河西在汉代以前的文明形式

文章首先从地理的角度论证了河西的农业形式的文明只能从乌鞘岭东边传播过去。在这基础上,结合乌鞘岭东边农业形式的文明的发展历史,从新石器时期遗址分布的地理位置、气候变化的影响和地理环境对文化传播的影响等角度分析了河西新石器时期文化的可能性质,认为虽然有挟有那样生产技能的文化曾经传播到河西,但由于游牧社会生产方式的排斥影响,农业并没有得到发展,更没有进入农业社会。整个河西在汉代以前一直处于游牧社会,并发展着游牧文明。     

悬泉里程简所见河西驿道与政区再议

悬泉汉简ⅡT0214①∶130和ⅤT1611③∶39所载道路里程与路线可以进行比较与演算。简ⅡT0214①∶130所载酒泉郡最东端一置不是表是,而在表是以西;表是县在当时属张掖郡。简ⅤT1611③∶39所载的武威郡治不在姑臧,而可能在番和。简ⅤT1611③∶39所示“东南”驿道,干道经天水通安定,基本上即传统认识的长安至河西的“北道”,并有支路通金城。基于以上结论,大致可以复原出简ⅡT0214①∶130的完整面貌。两简共同反映出西汉某一时期河西的部分驿道与政区情况。     

图们江地区开发与吉林省开发开放走廊带的形成和发展

本文讨论了图们江地区开发前景及其对吉林省经济发展可能产生的影响,阐述了吉林省东西向条形地区经济发展现状及制约因素,提出吉林省应利用图们江地区开发开放和新亚欧大陆桥建设的契机组建东西向开发开放走廊带,使该走廊带成为吉林省经济发展的核心轴线,从而促进吉林省经济的振兴。     

On the Coloniality of “New” Mega-Infrastructure Projects in East Africa

This article responds to a preference for short-term history in research on the infrastructure turn by engaging with the longue durée of East Africa’s latest infrastructure scramble. It traces the history of LAPSSET in Kenya and the Central Corridor in Tanzania, revealing the coloniality of new and improved transport infrastructure along both corridors. This exercise demonstrates how the spatial visions and territorial plans of colonial administrators get built in to new infrastructure and materialise in ways that serve the interests of global capital rather than peasant and indigenous peoples being promised more modern, prosperous futures. The article concludes by suggesting that a focus on the longue durée also reveals uneven patterns of mobility and immobility set in motion during the colonial scramble for Africa and reinforced after independence. These “colonial moorings” are significant as they shape political reactions to new mega-infrastructure projects today and constrain the emancipatory potential of infrastructure-led development.     

玉门火烧沟遗址出土骟马文化铜器的科学分析研究

骟马文化的发现填补了河西走廊西部在四坝文化之后晚期青铜时代的空缺,也为探讨四坝文化的流向提供了重要线索。本文首次对玉门火烧沟遗址出土的骟马文化铜器进行了科学分析,结果表明其材质以红铜为主,也有少量锡青铜、铅青铜和砷青铜。火烧沟骟马文化的铜器合金化程度较低,含有较多杂质元素,延续了该遗址四坝文化时期的铜器技术特点,但与同时期的河西走廊东部、洮河流域及青海东部等地相比,却显示了不同的技术发展趋势。河西走廊受本土早期铜器技术的影响较大,而洮河流域则更多地体现与中原铜器技术体系的联系。     

浅谈西夏分立的政治地理背景

本文论述了我国宋代政治地理的三大背景特征：长城体系被打破,经济、文化、政治重心的南移,河西走廊为西夏占据,及其对西夏立国的影响。     

明代河西走廊境内的西域贡使

本从西域贡使如何进出嘉峪关、入关贡使的起送与存留、存留使臣在河西走廊的活动等三个方面阐明了河西走廊是明代边境贸易和民族融合的重要场所之一,并指出,西域贡使为河西走廊的稳定与发展作出了重要贡献。     

从景观生态学构建城市旅游开发与规划的操作模式

本文试图建立一个有关城市旅游开发与规划的应用理论模式,该模式的建立主要依据地理空间分析方法,同时借用景观生态学抽象形态单位斑、廊、基的概念。并以不同城市的旅游规划为实例说明了该模式的操作运行。     

State and cult in six hundred years of irrigation activities in an arid area of China: a case study of the Dragon King Temples in the Hexi Corridor

The Hexi Corridor is an important region of irrigated agriculture in an arid area of China. Prior to 1949, a large number of Dragon King Temples played a key role in irrigation activities in the Hexi Corridor. Since the Ming and Qing dynasties, these temples have undergone a three-stage process of evolution. They gradually evolved from sites of sacrifice and prayers for rain to become the sole embodiment of the regional hydraulic order. Beginning in the late nineteenth century, the symbolic role of the Dragon King Temples declined, and they degenerated into crucial spaces for violent contests over control of water resources in times of hydraulic crises. Finally, Dragon King Temples faded from the sociopolitical scene after the founding of the People’s Republic of China. The unique natural environment of the Hexi Corridor reduced local people’s awe of the Dragon King, yet the social environment compelled them to identify with the state. In the Ming and Qing dynasties, the state maintained its presence in local irrigation activities by introducing and promoting the cult of the Dragon King and the building of temples, which were revered as symbols of state power. With the decline of the state in modern times, local society’s worship of the Dragon King also dwindled. After the Communist regime began to exert all-around control of irrigation, Dragon King Temples were quickly replaced by the government at the grassroots level, and the cult finally disappeared as modern state power expanded.     

河西的水神崇拜意识

河西走廊自古土地肥沃、水草丰美 ,极具农牧之利。但由于气候等原因 ,干旱长期威胁着人的生存和农牧业的发展。人们渴盼水的滋润 ,把希望深深地寄托予水神。从河西人民许多讴歌水的作品以及一系列与水有关的河西地名 ,我们能够体味出河西人相当浓厚的水神崇拜意识