2. THE PUBLIC RELEVANCE OF HISTORICAL STUDIES: A REPLY TO DIRK MOSES

I am grateful to Dirk Moses for taking the time to study my work so assiduously and to comment on it so perspicuously. His essay is eminently well‐informed and even‐handed, and I have little to add to or correct of his characterization of my many, long on‐going, and admittedly flawed attempts to deconstruct modern historical discourse. He understands me well enough and I think that I understand his objections to my position(s). We do not disagree on matters of fact, I think, but we have different notions about the nature of historical discourse and the uses to which historical knowledge can properly be put.     

WIPING THE BLOOD OFF ABORIGINALITY: THE POLITICS OF ABORIGINAL EMBODIMENT IN CONTEMPORARY INTELLECTUAL DEBATE

I had to meet the white man's eyes. An unfamiliar weight burdened me. In the white world the man of colour encounters difficulties in the development of his bodily schemes … I was battered down by tom-toms, cannibalism, intellectual deficiency, fetishism, racial defects … I took myself off far from my own presence … What else could it be for me but an amputation, an excision, a haemorrhage that splattered my whole body with black blood? (Fanon 1968)     

THE JOY OF GEOGRAPHY*

I may be the first past president of the cag to come to the podium with two addresses ready for delivery. One is rather lengthy and formal, representative of some of my work during the last decade or so. The second is shorter and lighter in tone, rather personal, but hopefully it will be taken in the spirit in which it is offered.
I have, of course, been thinking about this address for months. A number of people have suggested that I should discuss topics of common interest, including resources management, historical geography, national parks and public land, conservation, cultural ecology, and the Canadian Arctic. In urging me to address these topics colleagues provided various reasons, ranging from neglect of the subject in Canadian geography to its relevance to public policy. I am grateful for this advice, which has not, however, prevented me from procrastinating in finally deciding upon a topic.     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

EUROCENTRISM AND AFRICAN URBANIZATION: THE CASE OF ZANZIBAR'S OTHER SIDE

A number of geographers have recently championed the struggle against Eurocentric theoretical categorizations in geographical research on African cities. At the same time, many whose work has concentrated on African urban geography have felt left out in the more abstract theoretical debates of their colleagues based in the West. I argue for the possibility of confronting Western bias and contributing to broader theoretical debates by creating theoretical constructs derived from the African experience. I develop my argument through an analysis of urban development in Ng'ambo, the African “Other Side” of Zanzibar city, and work toward the creation of meso-level conceptual guides for understanding Ng'ambo's development derived from the ideas of Ng'ambo residents themselves.     

THE Fabulous Tibetan Textile Products

My First Connection with Tibetan Apron Browsing through my old album,I suddenly find a 10- year-old photo of me taken to commemorate my achievements as a merit student.Looking at me in the photo,my cheeks were flushed as I had just came back     

PHILOSOPHY AND GEOGRAPHY IN THE SEVENTEENTH CENTURY: A REPLY

So far as I can make out, Sitwell's comment on my essay says little that is relevant to its content. In fact he goes so far as to declare that my essay can in large part be ignored, presumably for purposes of gaining an understanding, or getting at the essence, of Margarita Bowen's book. I assume that Sitwell is writing a book review, more or less of the conventional sort, since he remarks that he is undertaking 'a review of the type May chose not to write.' I do not pretend for one moment that what I wrote is a book review. Perhaps it should not even have been called a 'review essay.' But Sitwell is not unaware of this, since he remarks that my 'essay is almost bound to be taken as a review,' which he regards as 'unfortunate.' Despite the fact that the tasks we have each undertaken are substantially different, and hence that our respective papers have little in common, I nevertheless think a few comments are in order.     

WRITING THE HISTORY OF SPINOZISM

In this essay I reflect on Knox Peden's Spinoza contra Phenomenology, a history of French rationalist Spinozism in the mid‐twentieth century. The book marks an important intervention in modern French and European intellectual history, depicting the importance of Baruch Spinoza's thought in the negotiation of and resistance to the phenomenology that captivated much of twentieth‐century French intellectual life. With philosophical and historical sophistication, Peden tells the story of several relatively overlooked thinkers while also providing substantially new contexts and interpretations of the well‐known Louis Althusser and Gilles Deleuze. While accounting for Peden's major accomplishment, my aim is also to situate his work among a number of recent works in the history of Spinozism in order to reflect on the specific methodological questions that pertain to the widely varying appropriations of Spinoza's thought since the seventeenth century. In particular, I reflect on Peden's claim that Spinoza's thought cannot provide an actionable politics, a claim that runs counter to nearly two centuries of leftist forms of Spinozism. I offer a short account of some of the ways that theorists have mobilized Spinoza's thought for political purposes, redefining “action” itself in Spinozist terms. I then conclude by reflecting on the dimensions of Spinoza's thought (and recent interpretations of it) that make it possible for such significantly different claims about its political potential to be credible.     

Milestones and Stumbling Blocks,Continued

This commentary is based on a banquet address I presented at the 1989 Pioneer America Society conference. It looks back over the 15 years since hearing an address by Fred Kniffen at the 1974 Pioneer America Society conference, which was published as "Milestones and Stumbling Blocks." Kniffen's work in folk architecture and the work of his friend, Henry Glassie, have greatly influenced my own work in vernacular architecture and material culture. I offer an opinion on our progress in answering Kniffen's call for new efforts to comprehend daily life and the American landscape–our "search for landmarks"–contemplate new trends. My remarks are based on the study of local architecture in Missouri. While I hope for increased activity in field recording of cultural heritage, I wish to emphasize the rather new arena of cultural conservation as we aspire to apply our knowledge in the documentation and encouragement of traditional cultural expression in our nation.     

HISTORY TO THE MAX

Steven G. Smith advocates a maximal approach to history by both historians and theorists of history, maintaining that a commitment to fullness or totality should always serve as an ideal. In my review, I try to explain what the author means by this ideal, and consider how practical such an ideal can be. He further maintains that history is mostly about shared action, and is itself an instance of shared action. I have certain reservations about this notion, though I think Smith's book deserves credit for calling attention to it.     

GUEST ESSAY: THINKING LIKE A GEOGRAPHER

Compared to the geographic wasteland south of your border, geography appears to have fared well in Canada, both as a formal discipline extending our understanding by illuminating the human and physical worlds, and as a subject taught at all levels to create informed and aware citizens. I known you think much remains to be done, and perhaps things always look a bit greener on the other side of the hill, but I hope you will not mind my somewhat envious gaze. In fact, when I received the five volumes of the 'curriculum guideline' for geography, issued by the Ontario Ministry of Education for the intermediate and senior divisions of your high schools (ome 1988), my feelings were not so much envy as panic, a panic that rapidly induced something close to intellectual paralysis. Because in a moment I can only describe now as utterly weak and foolish, I started to read them, only to learn that your senior students 'analyze, interpret … explain … design and develop networks, systems and simulations that involve six or more variables' (ome 1988, A12).
In retrospect, I still think my panic was justified. After 30 years of hard post-doctoral work I have reached the point where I can think about the interactions of maybe three variables, but hardly the combinatorial possibilities of six. Such ineptness would mean that I might just squeeze into your tenth grade and from there slowly work my way over the next two years towards those Olympian heights of analytical thought where dwell Ontario's high school graduates.     

WAPA TOWN AT THE MOUNTAIN AREA

<正>I guess that,even in Tibet,apart from the residents themselves,few people have ever heard of Wapa Town.My colleagues had no knowledge of Wapa Town.I never he...     

Dialectical movements with the Toba people in the Argentine Chaco

Since 1998, I have undertaken fieldwork with the Indigenous peoples of the Argentine Chaco, focusing initially on their dances and embodied practices. After this ethnographic research, I began to think more deeply about the relationships between fieldwork and reflexivity and the possibilities of redefining analytical categories in the global South. The purpose of this article is to revisit my emphasis on a ‘dialectical approach to embodiment’ as a starting point for analysing cultural transformation in Latin America. I argue that this methodological approach has been closely linked to the interweaving of conflicting embodied experiences and peripheral geopolitical locations. In this regard I analyse how the contradictory experiences identified in my fieldwork with the Toba people, and also in my intersubjective and geopolitical positions as a Latin American academic woman, led me to a critical re-examination of dialectics. Further, I describe how this methodological approach, while well received among Latin American scholars has to some degree been resisted by (North) American and British scholars, and I explore the geopolitical implications of these disparate academic positions. Through these critical movements, I hope to contribute to rethinking dialectics in postcolonial contexts, adding some embodied voices from the Latin American South.     

Response

I would like to thank Warren Eller and Brian Gerber for their extensive comments. It would be impossible to cover all of them in the space available, but I would like to center my discussion on three issues: a point of strong agreement, an assessment of the key issue of dealing with the probability of a terrorist act, and corrections of some of their mischaracterizations of my argument.     

THE SYNTAX OF OBJECTS AND THE REPRESENTATION OF HISTORY: SPEAKING OF SLAVERY IN NEW YORK

The representation of history continues to evolve in the domain of museum exhibitions. This evolution is informed in part by the creation of new display methods—many of which depart from the traditional conventions used to achieve the "museum effect"—in part by an increased attention to the museum-visitor relationship. In this context the ethical force of bearing witness, at times a crucial aspect of the museum experience, has emerged as a particularly compelling issue. In seeking to represent and address atrocity, injustice, and the abrogation of human rights, museums have the potential to become "sites of conscience" and to encourage "historical consciousness." Through a series of three exhibitions devoted to slavery, the New-York Historical Society demonstrated how such sites can be constructed and how objects can be deployed to represent extreme or "limit cases." In this review/essay I investigate and interrogate these exhibitions, looking closely at the use of objects as a source of "indirect testimony" (Marc Bloch) and at the "dialogical situation" (Paul Ricoeur) that might arise in an encounter among objects, exhibit narratives, and visitors. Thinking in terms of point of view, I look at the variety of rhetorical platforms from which objects speak in these exhibitions; thinking in terms of syntax, I look at the effects of ordering and of the radical juxtaposition of objects; thinking in terms of irony, I look at the provocations of double-voiced narratives and at how objects are used to support those historical sentences.     

4. THE MATERIAL PRESENCE OF THE PAST

This article deals with the material presence of the past and the recent call in the human sciences for a “return to things.” This renewed interest in things signals a rejection of constructivism and textualism and the longing for what is “real,” where “regaining” the object is conceived as a means for re‐establishing contact with reality. In the context of this turn, we might wish to reconsider the (ontological) status of relics of the past and their function in mediating relations between the organic and the inorganic, between people and things, and among various kinds of things themselves for reconceptualizing the study of the past. I argue that the future will depend on whether and how various scholars interested in the past manage to modify their understanding of the material remnants of the past, that is, things as well as human, animal, and plant remains. In discussing this problem I will refer to Martin heidegger's distinction between an object and a thing, to bruno latour's idea of the agency of things and object‐oriented democracy, and to Don Ihde's material hermeneutics. To illustrate my argument I will focus on some examples of the ambivalent status of the disappeared person (dead or alive) in argentina, which resists the oppositional structure of present versus absent. In this context, the disappeared body is a paradigm of the past itself, which is both continuous with the present and discontinuous from it, which simultaneously is and is not. Since there are no adequate terms to analyze the “contradictory” or anomalous status of the present‐absent dichotomy, I look for them outside the binary oppositions conventionally used to conceptualize the present‐absent relationship in our thinking about the past. for this purpose I employ Algirdas Julien Greimas's semiotic square.     

A TREASURE TROVE OF CHRONOLOGICAL LEARNING

The recent facsimile edition of Henricus Glareanus's Chronology of Livy, prepared by Anthony T. Grafton and Urs B. Leu, provides access to a primary source that is unique from the point of view of the history of science and scholarship and of the book and reading. The basis of the edition, a copy of Chronologia annotated by Glareanus's disciple Gabriel Hummelberg II, now preserved at the Princeton University Library, serves scholars both as a point of departure for outlining hypotheses on the teaching methods of early modern humanists as well as the role of chronology in the humanist curriculum. My reading of their edition is based on three points. First, I put the primary source of their choice in a context that includes provincial early modern educational centers as I believe that their enterprise could clear the way for future narratives on forgotten scholars who dealt with the issues of technical chronology. Second, I show the importance of Grafton and Leu's thesis on the procedures of transmission of teachers’ commentary, which, according to them, is documented by the Princeton copy of Chronologia. Third, I argue that the seemingly conservative decision to publish a paper edition of an annotated volume at the moment when state‐of‐the‐art digital tools for such editions are being tailored through the alliance of scholars and IT specialists should open a discussion among historians of the book and reading, science, and education that would lead to the determination of standards for scholarly editions of libri annotati.