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When riots broke out in the Bias Camp east of Bordeaux in May1975, few in France had heard of the harkis, the Algerian auxiliarieswho fought for the French during the Algerian War of Independence(1954–62). This began to change, however, as the rapidlyspreading protests instigated by their children garnered increasingmedia coverage. Seeking to end their status as les oubliésde l'histoire, the children of the harkis sought recognitionfor the history of their parents, particularly the sacrificesthey had made for France and the suffering endured as a consequence.What is particularly interesting about this campaign is thatthe children of the harkis were not alone in this desire andin fact were relative latecomers to the harki activist scene.The years since the end of the Algerian War had witnessed arange of representations offered by a series of self-appointedspokespersons who, in the absence of direct testimony from withinthe harki community, and often serving their own objectives,took it upon themselves to speak on behalf of the harkis. Thisarticle seeks to analyse the relationship between these externalnarratives, put forward by actors including the Algerian andFrench governments, the former Muslim elite of colonial Algeria,French veterans and the pied-noir community and those offeredby the children of the harkis in order to illustrate some ofthe issues pertaining to the mobilization and transmission ofFrance's colonial past in a postcolonial context. 相似文献
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In Darwin in the Northern Territory of Australia, Aboriginal men made up more than half of the domestic servant population by 1938. They replaced the Chinese and Malay male servants who had worked for British colonists in the early colonial period. Much of the historical work on male domestic servants in colonial situations plots the construction of the ‘houseboy’ as emasculated, feminised and submissive. In contrast, colonial constructions of Aboriginal men as ‘houseboys’ in Darwin emphasise the masculinity of the Aboriginal hunter. Aboriginal men were characterised as requiring constant discipline and training, and this paternalistic discourse led to a corresponding denial of manhood or adulthood for Aboriginal men. While male domestic servants in other colonial settings were allowed some privileges of masculinity in relation to female workers, amongst Aboriginal domestic workers, it was so‐called ‘half‐caste’ women who, in acknowledgment of their ‘white blood’, received nominally higher wages and privileges for domestic work. Aboriginal men were denied what was referred to as a ‘breadwinning’ wage; an Australian wage awarded to white men with families. Despite this, their role as husbands was encouraged by the administration as a method of controlling sexual relations between white men and Aboriginal women. These sometimes contradictory images can be understood as manifestations of the racialised construction of gender in Australia. 相似文献
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The availability of individual-level health data presents opportunities for monitoring the distribution and spread of emergent, acute, and chronic conditions, as well as challenges with respect to maintaining the anonymity of persons with health conditions. Particularly when such data are mapped as point locations, concerns arise regarding the ease with which individual identities may be determined by linking geographic coordinates to digital street networks, then determining residential addresses and, finally, names of occupants at specific addresses. The utility of such data sets must therefore be balanced against the requirements of protecting the confidentiality of individuals whose identities might be revealed through the availability of precise and accurate locational data. Recent literature has pointed toward geographic masking as a means for striking an appropriate balance between data utility and confidentiality. However, questions remain as to whether certain characteristics of the mask (mask metadata) should be disclosed to data users and whether two or more distinct masked versions of the data can be released without breaching confidentiality. In this article, we address these questions by quantifying the extent to which the disclosure of mask metadata and the release of multiple masked versions may affect confidentiality, with a view toward providing guidance to custodians of health data sets. The masks considered include perturbation, areal aggregation, and their combination. Confidentiality is measured by the areas of confidence regions for individuals' locations, which are derived under the probability models governing the masks, conditioned on the disclosed mask metadata. 相似文献
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Claire Walker 《Gender & history》2002,14(1):138-142
Books reviewed in this article: Kenneth Charlton, Women, Religion and Education in Early Modern England Frances E. Dolan, Whores of Babylon: Catholicism, Gender and Seventeenth–Century Print Culture Marilyn J. Westerkamp, Women and Religion in Early America 1600–1850: The Puritan and Evangelical Traditions Merry E. Wiesner–Hanks, Christianity and Sexuality in the Early Modern World: Regulating Desire, Reforming Practice 相似文献
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Claire Walker 《The Journal of religious history》2020,44(4):494-512
The annals of the English Carmelites of Antwerp document religious devotions which were intensely corporeal. Biographical sketches of individual sisters describe spiritual practices in which prayer and meditation, often enhanced by visual or bodily contact with devotional objects, fostered mystical encounters with Christ, saints, and martyrs. The Passion and the physical torment of holy figures who died for their faith infused the cloister's spirituality. At Antwerp, nuns encountered stories of suffering in devotional books and in hagiographical accounts of both the early Christian, and the more recent English, martyrs. They might also engage physically with Christ and saints through the cloister's relic collection and other objects of devotion. This article explores the religious milieu at Antwerp, considering the nuns' spiritual proclivity for suffering, which was inspired in part by their religious exile from England. It argues that a culture of martyrdom infused private devotional practices and shaped the convent's corporate identity. 相似文献
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Alessandro Lo Giudice Debora Angelici Alessandro Re Gianluca Gariani Alessandro Borghi Silvia Calusi Lorenzo Giuntini Mirko Massi Lisa Castelli Francesco Taccetti Thomas Calligaro Claire Pacheco Quentin Lemasson Laurent Pichon Brice Moignard Giovanni Pratesi Maria Cristina Guidotti 《Archaeological and Anthropological Sciences》2017,9(4):637-651
Despite that the Badakhshan Province (Afghanistan) remains the most plausible hypothesis for the lapis lazuli used in antiquity, alternatives proposed in literature are worth to study to confirm or disprove their historical reliability. In this work, a protocol for determining the provenance of lapis lazuli rocks used for carved artefacts is described. Markers for the univocal attribution of the raw material to a source were identified analysing 45 rocks of known provenance (among which 15 georeferenced) from 4 quarry districts. To the best of our knowledge, this reference database is the widest in provenance studies on lapis lazuli. All the markers are recognisable by means of Ion Beam Analysis (IBA) techniques, in particular micro-proton-induced x-ray emission (PIXE) and micro-ionoluminescence (IL). These techniques are non-invasive and applicable in air, allowing to analyse artworks and rocks of practically any shape and dimension without sample preparation.The protocol was applied to determine the provenance of raw material used for carved lapis lazuli artefacts kept at the Egyptian Museum of Florence, the second most important Egyptian museum in Italy, second only to the museum of Turin. The collection in Florence has a great historical value and includes several lapis lazuli pendants, scarabs, small statuettes and amulets ascribable mainly to the first millennium BC. Following the protocol, 11 of these artefacts were analysed by means of IBA techniques. Results ascribe the raw material to the Afghan quarry district. 相似文献