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Methodologies of textual and linguistic analysis have long held sway in Anglo-American practices of intellectual history. Such approaches tend to decouple the ideas being traced from the human subject, or scholar, producing the thought. Taking the lead from the rich theorising work done in feminist, gender, race and cultural histories, this article asks what changes in our understanding of intellectual histories of international thought when we connect the lived and bodily realities of the human subjects producing the ideas to the ideas themselves. In so doing, the article makes a case for the importance of fleshing out what the author calls ‘scholarly habitus’ and suggests the potential utility of oral history as a methodology for reconstructing ‘scholarly habitus’. The article will draw upon an oral history archive comprised of twenty interviews conducted with senior women International Relations scholars from the United States, Canada and the United Kingdom to flesh out this argument. The article argues that oral history, as a medium for autobiographical practice, can reveal aspects of how gender, race and class shaped the scholarly practice and career trajectories of these women, as well as shed light on the historical dynamics of the discipline of International Relations as a whole.  相似文献   
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Over the last twenty years increasing attention has been paid to the ways in which diasporic communities can shape global development processes, thorough a variety of intersecting scales and spatialities. This promotion of diasporic-centred development has occurred in parallel to a narrowing of civic space and it is these juxtaposing narratives that this paper interrogates. This paper firstly considers diasporic-centred development before moving on to think about how the contemporary narrowing of civic space may be (re)shaping diasporic civic life and participation in global development processes. The paper concludes that the spaces for diasporic civic participation in development are vulnerable to being squeezed in multiple intersecting ways, including through the racialised marginalisation of diasporic communities in everyday life, restrictions on diasporic associational life, the delegitimising of diasporic organisations in the (formal) development sphere and the extra-territorial narrowing of diasporic civic space by state (and non-state) actors. It is imperative that we explore the intersections in the diasporic-civic space-development nexus, with further research needed to understand how diasporic communities are responding to these changes, how diasporic civic spaces are reconfiguring and reconstituting themselves in this context, and what this means for global development.  相似文献   
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Dressmaking is a practice infused with historical significance which in the contemporary context of austerity has renewed social, cultural, economic, political and moral importance. Drawing on writing from across the social sciences we advance a geographical understanding of dressmaking by focusing on the themes of feminism and crafting practices, austerity, fashion and consumption, and friendship and encounters in order to theorise the everyday spatialities of contemporary crafting cultures. In doing so we argue that the recent return to dressmaking cannot be understood as an extension or repetition of historic practices but that contemporary dressmakers are claiming a history and geography of their own. To conclude, we argue that dressmaking and other related fabricultures have much to offer our understanding of austerity, feminism and friendship and thus merit further theoretical and empirical investigation.  相似文献   
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There is an ethnographic and historical record that, despite its paucity, can offer specific insight into various contextual matters (purpose, motivations, acknowledgement) relating to how and why fire was being used by Victorian Aboriginal people in the nineteenth century. This insight is essential to developing cross-culturally appropriate land and fire management strategies in the present and into the future. This article demonstrates the need for further research into historical accounts of Aboriginal burning in Victoria.  相似文献   
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In the East Central European context, the phrase ‘return to Europe’ has been used mainly in the period after 1989, referring to political, economic and social changes as well as mental relocations towards a ‘Western’ system. However, debates about the national whereabouts on a mental map – whether one was part of Eastern, Central or Western Europe – also abounded in the years following the founding of the nation-states after the First World War. Concentrating on Czech discourses on the national whereabouts both in a European and a global perspective in the years preceding and following the great upheaval of 1918, this article traces the changing Czech national identity, ranging from a self-perception as a ‘small nation’ in the Habsburg Empire to a European power with colonial ambitions after the foundation of the Czechoslovak republic, and finally to the acknowledgement in the 1930s that these ambitions could not be met. The study is based on sources ranging from Czech travelogues mainly to Africa and Asia, but also South America, to economic writings and colonial brochures, which offer a broad range of debates on the role and location of both the Czech nation and the Czechoslovak state both in Europe and the world.  相似文献   
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The family is often considered the foundation of moral learning in society, responsible for caring and parenting, and transmitting morals to children and young people, while a lack of moral guidance from family is associated with antisocial behaviour. Despite this deep moralizing of family life, very little is known about how morals are understood in the context of family, how family members form their moral outlooks, and how morals and difference are negotiated within everyday family practices. This paper addresses some of these burgeoning questions around the moral geographies of family. Drawing on two years of ethnographic research with six families in the UK, I consider normative assumptions about what morals mean to families, which parts of family life morals are drawn from, and how morals are transmitted by and within families. In the conclusion I outline my contributions to both established and emerging areas of geographical interest.  相似文献   
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