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Stephen P. Hanna Vincent J. Del Casino Jr Casey Selden Benjamin Hite 《Social & Cultural Geography》2013,14(3):459-481
This paper examines how the practices of heritage tourism reproduce identities in and of Fredericksburg, Virginia. In particular, we focus on the everyday practices of tourism workers who are essential in the representation and reproduction of this heritage space. In so doing, we want to move away from research in geography that theorizes representation and embodiment as distinct realms of experience and inquiry. Instead, we argue that representation is work and within this very material process, city workers weave memory with history as they guide visitors through ‘America’s Most Historic City'. Through an examination of three of Fredericksburg's tourism work environments we show how representations succeed in reproducing heritage tourism spaces precisely because representation is work. 相似文献
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Stephen K. Wegren 《Eurasian Geography and Economics》2013,54(8):455-481
The author, based on field work, interviews, and examination of local and regional literature and official statistical sources, compares the experience in agrarian reform in two disparate locations—KostToma Oblast, northeast of Moscow in the Noncher-nozem Region, and Rostov Oblast on Russia's Black Sea littoral in the fertile Chernozem (Black Earth) region. It examines both the reorganization of state and collective farms and the establishment of private peasant farms in the two oblasts, with particular emphasis on the latter. The sections on private farms represent an initial attempt, based on in-depth information for a limited sample population, to garner insights, at the rayon level, into factors that may be influencing regional variations in the number, size, and location of private farms across the Russian countryside. 2 maps, 6 tables, 53 references. 相似文献
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Stephen Miller 《Folklore》2013,124(2):220-227
Vincent Thomas Sternberg's The Dialect and Folk-Lore of Northamptonshire appeared in March 1851 and was the first book to make use of W. J. Thoms' coinage of folklore (dating from 1846) in its title. It was sufficiently successful a publication to call for a second edition that same year, although with the title changed to The Dialect and Folk-Lore of Northamptonshire with Warwickshire Legends and Traditions. The content, however, remains the same. This second edition has hitherto not been noticed by bibliographers of English folklore and copies are scarce; for instance, COPAC records just a single copy of this book at the University of Liverpool. 相似文献
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Stephen D. Winick 《Folklore》2013,124(3):286-308
This paper presents new evidence concerning the broadside ballad “Reynardine,” which became popular in the British folksong revival movement of the 1960s and 1970s. It argues that the revival versions of this ballad were not products of the folk tradition, but rather descendants of a text authored by A. L. Lloyd, who was both a singer and a folksong scholar. The paper goes on to suggest reasons why Lloyd might have authored the ballad, and reasons why he might have concealed that authorship, placing its evidence and observations in the context of folkloristic concerns about authenticity and authorship, folklore and fakelore. 相似文献
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Raymond Ammann Verena Keck Jürg Wassmann 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2013,83(2):63-87
Konggap, sung melodic motifs that last only a few seconds embody the acoustic representation of a person among the Yupno people of Papua New Guinea and are a unique phenomenon in the Pacific. The konggap forms a very complex system of personal identification and expression of social relationships; at the same time it connects the singer to the ancestral world. Every person in Yupno society possesses his or her own konggap, and Yupno people are able to identify a large number of konggap, some men even up to three hundred. Nobody would sing his or her own konggap during the day. When crossing Yupno land, a person has to sing the konggap of the respective landowner to identify himself as an insider, a local person ? unlike strangers (and possible enemies) who remain silent. But at nightly dances each dancer sings his own konggap and during mourning at funerals groups of women simultaneously sing the konggap of the deceased person. An interdisciplinary ethnographic‐musicological‐cognitive fieldwork study was conducted in order to find out how it is possible that the Yupno are able to identify and distinguish between this staggering amount of very short sung motifs. 相似文献