共查询到20条相似文献,搜索用时 15 毫秒
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Ruth Ben-Ghiat Luciano Cafagna Ernesto Galli della Loggia Carl Ipsen David I. Kertzer Mark Gilbert 《Journal of Modern Italian Studies》2013,18(3):402-419
According to a number of influential Italian contemporary historians, Italian political history since Unification has been distorted by politicized scholarship and the existence of a large number of untenable political myths. These views are presented in the volume Miti e storia dell'Italia unita (1999). In this roundtable, Ruth Ben-Ghiat, Carl Ipsen and David Kertzer discuss this thesis with two of its leading proponents: Ernesto Galli della Loggia and Luciano Cafagna. Secondo alcuni studiosi dell'Italia contemporanea, la storiografia dell'Italia unita è stata travisata dalla tendenza a scrivere testi politicizzati e dall'esistenza di numerosi miti politici infondati. In questa tavola rotonda, Ruth Ben-Ghiat, Carl Ipsen e David Kertzer discutono le tesi proposte nel volumi Miti e Storia dell'Italia Unite 1999 (Bologna, Il Mulino) con due suoi sostenitori: Ernesto Galli della Loggia e Luciano Cafagna. 相似文献
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藏文化中“自然与人”的关系密不可分是藏民族文化精髓的重要组成部分。“次仁切阿”就源自喜马拉雅山脉的什么传说。几千年来,在藏族先民与青藏高原的和谐相处中,形成了特有的生活方式和民族文化。藏文化中“自然与人”的关系密不可分,是藏民族文化精髓的重要组成部分。“次仁切阿”就源自喜马拉雅山脉的神秘传说。 相似文献
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Raymond Martin 《History and theory》2000,39(3):405-416
Book reviewed in this article:
The Degradation of American History , by David Harlan. 相似文献
The Degradation of American History , by David Harlan. 相似文献
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《中国西藏(英文版)》2008,(4)
The Sagya Dawa Festival is one of the most ceremonious religious festivals in TAR. it comes during the fourth month of Tibetan calendar every year held by Buddhists. This year it was on June 18(April 15 by Tibetan calendar). 相似文献
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Gregory Claeys 《History of European Ideas》2014,40(7):893-904
SummaryThis article examines approaches to early socialism from an intellectual history viewpoint, focussing on British Owenite socialism. It assesses the author's own research in the field over the past thirty-five years in an effort to measure the strengths and weaknesses of the approaches he initially adopted to the field. It attempts to balance insights associated with the so-called “Cambridge School” with those gained in particular from the standpoints of the history of religion and the history of emotions, and a theory of group identity which can in part be associated with the history of utopianism 相似文献
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Adrian Blau 《History of European Ideas》2013,39(8):1178-1194
This paper offers practical guidance for empirical interpretation in the history of political thought, especially uncovering what authors meant and why they wrote what they wrote. I thus seek to fill a small but significant hole in our rather abstract methodological literature. To counter this abstraction, I draw not only on methodological theorising but also on actual practice—and on detective-work, a fruitful analogy. The detective analogy seeks to capture the intuition that we can potentially find right answers but must handle fragmentary evidence that different people can plausibly read in different ways. Placing the focus on evidence, and on combining different types of evidence, suggests that orthodox categories like ‘contextualist’ and ‘Marxist’ too often accentuate differences between scholars. This paper instead highlights core principles that unite us—ideas that underpin good textual interpretation across all ‘schools of thought’. 相似文献
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Mia Lempiäinen-Avci Maria Lundström Sanna Huttunen Matti W. Leino Jenny Hagenblad 《Environmental Archaeology》2020,25(1):37-52
ABSTRACTIn Northern Europe, barley (Hordeum vulgare L.) has been cultivated for almost 6000 years. Thus far, 150-year-old grains from historical collections have been used to investigate the distribution of barley diversity and how the species has spread across the region. Genetic studies of archaeobotanical material from agrarian sites could potentially clarify earlier migration patterns and cast further light on the origin of barley landraces. In this study, we aimed to evaluate different archaeological and historical materials with respect to DNA content, and to explore connections between Late Iron Age and medieval barley populations and historical samples of barley landraces in north-west Europe. The material analysed consisted of archaeological samples of charred barley grains from four sites in southern Finland, and historical material, with 33 samples obtained from two herbaria and the seed collections of the Swedish museum of cultural history.The DNA concentrations obtained from charred archaeological barley remains were too low for successful KASP genotyping confirming previously reported difficulties in obtaining aDNA from charred remains. Historical samples from herbaria and seed collection confirmed previously shown strong genetic differentiation between two-row and six-row barley. Six-row barley accessions from northern and southern Finland tended to cluster apart, while no geographical structuring was observed among two-row barley. Genotyping of functional markers revealed that the majority of barley cultivated in Finland in the late nineteenth and early twentieth century was late-flowering under increasing day-length, supporting previous findings from northern European barley. 相似文献
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Jeffrey Sissons 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2011,81(3):302-315
ABSTRACT The Polynesian iconoclasm comprised a series of destructive episodes in which god‐images were rendered powerless and temples and associated structures were successively burned or torn down in Eastern Polynesia. Beginning in Tahiti and neighbouring Mo'orea in 1815, it spread rapidly to other Society Islands, the Austral Islands and the Southern Cook Islands. In this article I suggest that the willingness of Polynesian leaders to follow Tahitian precedence in destroying or unwrapping their god images can be partially explained by the fact that they saw themselves as participants in a large‐scale sacrifice, the common objective of which was the acquisition of greater mana and the consequent revitalisation of their societies. In making this argument I engage with anthropological theories that address relationships between sacrifice and historical transformation. I conclude by proposing that the Polynesian iconoclasm was a form of rituopraxis comprising regionally specific improvisations upon a general ritual schema. 相似文献