Hydrothermal palaeofluid circulation in the fracture network of the Baksa Gneiss Complex of SW Pannonian Basin,Hungary

A well‐developed fracture‐filling network is filled by dominantly Ca‐Al‐silicate minerals that can be found in the polymetamorphic rock body of the Baksa Gneiss Complex (SW Hungary). Detailed investigation of this vein network revealed a characteristic diopside→epidote→sphalerite→albite ± kfeldspar→chlorite1 ± prehnite ± adularia→chlorite2→chlorite3→pyrite→calcite1→calcite2→calcite3 fracture‐filling mineral succession. Thermobarometric calculations (two feldspar: 230–336°C; chlorites: approximately 130–300°C) indicate low‐temperature vein formation conditions. The relative succession of chlorites in the mineral sequence combined with the calculated formation temperatures reveals a cooling trend during precipitation of the different chlorite phases (T_chlorite1: 260 ± 32°C →T_chlorite2: 222 ± 20°C →T_chlorite3: 154 ± 13°C). This cooling trend can be supported by the microthermometry data of primary fluid inclusions in diopside (T_h: 276–362°C) and epidote (T_h: 181–359°C) phases. The identical chemical character (0.2–1.5 eq. wt% NaCl) of these inclusions mean that vein mineralization occurred in a same fluid environment. The high trace element content (e.g. As, Cu, Zn, Mn) and Co/Ni ratio approximately 1–5 of pyrite grains support the postmagmatic hydrothermal origin of the veins. The vein microstructure and identical fluid composition indicate that vein mineralization occurred in an interconnected fracture system where crystals grew in fluid filled cracks. Vein system formed at approximately <200 MPa pressure conditions during cooling from approximately 480°C to around 150°C. The rather different fluid characteristics (T_h: 75–124°C; 17.5–22.6 eq. wt% CaCl₂) of primary inclusions of calcite1 combining with the special δ¹⁸O signature of fluid from which this mineral phase precipitated refer to hydrological connection between the crystalline basement and the sedimentary cover.     

Parcs nationaux et populations locales dans l’ouest canadien : de l’exclusion à la participation

Canadian national parks are well‐known for protecting natural areas dedicated to ‘the benefit and the enjoyment of the Canadian people’. The history of national parks illustrates the evolution of a concept of nature from functional conservation, such as tourism, to an environmental conception, based on ecosystem protection and biodiversity preservation. Banff, Waterton Lakes and Wood Buffalo National Parks in Alberta, and Kootenay National Park in British Columbia (four of the fourteen parks established before 1930, the year the National Parks Act was passed) have been chosen for this study in order to understand how national parks have dealt with local communities since the beginning of the national park movement, and how these relationships have changed during the last forty years. Inclusion of local communities and collaborative management processes have been well developed in northern Canadian parks since the mid‐eighties. These practices have been considered successful in this region, but the situation is very different in the southern parks, especially those that were created before 1930. However, things have changed since Aboriginal culture and rights have been recognized in judgements rendered by the Supreme Court of Canada and by the Canadian Constitution. In the four parks chosen for this study, involvement of local communities and the development of their participation have been slow. Round tables and participation in the creation of interpretation sites and exhibits of Aboriginal history can be considered a step toward further cooperation.     

4. “KEEP THAT WOMAN OUT!” NOTIONS OF SPACE IN TWENTIETH‐CENTURY FLEMISH WITCHCRAFT DISCOURSE

This article considers the importance of a spatial dimension for witchcraft research, which has so far been largely neglected. In twentieth‐century Europe people in certain regions still considered their world in terms of witchcraft; they attributed misfortune to bewitchments and usually blamed their neighbors. Here a part of Flemish‐speaking Belgium is investigated with the help of legend texts collected in the 1960s. The witchcraft discourse that informed these texts did not just contain formulations of space; sometimes it also determined how people negotiated space. In this part of Flanders, witchcraft was embedded in Roman Catholicism; monasteries were the favored destinations of all those who considered themselves or their family members bewitched. In order to find cures for bewitchments people undertook hazardous journeys of considerable distance and found their efforts hindered by the witch they sought to counteract. The measures against evil influences that they were given were meant to consolidate the boundaries between their own (private) space and the (outside) space where witches roamed. Bewitchments were generally blamed on women. In the contemporary patriarchal social order, both public and domestic spaces were nearly always under men's control. This is why bewitchment was caused less by transgressions of male‐defined boundaries than by infringements of bodily spaces such as by eying or touching somebody else's children. This suggests a different approach to female space based on notions of proximity.     

France and its purgatory

This article compares the experiences migrants face in the banlieue of France to rites of passage in Papua New Guinea, where the author has performed long-term fieldwork. Seen from a Turnerian anthropological point of view, the banlieue resembles a rite of passage with its separation, liminality, reintegration and its ambiguous meanings. However, its liminality lacks a communitas characterized by equality, direct relations between its members and an absence of ownership.     

Visual culture in Brazil's First Republic (1889–1930): allegories and elite discourse

ABSTRACT. The research on which the present work is based analyses the ornamentation of the façades of major Brazilian public buildings and investigates how that representation contributed to the construction of a visual national identity during Brazil's First Republic (1889–1930). Two government buildings are discussed: Pedro Ernesto Palace, inaugurated in 1923 to house the municipal chamber of Rio de Janeiro, and Tiradentes Palace, erected in the years 1922–26 to house Brazil's Parliament. The article focuses on the allegorical figures ornamenting these two buildings in order to explore contradictory aspects of the discourse they convey. It will be argued that visual culture, more precisely architecture and architectural sculpture, served the elites of this period as a powerful tool for projecting their values and for preventing contradictions within Brazilian society from emerging in visual terms.