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151.
Hilary J. Bishop 《International Journal of Historical Archaeology》2016,20(4):828-872
As locations of a distinctively Catholic faith, Mass Rocks are important historical, ritual and counter-cultural sites that present a tangible connection to Ireland’s rich heritage for contemporary society. Recent authors have begun to fill a gap in published literature yet few go beyond traditional assumptions. This paper offers a more contemporary approach to the study of Mass Rocks based on extensive field research in county Cork. It argues for the introduction of new and innovative classifications that expand the accepted archaeological definition and proposes a set of criteria for the more robust verification of potential sites. 相似文献
152.
Pablo Alonso González David González Álvarez 《International Journal of Historical Archaeology》2016,20(1):23-44
This paper explores the built environment in two rural areas of Northwest Spain that were historically inhabited by two of the so-called “cursed peoples.” Combining contemporary archaeology and material culture studies, we analyze the role played by the house in processes of socio-economic and cultural change, and in the reproduction of internal hegemony within villages. To do so, we study the tensions and connections existing between the transformations undergone by the built environment during the last century and different socio-economic processes, including the depopulation of the rural areas, their conversion into tourist attractions, and the current process of individualisation of subjectivity in line with the transformations taking place in the postmodern era. 相似文献
153.
Heather Burke Susan Arthure Cherrie de Leiuen 《International Journal of Historical Archaeology》2016,20(1):45-72
Are there traditions of folk ritual practice in Australian historical contexts, and are they observable in the archaeological record? Studies from the US and UK have documented a range of practices suggesting the persistence of British and European traditions of folk magic well into the twentieth century and previous historical work has identified numerous examples of ritual concealments in Australian buildings. In examining over 4,500 Australian historical archaeological sources, however, we found very few examples of possible folk ritual practices. This raises the question of why such practices are not being captured by current archaeological recording methods. As counterpoint, a general model is constructed from US, UK and Australian work that raises intriguing possibilities for the situating of superstitious behavior in Australian historical archaeology, including the contexts in which people might be more prone to practise such behaviors and how they might be materially identifiable. 相似文献
154.
Sarah A. Kennedy Parker VanValkenburgh 《International Journal of Historical Archaeology》2016,20(1):73-104
Through analysis of zooarchaeological remains from two occupations at the site of Carrizales, we examine how an indigenous Peruvian maritime community responded to imperial interventions in their daily lives in the late sixteenth century. Following their forced resettlement into a planned reducción village, and amidst demographic decline and tribute extraction, Carrizales’s residents significantly changed how they put food on the table, pursuing less time-intensive strategies of food collection and incorporating Eurasian animals into their diets. These results illustrate the dynamism of relations between imperial political economies and domestic life and the efficacy of indigenous survival strategies. 相似文献
155.
The complexity of hunter-gatherer technology has been measured by counting artifact parts or production steps. There are a variety of alternative approaches to the measurement of artifact or system complexity. If technological complexity is assumed to reflect the complexity of the problem (or amount of entropy reduction) that the artifact is designed to address, the most appropriate measure of technological complexity is functional design complexity, which entails application of the entropy formula from information theory to the making and using of an artifact and the results obtained by its use. Functional complexity is related to structural or hierarchical complexity, because the entropy formula can be represented as a hierarchy (or step-by-step reduction of entropy) and the functional differentiation is related to the structural differentiation of an artifact. Another approach to hunter-gatherer technological complexity entails definition of a class of “complex artifacts” on the basis of general design characteristics (e.g., incorporation of moving parts). The most structurally and functionally complex artifacts are those that possess multiple states, either through changes in the physical relationship between parts (or sub-parts) during use or through structural differentiation. Although functional complexity is difficult to measure, structural or hierarchical complexity may be measured—and multiple-state artifacts may be counted—with adequate ethnographic and archaeological data on hunter-gatherer technology. 相似文献
156.
Fritz Krafft 《Berichte zur Wissenschaftsgeschichte》2002,25(3):195-211
Regarding his world view and his heaviness theory Nicolaus Cusanus is imputed to having used (at least to some extent) forebodings and anticipations of modern conceptions. In the dialog Idiota de staticis experimentis he imputed the quantitative points of view of modern physics programmatically. In contrast with this, this article will show that the quantitative point of view is proposed for an inapt object at least. Cusanus based his reflections on one hand on the Aristotelic theories of elements and their heaviness with ‘positive’ and ‘negative’ weight (only thus, assumed inconsistencies can be explained), on the other hand he wants to determine the essential, qualitative properties of the forma, while only their complete abstraction by reduction on the mass without properties should result in an object for comparative weighings — lately in different ways by René Descartes and Isaac Newton. The putative modernness of cusanian conceptions compared with Aristotle are based on the tradition of platonian and stoic modifications which sooner were compatible with christian ideas. 相似文献
157.
Alejandro F. Haber 《Archaeologies》2005,1(1):111-118
La conmemoración anual de la llegada de Colón a América como se experimenta en Argentina proporciona un foco para la definición
de preguntas acerca de la comprensión de la arqueología como conocimiento. Para los grupos Indígenas es el aniversario del
último día de la independencia de las poblaciones aborígenes. Los arqueólogos deben cuestionarse su posición cuando estudian
el mundo y los objetos indígenas. Las interpretaciones de los “pioneros” arqueólogos argentinos son discutidas junto con el
concepto de “la ruptura metafísica” sobre la que la arqueología construye su objeto, esa ruptura entre el mundo indígena subjetive
y el mundo del conocimiento arqueológico. En el siglo XXI quedan preguntas pendientes acerca de la arqueología que, si es
vista como una práctica descolonizadora, debe implicar su propio proceso de descolonización. Proporciona la Arqueología de Un Mundo el contexto para continuar esta tarea descolonizadora?
Résumé La commémoration annuelle de l'arrivé de Christophe Colomb en Amérique, comme c'est le cas en Argentine, donne l'occasion de se concentrer sur des questions de définition concernant la compréhension de l'archéologie comme source de connaissance. Pour les groupes autochtones, cette journée est la dernière de leur indépendance. Les archéologues devraient se demander comment ils se positionnent quand ils étudient le monde et les objets autochtones. Les interprétations des “pionniers” argentins de l'archéologie sont discutées en lien avec le concept de “d'écart métaphysique” sur lequel l'archéologie construit son objet: cet espace entre la réalité du monde des autochtones et des archéologues qui revendiquent la connaissance à travers la méthode scientifique. Au 21ième siècle, il y a encore des questions à demander concernant l'archéologie, qui même si elle est per?ue comme une pratique décolonisatrice, doit inclure le processus de décolonisation d'elle-même. One World Archaeology procure une contexte pour continuer cette tache de décolonisation?相似文献
158.
Marcia Bezerra 《Archaeologies》2005,1(2):60-70
Este ensayo reporta sobre investigaciones entre un grupo de ni?os escolares brasile?os que fueron entrevistados para ver como
ellos consideraban la arqueología, como su conocimiento del pasado afecta su comprensión del presente, y como su experiencia
del presente les informa su vista del pasado.
[T]he miracle that we would hope for from the bottom of our hearts, the school as a preserved universe, island of purity—in which all disparities and social struggles would come to a stop, this miracle does not exist: the school is part of the world. (Snyders 1977:18) 相似文献
Résumé Ce papier présente des recherches menées parmi un groupe d'écoliers brésiliens afin de savoir comment ils voient l'archéologie, comment leur connaissance du passé affecte leur compréhension du présent et comment leur expérience du présent renseigne leurs vues du passé.
[T]he miracle that we would hope for from the bottom of our hearts, the school as a preserved universe, island of purity—in which all disparities and social struggles would come to a stop, this miracle does not exist: the school is part of the world. (Snyders 1977:18) 相似文献
159.
160.