Leocadia and Raquel: Toledo

While preparing and writing a collection in various and mixed genres drawing from the lives of women religious, two themes-or better perhaps "issues" - consistently and implacably pressed at and across the borders of my notebooks: the violent 2000-year argument of Church against Synagogue (both notably symbolized in female figures) and the textual muteness of post-biblical Jewish women. More silent/silenced it seems than their Christian counterparts. Whether saint or heretic and while most often author(iz)ed than authors in their own write, a trail of their ink runs across the pages of history, the nibs broadening with time as the inks release an increasing spectrum of hues. Some of my pieces then (e.g., on Julian of Norwich and Gertrude the Great), stage encounters between a Jewish woman, a Christian woman, and other bodies, voices, objects as appropriate. These meetings are impossible and immanent.     

A brief and improper geography of queerspaces and sexpublics in Austin,Texas

This article offers ethnographic and autoethnographic vignettes from my research on cultures of public sex in Austin, Texas. It also tracks some of the ways my own racialization as a black queer man shaped the research project. My approach, which includes an experimental – ‘reparative’ – textual style, offers several interlocking registers of analysis. I bring together my informants' nostalgic remembrances of public sex in Austin; the legal and media circulation of queer sex in general, and public sex in particular, as specifically ‘public’ problems requiring surveillance, administration, and management; the impacts of HIV/AIDS; and the rise of the Internet as a means to connect. In this way, I not only aim to archive sites of desire and their transformation, but to also archive the everyday and intimate affects that animate, make sense of, and give meaning to queerspaces and sexpublics in Austin as elsewhere. In its eclectic mixes of voices and styles, as well as reality and fiction, my ethnography does not simply describe material geographies (men have sex in parks and hook up online) or linear timelines (first there was public sex and then there was AIDS), rather, gesturing as it does toward a psychic geography of intensities, remembrances, and longings, it tries to conjure an expansive affective archive into brief life.     

The Impossible Aesthetic: the Abelam,the Moa Bird and Me

This paper explores the ramifications of encounters which two Abelam men and the author had in the Australian Museum and Taronga Zoo in Sydney, 1982. Rather than place a ready-made analytic framework on the men's experiences and rather than removing myself from the frame, as is usual in much anthropological analysis, I have chosen to explore the effects of these experiences on my own imagination. In the latter part of the paper I explore the way in which the imaginative entanglement of the Zoo and Museum experiences with my own memories has acted as a path of clues. This path has led to the development of the notion of sign which includes the idea of efficaciousness and transformation.     

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.     

周文王之法新释

周文王在完成准备灭商事业过程中,曾经推行过一条法令--."有亡荒阅".史学界一直都把这条法令诠释为:"对逃亡的奴隶进行大搜捕",并引用这段史料来说明早期周族的社会性质.本文根据资料分析,"有亡荒阅"搜捕的不仅仅是奴隶,而是各阶层逃亡的人各归其主;而且这条法令在周灭商过程中,起了重大作用,它协调了西伯与各诸候国的关系,最终形成了推翻商朝的合力.     

Wheel Ceremony

This article addresses the way in which collective ideas of cultural identity in song are appropriated and customised at the local level. More specifically, it examines how the cultural construction of Scottishness in popular song was deployed and mediated in my Scottish/Australian family's song repertoire. [1] ?[1] The substance of this article draws from a recent Ph.D. study of my own migrant family's Scottish song traditions in Australia. It thus considers how song performance served as a vehicle for the formation of family and cultural meaning.     

The Insider and the Ethnography of Secrecy: Challenges of Collecting Data on Fearful Komo of the Tagwa-Senufo

As with many other ethnic groups in Africa, Senufo identity was the creation of the French colonial administration during the late nineteenth and early twentieth centuries. In spite of some similarities, those subgroups collectively named Senufo by the French do not share the same artistic and traditional forms and values. For example, while the Poro association and the art related to it are the core of the socio-religious organization of the central and southern Senufo, northern Senufo groups do not have Poro or its associated arts. Northern Senufo groups are invested in the Komo men’s society and its associated objects like their Mande-speaking neighbours. This is particularly true for the subgroup known as the Tagwa, which has a Komo male secret association. The Komo is a sacred mask society with great power and authority, inaccessible to the general public, women and non-circumcised males. This is the most important religious cult of the Tagwa, who have shaped the Komo for their own tradition and customs. This paper describes my experience as a researcher working on sensitive topics such as secrecy and sacred objects among my own people: the Tagwa of Burkina Faso.     

"Sticks and Stones May Break My Bones": A Personal Geography of Harassment

Over recent months I have received silent phone calls and malicious homophobic mail that has referred to my sexual identity, my research, my teaching, and my position within the discipline of Geography, and I have been "outed" as a lesbian to my parents. This paper attempts to unpack these experiences: first, by examining the different processes (all of which play upon the mutual constitution of my academic self and sexual self) through which my harasser has sought to exclude me from the discipline of Geography; second, by exploring the geography of this harassment—focusing on how malicious letters/calls can disrupt meanings of place, particularly the way that personal geographies can be taken for granted until they are transgressed; third, by considering geographies of the law. Finally, the paper reflects onthe mutual constitution of my sexual identity, geographical research and writing, academic identity as a geographer, and the discipline of Geography itself.     

Capitalism,Christianity, America: Rethinking the Issues

Abstract

Appreciative of the points made by all four commentators, William Connolly seeks to clarify some issues and modify a few positions taken in his book Capitalism and Christianity, American Style (2008). Philip Goodchild's account of "resonance" is superb, but I hesitate over his tendency to argue that the demise of capitalism is inevitable. Catherine Keller deepens the theological issues pursued in my book, as she shows additional ways to open "theopoetic" connections between those who pursue deep, multidimensional pluralism. David Howarth makes important links between my position and that of Ernesto Laclau, and he joins me in resisting those who eschew engagement with the state as they fight off the neoliberal/evangelical machine. I use the occasion of this dialogue to explore further the relations between conceptions of immanence and those of transcendence. Kathy Ferguson admirably shows how the experience of grief by evangelical women opens a possible door to engagements of agonistic respect. In each engagement I try to follow some of the suggestions and to add a couple of my own.     

WAC Matters: A Different View to that of Shepherd and Haber

This paper is a response to Shepherd and Haber??s (Public Archaeol 10(2):96?C115, 2011) critiques to World Archaeological Congress, from the viewpoint of the current Secretary of WAC. While most of the issues discussed have been already answered and corrected by Smith (Public Archaeol 10(4):223?C234, 2011), this paper adds my own views on two of these controversial issues: the meeting between WAC and Rio Tinto Limited in 2007 to explore options to work together on enhancing cultural heritage management and protection in mining activities (where I attended as the WAC Treasurer), and the Archaeologists Without Borders Program (as member of the committee for this program).     

Gender,Legend, and the Icelandic Countryside in the Long Nineteenth Century: Re-Engaging the Archives as a Means of Giving Voice to the Women of the Past

This article addresses the way in which, in spite of their accepted drawbacks (which often include an over-emphasis on male informants), folklore archives can be used to reconstruct the oral traditions of women from earlier times, especially when used in combination with other archival sources that are increasingly becoming available online. In Iceland, the recorded interviews by the folklore collector Hallfreður Örn Eiríksson in the 1960s and 1970s have proven to be a particularly useful source for engaging with the reconstruction of women’s narrative traditions in Iceland. These interviews not only provide us with women’s narratives told in their own voices, but also yield a wide range of additional information about the context of women’s storytelling within the rural society of previous centuries.     

Examining Gender and Community Through Critical Pedagogy

A growing body of literature in critical geography challenges authoritative approaches to the production (and consumption) of knowledge in higher education. Feminist perspectives have contributed to this literature by emphasising the multiple and often conflicting voices of subjects, including those within the classroom. This paper draws from critical and feminist pedagogy in geography to examine student engagement with gender issues in the community. The case study for this analysis is a project in which students volunteer at community organisations and construct their own knowledges of social and political issues.     

在流浪中寻找精神的家园——论张炜的小说

张炜,中国当代文坛最具有本质意义的痛苦者和孤独者。从上世纪80年代以来,他的小说一直不停地在流浪中寻找,在寻找中流浪,他不仅向着苍茫的大地寻找着生命的皈依,还向着家族的精神血脉顺流追溯,赋予流浪更深层的文化意蕴,最后他似乎找到了他流浪中要寻找的精神的家园并且建构了“我的家园”。     

Some recollections of my early days in research

Sir Granville Beynon's lecture course entitled “The Ionosphere” first introduced me, in the late 1940s, to topics which have interested me ever since and have had a major influence on the subsequent development of my own career. Electromagnetic theory, radioscience, electronics (especially radars), plasma waves, space physics and satellites are typical key words which spring to mind. Here I recount some of my early interactions and experiences while working in his research group and in the period which followed. Although our interests later diverged, the knowledge gained during my time with Sir Granville re-surfaces from time to time and serves as a reminder of the basic grounding which he gave his students.     

We Were Sitting Around the Table…

Alejandro comments on the sense of indeterminacy that pervaded our discussions, notably over what “archaeology” even consists of and over the dilemmas created when the principle of respect for the local community contradicts ethical principles that the archaeologist feels are universal in scale. He tells the story of Carlos Bruch, an early archaeologist in the Catamarca Region, recounting how Bruch portrayed local people and discounted their conceptions of the past, then constructed his own version, contributing to the official version in archaeological discourse. This continues to have ramifications today in the disenfranchisement of local voices in global colonialist projects. Alejandro saw our indeterminancy and quandaries over dilemmas faced by archaeologists as a positive development—a symptom of archaeology changing its pre-theoretical pre-understandings. He emphasizes the importance of local people enacting their own techniques of social memory and their own vocality.     

An Ethnography of Teaching Archaeology

The purpose of this article is threefold. First, it refers to the ethics and logos of my courses in archaeology of the Near East and Israel attended by both Jewish and Arab students whose spatialisation of history and memory is different. The courses cover two periods: a—from prehistory to about 1,000 B.C; b—Christian and Muslim eras. Although these courses put much emphasis on Israel, the major sites of the Near East are well represented. Second, this article delineates some problems in the epistemology of Israeli archaeology, especially the slender consideration given to recent postmodern attitudes. Third, this article maps out an alternative way of teaching archaeology in contested regions such as Israel where different communities have their own mappings of the past. This alternative way provides the students with tools to evaluate the creation of knowledge about the past, and to reflect on their own social and relative positions in Israeli society. Dedicated to my teacher and friend, the late Prof. Moshe Kochavi     

Feminist protest in the desert: researching the 1983 Pine Gap women's peace camp

This article examines the rich symbolism offered by the central Australian desert, and what happens when it becomes a site of feminist protest, as happened in 1983 when Australian women mounted a women-only peace camp at the Pine Gap military facility. The desert holds iconic status as both the ‘centre’ of Australia and ‘the middle of nowhere’, evoked as the ‘heart’ of the country and yet represented as dangerous and deadly. Its ambivalent meaning for white Australia unsettles Pine Gap as a site of protest, and also differentiates it from more traditional protest sites like urban streets, as well as from the most famous women's peace camp at Greenham Common in England. This account is made more complex by my own formative relation to central Australia, where I lived as a child and left in 1983 around the same time as the protest. The impact and limits of situated knowledge and feminist writing practice thus form part of this research as it also intimately addresses the formation of my feminist self through the remembering and remaking of meanings for this landscape of my childhood.     

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.     

10th Anniversary Address For a feminist geography of ambivalence

This article argues for and invokes an ambivalent feminist spatiality. Drawing on the idea that the position of feminist academic is a contradiction in terms, together with my ambivalence about presenting the Gender, Place and Culture 10th Anniversary Lecture, I illustrate ways in which feminists successfully inhabit unresolved tensions about academic authority. I then explore four themes in feminist politics—equality, autonomy, difference and deconstruction—showing how each contains internal tensions that are held as ambivalences through the spatialities to which they appeal. The two sections of the essay deploy different voices with a view to generating space for ambivalence.     

Indigenous Archaeologies of Crete, 1878–1913

This article makes a contribution to the emerging study of alternative, indigenous and subaltern archaeologies, using the Mediterranean island of Crete as a case study. My focus is on the crucial political developments that took place during the late nineteenth and early twentieth centuries, particularly the establishment of the Cretan State. These developments coincided with and facilitated the consolidation of archaeology as a scientific discipline and a state policy on the island. The Cretan population of the countryside ‘contested’ the new attitudes towards the material past by persevering with embedded practices that questioned the validity of scientific approaches. What kind of indigenous imagination underscored such practices? And how did the peasants interact with the new dogma regarding antiquities? Contrary to other groups involved, such as local and Western archaeologists, the rural Cretans remain among the ‘great unknowns’: accounts of relevant events by their own pen are scarce, highlighting the importance of oral historical sources. I therefore present these people through the voices of the others. Archival material such as administrative documents, correspondence, memoirs and newspaper articles, critically assessed, are used for this purpose. This research is also influenced by autobiographical archaeology, as glimpses of my personal work experience and family background overlap with the archival data discussed here.