排序方式: 共有115条查询结果,搜索用时 62 毫秒
41.
Jacob C. Miller 《Social & Cultural Geography》2013,14(8):869-887
In recent years, scholars have focused on how affective life becomes implicated in biopolitical interventions in a variety of spaces, including spaces of consumption. Less has been said about how the emotional domain also becomes a space of biopolitics. Drawing on ethnographic fieldwork at a mall in Buenos Aires, this paper attends to this link and outlines a methodology that generates insight into the layers of intimacy that help shape these social and political spaces. What I am calling images of critical intimacy point to how these biopolitical spaces may be operating today and also what their limits appear to be. 相似文献
42.
Jacob Darwin Hamblin 《History & Technology》2013,29(1):25-48
Although President Eisenhower’s 1953 ‘Atoms for Peace’ speech typically is associated with the promotion of nuclear power, it also recommended other peaceful uses of the atom, including applications in agriculture. ‘Developing’ countries in particular took a keen interest in food preservation, grain disinfestation, fertilizer studies, insect control, and mutation breeding, all using irradiation. A conflict of philosophies emerged at the United Nations between the Food and Agriculture Organization (FAO) and the International Atomic Energy Agency (IAEA). The IAEA stood accused of promoting a narrow range of technological solutions, ignoring more sensible but less sensational techniques, and tempting the poorest countries of the world to achieve ‘modernization’ with unproven technologies. The present essay outlines the origins of FAO/IAEA conflict and collaboration in the 1960s, and explores the failed effort of plant geneticist Ronald Silow to stop what he saw as the IAEA’s hijacking of agriculture at the UN. 相似文献
43.
44.
Fishing-gear sinkers recovered from an underwater wreckage site, off the Carmel coast, Israel 总被引:1,自引:1,他引:0
Ehud Galili Baruch Rosen Jacob Sharvit 《International Journal of Nautical Archaeology》2002,31(2):182-201
A classification scheme for the large number of fishing-gear sinkers recovered along the Israeli coast is devised. Sinkers, or weights, of lead and stone are classified by material, shape and method of manufacture. 相似文献
45.
46.
47.
Jeanne E. Arnold Scott Sunell Benjamin T. Nigra Katelyn J. Bishop Terrah Jones Jacob Bongers 《Journal of Archaeological Method and Theory》2016,23(2):448-499
Advocates of traditional, agriculture-based models of sociopolitical evolution argue that the adoption of domesticates is requisite for developments such as sedentism, village life, ascribed status, hereditary leadership, and other features that underpin institutionalized political complexity. We counter in this essay with a well-documented suite of politically complex hunter-gatherer (CHG) societies that exhibit these same features, thereby demonstrating that reliance on agriculture per se—or any other specific food regime such as fishing—should be excised from explanations of emergent political complexity. Despite the failure of the agricentric model to account for a significant number of cases of institutionalized complexity, some of its architects remain entrenched in their disbelief and rigidly ignore the implications of CHG studies. By continuing to situate farming as foundational to everything complex, they perpetuate not only a story of human cultural evolution over the last 10,000 years that is incomplete but also a narrative that is incorrect. We reject subsistence (domesticates) as the central organizing principle and introduce here a new forum for thinking about how societies operate and evolve. We propose a model consisting of integrated platforms of societal dynamics that are inclusive (encourage discourse of all societies), nonprogressive, and serve as an organizational structure to discuss cultural evolution in any comparative or singular ethnographic context. The platforms are nonhierarchical and not fixed in order or importance. They are (1) agency and authority, (2) social differentiation, (3) participation in communal events, (4) organization of production, (5) labor obligations, (6) articulation of ecology and subsistence, and (7) territoriality and ownership. All sociopolitical cases and all topics can be productively discussed on these platforms, from bands to the largest empires, comparatively or diachronically. In the present article, we use the platforms to examine political evolution. We assemble considerable evidence that a variety of dietary regimes are associated with the emergence of institutionalized political complexity. Rather than diet, it is the ways people integrate and use labor that demands our attention. 相似文献
48.
Jacob Tootalian 《The Seventeenth century》2018,33(1):63-85
Though English humanists tended to emphasize the continuity between rhetoric and poetics, Thomas Hobbes confronted the tensions between those linguistic arts as they were practised in the early modern period. This essay argues that Hobbes’s reinvestment in rhetorical eloquence was accompanied by a renewed understanding of figurative expression’s uniquely poetic effects. Breaking from royalist writers who often insisted upon the literal truth of monarchical imagery, Hobbes adapted an approach to metaphor honed by parliamentarian polemicists in the English Revolution. In both his literary-critical epistle, the “Answer to Davenant”, and Leviathan, Hobbes used an awareness of language’s poetic dimensions to revise many of the master tropes of early modern discourse, deconstructing the epic invocation to the muse and fundamentally transforming the body politic. In the process, he demonstrated the power of poetic figuration as a philosophical instrument for collective knowledge. 相似文献
49.
Jacob Benjamins 《Political Theology》2018,19(1):50-60
This article examines Michel de Certeau’s analysis of the declining social and political authority of the Church and its political implications for the life of a Christian. In response to the shifting social dynamics of the West in the latter half of the twentieth century, de Certeau advocates for a poetics of “wandering” wherein Christians have no knowledge of their destination, no place to call their own, and no expectation of arrival. While his position provides enduring insights into the contours of religious belief, de Certeau’s analysis raises questions regarding a contemporary spiritual life. The article argues that de Certeau’s poetics of wandering neglects the dynamics of hope and anticipation in the life of a believer. Further attentiveness to these dynamics suggests a move from a poetics of wandering to a politics of wandering, which includes embracing a less institutionalized Christian political engagement and transgresses untenable secular/religious divides. 相似文献
50.