting Geography in its Place

Work on the history of geographical knowledge and practice frequently draws inspiration from theoretical insights developed elsewhere in the academy. After briefly touching on some of these historiographical matters, I argue that geographers might make some telling interventions into this debate by attending to some of their own key concepts – space, site, location – and disclosing their significance for elucidating the history of intellectual traditions. The fact that historians of science have begun to remark on the role of ‘place’ in knowledge production and consumption further confirms the value of this ‘geographical turn’. Subsequently I dwell on the implications of a spatialised historiography for work on the history of geography itself, and urge that ‘the history of geography’ might profitably be reconceptualised as ‘the historical geography of geography’.     

云锦的文化表现形式及其功能

云锦集传统丝绸工艺之大成,并与中国吉祥化相辅相存。具有功利、吉祥、审美等多重功能。     

我眼中的土乡巨变

1934年,青海省互助土族自治县东沟乡姚马村一户土族农民的家里,一个男婴呱呱坠地,年轻的父亲给他取名为马元彪,这个男孩就是我。谁也未曾想到,我这个土族农民的儿子,日后能够成为青海省的副省长,并且见证了互助乃至整个土族地区的沧桑巨变。互助,位于祖国西北巍峨的祁连山脉南麓,这块美丽神奇的土地自古以来就是土族人的主要聚居地之一。土族人世世代代在这里播洒着汗水,渴盼着收获。但在解放前,互助土族地区的生产力仍处于较为落后的阶段。这里适宜发展农业,但在1949年以前,生产方式还是落后“的二牛抬杠”。由于劳动力不足,生产方式粗放,…     

呼伦贝尔草原发现的环状石器及其用途

呼伦贝尔草原位于内蒙古自治区东北部,属于大兴安岭以西的干旱或半干旱草原的生态环境。自古以来,这里的先民就以原始狩猎游牧为主要生产方式。其境内现已发现较为丰富的细石器遗存,即充分体现出其……     

苏轼故里

鸟从天空飞过,鸟在地上留下歌颂眉山的声音。这是5月,四川盆地的麦子黄了．天空中膨胀着麦粒的香味．我从云南进入四川的眉山。     

同邑志书的递修与志书的版本

本文以工作实践为基础,以清代方志为标本,探讨旧方志递修的原因、类目设置的因果及由版本变化而产生的内容变化。     

高鹗籍贯新考

被誉为我国古典小说顶峰的《红楼梦》 ,是我国古代思想性和艺术性结合得最好的伟大的文学作品。《红楼梦》原名《石头记》 ,又名《金玉缘》 ,共一百二十回 ,前八十回为曹雪芹所撰 ,续补后四十回者一般被认为是高鹗。长期困扰红学研究学者们的难题之一———高鹗的籍贯在今天的沈阳还是铁岭 ,学术界存有较大的分歧。 1 999年第 4期《清史研究》上《新发现高鹗会试履历中的籍贯与生年》 (以下简称《新》)一文认为找到了这个问题的“答案”———“今天沈阳北陵公园之北的三台子地方 ,即为高鹗的祖居地。”① 其根据是《清代朱卷集成》中的高鹗…     

The Practice of Identity and an Irish Sense of Place

Following in the wake of Benedict Anderson's work in particular, cultural geographers and cultural studies scholars have analyzed the nation and nationalism as primarily 'imagined' or abstract entities. Coincidentally, the greatest analytic attention has been given to nationalist representations of place, rather than to the everyday discursive practices constitutive of the nation as lived. Drawing on Pierre Bourdieu's practice theory, in this paper I develop the beginnings of a corporeal approach to the nation. Here the relationship between the practice of identity (the embodiment of gendered and sexualized subjectivities via discursive practice within culturally defined spaces) and an Irish nationalist sense of place is explored. In this approach, analytic considerations of identity and space are collapsed within the shared material and metaphoric medium of the body. Irish nationalism and the nation are analyzed as corporeal materialities via an ethnohistorical focus on late nineteenth-century changes in the political economy of 'peasant' and nationalist bodies. The analysis suggests that a particular matrix of constructions of femininity and masculinity was extended paradigmatically throughout the society in the latter half of the nineteenth century. These paradigmatic changes are characterized as a 'heterosexing' of bodies and places linked to economic change and the rise of the confessional state.     

成吉思汗去世地點與祭祀

《元史》載成吉思汗1227年攻打西夏,七月壬午病重,己丑逝於薩里川哈老徒行宫。薩里川哈老徒行宫在漠北,他不可能在八天之内從西夏趕到漠北。較爲符合邏輯的觀點是,行宫可以隨着守斡耳朵的皇后遷徙至西夏,所以成吉思汗去世地點仍是西夏境內。元代漠北的成吉思汗祭祀在他的四大斡耳朵舉行,由此出現了"斡耳朵思"一詞,它是後世"鄂爾多斯"一詞的來源。元之後的成吉思汗祭祀地點轉移到了漠南的鄂爾多斯,其轉移的原因,是因爲蒙古人深信成吉思汗曾表示願在鄂爾多斯安度晚年的傳説故事。