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61.
师■鼎铭"困伯太师武"一句的"困(韋東)"二字,原文写法非常奇怪。裘锡圭先生释为"東(韋東)",读为"范围",认为是遵循、效法之意。本文同意把后一字释为"(韋東)",但把前一字改释为"困"。"困(韋東)"也是遵循、效法的意思。 相似文献
62.
V.I. Molodin A.S. Pilipenko A.A. Zhuravlev R.O. Trapezov A.G. Romaschenko 《Archaeology, Ethnology and Anthropology of Eurasia》2012,40(4):62-69
This article presents the results of an analysis of mitochondrial DNA extracted from bone samples from Stary Sad – a burial ground representing the eastern variant of the Late Bronze Age Pakhomovskaya culture in the Baraba forest-steppe, Western Siberia. Comparison with mitochondrial DNA data from earlier populations of the region and also with archaeological facts, points to the origins of the Pakhomovskaya people. Certain components of their gene pool were evidently derived from the local pre-Andronovo populations, others from the actual Andronovo (Fedorovka) population and also from later immigrants. In this article an integrative reconstruction based on biological and cultural facts is proposed. 相似文献
63.
早商时期,商族在推翻夏朝统治的同时,迅速据有夏的故土并极力向外开拓,夏、商两大族群及其周边各族之间的迅速渗透、融合,初步奠定了商代早期四土政治地理与民族格局的基础。 相似文献
64.
65.
A.V. Zubova 《Archaeology, Ethnology and Anthropology of Eurasia》2013,41(3):132-139
Dental features of the Late Bronze Age Irmen population of Western Siberia (14th–10th centuries BC) were studied on the basis of cranio-dental remains from 23 cemeteries in the Kuznetsk Basin, Baraba forest-steppe, the forest-steppe zone of the Altai, Tomsk and Novosibirsk areas of the Ob basin. The results suggest that the Irmen people originated in the Novosibirsk and Baraba areas from a mixture of Andronovo (Fedorovka) and autochthonous groups. Dental data are inconsistent with the idea that the Karasuk tribes might have taken part in this process. The Karasuk people clearly descended from the Okunevo people, as evidenced by the elevated frequencies of the Carabelli cusp and deflecting wrinkle. None of these traits is present in the Irmen people, who display dental gracility evidently introduced by Andronovo (Fedorovka) tribes. 相似文献
66.
《African Historical Review》2013,45(1):121-160
Abstract One of the basic areas of interaction between water as natural resource and human societies as agents of cultural transformation is the technology of irrigation. In Africa at least 66 per cent of the available water is used for purposes of irrigation. For more than 4 000 years irrigation has secured food supplies for humans on a continent that is noted for its relative shortage of sufficient natural water supplies. There is a remarkable hidden power of water in the history of southern Africa. This is particularly the case when we consider the development of early irrigation technologies of Iron Age farmers. The small irrigation furrow of the subsistence farmer was just as important to an insular community of Bantu-speaking people in pre-colonial times, as is the sophisticated irrigation technology in present-day South Africa. Currently there is a paucity of information about pre-colonial indigenous irrigation technology. This can be ascribed to a number of factors of which the invasion of modern Western traditions in the nineteenth century is perhaps the most important. A number of other factors for the apparent blind-spot is also presented in this study. In southern Africa there are traces of indigenous pre-colonial irrigation works at sites such as Nyanga in Zimbabwe; the Limpopo River Valley; Mpumalanga; and South Africa's eastern Highveld. Reference is also made in this article to specific strategies of irrigation used by Iron Age communities, prior to the advent of a colonial presence. Finally, attention is also drawn to pre-colonial land tenure and state formation against the backdrop of Wittfogel's theories on hydraulic society. 相似文献
67.
Laura Shillington 《Social & Cultural Geography》2013,14(7):755-776
Human–nature relations of home have been gaining more attention in geography, especially in the study of gardens. This article contributes to this growing literature, but in contrast to much research, it examines human–nature relations in the patios (garden) of homes in a marginalized barrio (slum) of Managua, Nicaragua. I suggest that the human–nature relations in these patios need to be understood differently than those in North American and European gardens. Based on research carried out in Managua, I argue that such relations are at the centre of everyday domestic activities and are critical in producing home as a liveable space in the city. The article draws on feminist geographic understandings of home and current work around human–environment relations, and identifies three different sets of socio-ecological relations: corporeal, aesthetic and economic. It argues that these three different relations between humans and the plants and trees in their patios are critical in the imaginaries around home and in the production of habitable spaces in cities, as well as to our understanding of urban natures. 相似文献
68.
Geoffrey N. Swinney 《Scottish Geographical Journal》2013,129(4):263-282
Following his participation in an expedition to the Weddell Sea (1892–1893), William Speirs Bruce determined to undertake further polar research and sought training and experience in such techniques and methodologies as might prove useful to him in securing opportunities to participate in future expeditions. During 1895–1896 he worked at the Ben Nevis Observatory gaining experience of meteorological research. The experience he gained in the design and operation of an observatory in a harsh environment he was later to apply when he established an observatory on Laurie Island, South Orkneys. This paper draws on a recently discovered archival source (Swinney (2001) to re‐examine Brace's involvement with the Ben Nevis Observatory. 相似文献
69.
European border externalization to “sending states” throughout Africa is a well-documented phenomenon. Less clear, however, is the role that African governments and implementing organizations play in border externalization, nor the precise mechanisms by which European borders are “mobilized” (Szary & Giraut, 2015) and projected into everyday spaces in “sending states”. Drawing on a case study of three different European border enforcement projects in The Gambia, I argue that a collaboration between the International Organization for Migration, the EU Emergency Trust Fund for Africa, and the Gambian government makes Gambians themselves agents of the European border. Drawing upon Szary and Giraut's notion of “borderities” (2015), I illustrate how the border is projected into The Gambia through an articulation of humanitarian borderwork with developmental approaches intended to solve the “root causes of migration” (Zaun & Nantermoz, 2021). Furthermore, I argue that the Gambian government is not passive in the process of border externalization, but actively involved in interpreting and rearticulating European policies and narratives about migration. Following Adamson and Tsourapas' (2020) reworking of the “migration state” concept, I demonstrate the Gambian government's active interests in bordering its own citizens: simultaneously encouraging emigration for the sake of national “development” while immobilizing young Gambians as part of a broader strategy to cooperate with European states. This research illustrates both the immense value of a “borderities” approach to studying contemporary migration management, and the close association between borderwork and nationhood in African post-colonial states. 相似文献
70.
Nadia Kiwan 《International Journal of Cultural Policy》2013,19(2):153-167
This paper aims to show how in France, the synthesis of cultural policy and social concerns throws up a number of tensions and pitfalls. These tensions are perhaps most acute because these sorts of cultural policies are not merely about socio‐economic issues but are actually tied to France’s colonial legacy and the presence of a large and often marginalised population of migrants and their descendents. The pitfalls stem from the universalist starting point of French cultural policy, which, although designed to integrate “new” and migrant/postmigrant publics, emergent artists and cultural practices, seems to simultaneously marginalise them since it is already premised on a binary that opposes art as aesthetic expression and art as an expression of cultural (anthropological) identity or social cohesion. 相似文献