Reflections on the Pedagogy of Archaeological Field Schools within Indigenous Community Archaeology Programmes in Australia

In this paper we investigate the pedagogy of archaeological field schools. Specifically, we explore the combination of tertiary level field schools and Indigenous community (or community-based) archaeology. Using a detailed case study of a rock art field school in Arnhem Land, Australia, we explore the processes and outcomes of combining archaeological field training with the ideas and methods of community archaeology. We discuss the relationship and unique challenges faced by such community archaeology field schools, particularly that of balancing the priorities of competing stakeholders. Our discussion illustrates the complexities of training students to work in an environment where cultural belief systems are still strongly linked to sites and landscapes. While the challenges are numerous, the outcomes, particularly for students, provide an unparalleled educational experience, one that cannot be obtained in any other learning format.     

Feminism from the Margin: Challenging the Paris/Banlieues Divide

This paper aims to cast light on specifically French constructions of gender, citizenship and nationhood and articulate two bodies of work, one dealing with political mobilizations of racialized minorities in the French context, and the other dealing with gender concerns in urban policy. Emerging social movements in the urban area of Paris are having to take position in a context in which a normative “state feminism” is being used to stigmatize working‐class neighbourhoods in the banlieues as well as their male inhabitants. This paper considers the “double bind” in which feminist activists, and women more generally, find themselves as a result. It argues that some formerly silenced groups are being granted space for expression by the current foregrounding of “women” in urban policy. Drawing on bell hooks' insights on the margin/centre tension in feminist theory as a useful way of thinking about the spatial dimension of these issues, the paper looks at one group in particular that defines itself and its strategies in spatial terms.     

世界遗产:合作、交流与能力建设

1972年《保护世界文化和自然遗产公约》(简称《公约》)通过,其初衷旨在创造一种国际机制,促进合作,鼓励对文化和自然遗产突出普遍价值的自愿性保护.世界遗产名录自1977年设立以来,不断迎来新成员,截至2014年,全球世界遗产数目已突破千项.     

Work and wonder at the weekend: on emotions in feminist geographical praxis

This article explores intersections between academic work and emotional work at a feminist geography reading weekend held by the Women and Geography Study Group of the Royal Geographical Society-Institute of British Geographers in the UK in 2006. It points to the importance of the fleeting, often unreported, spaces of feminist geographical praxis and of inserting these in our disciplinary histories. Using a performative textual strategy it offers a poly-vocal reflection on the complex, challenging and productive experiences of this kind of academic workspace. In so doing it contributes to feminist engagements with the practices of neo-liberal academia, to debates about the emotional geographies of feminist geographical work, and to discussions of the value of activities outside the norms of academia in providing potentially supportive and creative spaces for geographical praxis.     

‘From cricket lover to terror suspect’ – challenging representations of young British Muslim men

In contemporary media and policy debates young British Muslim men are frequently described as experiencing cultural conflict, as alienated, deviant, underachieving, and as potential terrorists. In this article we seek to convey the everyday negotiations, struggles and structural constraints that shape the lives of young British Pakistani Muslim men in particular. We draw on interviews with British Pakistani Muslim men aged between 16 and 27 in Slough and Bradford. These are from a broader project, which focused on the link between education and ethnicity, and analysed the ways in which values and norms related to education, jobs and career advancement are accommodated, negotiated or resisted in the context of their families, communities and the wider society. A range of masculinities emerge in our data and we argue that these gender identities are defined in relational terms, to other ways of being Pakistani men and to being men in general, as well as to Pakistani femininities. While we recognise the fluidity, instability and situatedness of social identities, we also illustrate the ways in which masculinities are negotiated at the intersection of gender, ethnicity, class, religion, age and place and enacted within contexts which are themselves subjected to racialised and gendered processes. Our findings offer a varied and contextual understanding of British Pakistani masculinities.