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151.
Timothy J. Scarlett 《International Journal of Historical Archaeology》1999,3(3):167-175
The commodification of pottery cannot be reduced to strict econo-technological terms. Commodification is a cultural process, enmeshed in local, regional, and international systems of meaning. As Victorian Modernism eroded, anti-modern movements commodified traditional culture. These philosophies, themselves commodities, had repercussions on the pottery industry throughout the world. In both America and Australia, these processes produced art and studio potteries. In the American Great Basin, these changes were experienced very differently by potters from different cultures. The commodification and industrialization of modern pottery factories predicated the reification of a pre-industrial artisanal past. 相似文献
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Timothy Stewart‐Winter 《Gender & history》2007,19(3):519-542
This essay argues that the 1940 Selective Service Act introduced new tensions between pacifism and male citizenship in the United States. Even as the draft required tens of millions of American men to answer Uncle Sam's call and promoted a new norm of male military obligation, it also specified the acceptable grounds for conscientious objection and created bureaucratic mechanisms for distinguishing between sincere objectors and ‘slackers’. Using Selective Service and organisational records, letters, diaries, interviews and the media, I suggest that male citizenship has been defined not only by idealised and gendered duties, but also by the difficulties and exceptions involved in their practical realisation. 相似文献
154.
Timothy John Burbery 《Folklore》2019,130(1):81-88
This article examines an anomaly in Virgil’s Aeneid, book 2, and offers a possible solution based on the method known as geomythology. In this section of the poem, the narrator depicts the fatal stabbing of King Priam in front of his own altar, within the citadel of Troy, as the city is being burned by the Greeks. Immediately following this passage is a curious ‘epitaph’ for Priam, which notes that his body is huge, decapitated, and lying on a beach. Scholars have provided various explanations for this apparent discrepancy, with varying degrees of success. This article explores how a geomythological approach, focusing on the misidentification of the remains of a woolly mammoth, may resolve the issue. 相似文献
155.
Since the investigations of Spoehr in the 1950s, most researchers have accepted a date of ~3500 BP/1500 BC for the initial human settlement of the Mariana Islands in the western Pacific. The relationship of this early expansion beyond Island Southeast Asia, characterized by Lapita-like pottery, to the appearance of Lapita in Near Oceania, generally was either given little thought or largely ignored. The Lapita settlement of Near Oceania is almost universally regarded as the initial expansion of Austronesian speakers into the Pacific, followed a few centuries later by a rapid migration to the east into Remote Oceania. More recently, however, radiocarbon evidence from several sites suggests that initial late Holocene expansion into the Pacific occurred in the Mariana Islands. This hypothesis needs critical evaluation. To this end, we created site- and region-level Bayesian calibration models. Results estimate that initial Lapita occupation of the Mussau Islands in the Bismarck Archipelago occurred between 3535 and 3234 cal BP (95% probability), which is 50–385 years (95% probability) earlier than the initial settlement of the Mariana Islands, dated to 3230–3085 cal BP (95% probability). Additionally, settlement of the Mariana Islands was either coeval or later (?66 to 254 years [95% probability]) than Lapita expansion out of Mussau into the greater Bismarck archipelago between 3397 and 3115 cal BP (95% probability). Radiocarbon datasets from these regions are hampered by problematic samples, and we anticipate that additional reliable radiocarbon dates will refine these estimates. 相似文献
156.
Natural hazard management agencies across the settler countries Canada, Australia, Aotearoa New Zealand, and the United States (or CANZUS countries) are presently involved in an increasing range of collaborative and consultative engagements with Indigenous peoples. However, perhaps because these engagements are diverse and relatively recent, little has been written about how they emerged and, from these agencies' perspectives, little is known about how these engagements find their motivation within government natural hazard management frameworks. In this article, we review existing academic and grey literature to categorise the origins of recent and present engagements and then identify and elaborate on the key rationales informing natural hazard management agencies' interactions with Indigenous peoples. We argue both that the broad principles of sustainability and inclusion have transformed these interactions and that developmentalist approaches and an overemphasis on Indigenous peoples' traditional knowledge can sometimes undermine this work. Incorporating critiques of settler colonialism relevant to the CANZUS context, this review aims to support established, emerging, and future collaborative engagements by investigating and analysing the literature to date. 相似文献
157.
Timothy C. Baker 《Irish Studies Review》2015,23(4):514-516
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Pride in Australia's extreme climate has long been a part of Australia's national identity. Today, climate continues to be enrolled in a range of nationalistic projects, including the (re)development of climate science and other responses to climate change. In this paper, we outline some of the contours of the ‘Australian national climate’, claims to know it, and four idealised responses to it: bounce back, dismissal, endurance, and migration. We argue that the deeply cultural framing of climate in Australia—in particular, Australians' emphasis on the climate's inherent variability and unknowability, and their own historical adaptability—is being exploited by the federal government and hampering climate change mitigation nationally. 相似文献