论生态文化与生态文明

文章分析了生态文化和生态文明产生的背景,指出技术文明经历的物理过程、化学过程、生命过程成就和所带来的环境危机。论述了生态文化和生态文明的内涵和区别。生态文明是人类最普遍、最重要的进步。指出个性原则具有永恒的价值,克服现代西方文化冲击下的文化多样性危机是人类文化发展的迫切任务。论述了生态文化与生态文明研究的方法论,认为文明过程的环境影响、地域生态文化资源的保护与开发、生态文明建设,是生态文化与生态文明研究的主要课题。     

我国文化多样性时空格局及其成因研究

基于民族视角,利用五普、六普数据,运用文化多样化指数等方法,分析我国文化多样性时空格局,研究发现:1文化多样性水平具有空间差异性,呈现出中东部较低西部边疆地区较高,乡村高城市低的空间格局。2文化多样性具有缓慢变迁性。五普到六普,文化要素多样性、文化空间多样性略有降低;文化多样性类型略有调整;中东部向边疆渐高的核心外围式格局和乡高城低格局未变。3文化多样性变化具有多元性。有13个省份文化多样性下降,18个省份上升;城乡文化多样性变化也各具特色。4文化要素多样性水平较低,文化空间多样性水平较高,文化多样性表现具有悖论性。5文化多样性演化机制具有复杂性。地理环境、民族构成、人文历史、人口流动等均是重要影响因素。     

A Note on the Use and Misuse of the Racial Diversity Index

This note concerns the use of the Blau index of racial and ethnic diversity in the social sciences and in policy analysis. The diversity index, by design, captures the heterogeneity of the population group being studied, typically according to the racial and ethnic categories of the U.S. Census but does not account for the relative size of specific racial groups. Thus, with the most commonly used diversity index, the implicit assumption is that for the purposes of the analysis a population that is 80 percent white and 20 percent Asian is identical to a population that is 80 percent black and 20 percent Hispanic. Examples are given from studies of voting behavior, organizational performance, and the provision of public goods and services to show that the diversity index is often used in ways that are inappropriate given the context of the study.     

区域服务业空间分层发展演变研究——以浙江省服务业发展为例

当前加强服务业空间布局演变研究,对于优化工业经济发展、促进经济转型具有较大指导意义。本文在总结其它学者关于服务业空间发展演变的基础上,以浙江省服务业发展情况为例,通过数据分析,阐述服务业的分类、内在发展演变机制等。总结得出浙江省服务业在三个层面的空间布局演变特征,一是在区域内与区域外,形成了区域服务业的引进、替代与走出去格局;二是区域内发达与欠发达地区,形成了区域内服务业的空间差异与优势互补发展格局;三是在城里与城外,形成了服务业在城区、城郊及与农村的分工格局。     

多样性、创造力与城市增长

是经济多样性或是产业专业化更有利于技术创新和城市增长是近几年来学界争论的问题。传统的研究方法,多利用经济分类(包括标准产业分类和专利分类)数据来探究产业构成与知识溢出和经济增长之间的因果关系,但这种方法并不能清晰地说明不同环境下知识溢出的具体过程,从而对有关争论无法给出令人信服的结论。本文通过比较人造事物与自然生物的演化差异,发现人类创造力的特性与技术创新的本质在于把现有的、以前不相关的资源或技术进行有效的组合。虽然专业化城市在特定城市体系中也能够促进技术创新及经济增长,但从单体城市的层面看,产业多样性较专业化不仅有利于各种不相关的事物的组合,而且还能提供创新者所需的企业家精神氛围和更大的集聚经济,因此更利于城市的长期增长。     

In praise of the International Geographical Union

This viewpoint is a highly personal account of what the International Geographical Union (IGU) has meant for a 50‐year career in Canadian geography and is a consideration of the importance of the IGU to geographers world‐wide. The author's earliest experiences of the IGU, the IGU's Commissions, its disciplinary perspective, some political problems experienced by IGU scholars, and the IGU as a global geographical community are the main topics considered.     

Singing the new Nepal

Nepal's adoption of a new national anthem in 2007 reflected a decision to establish a new social and political order that was republican, federal and inclusive of the country's many minority communities. It came after a ten‐year internal conflict, and was followed by the abolition of the Shah monarchy that had ruled the country since the late eighteenth century. This article describes the historical and political context of the decision to replace the old anthem, the selection of the new anthem, and the debates that arose in the Nepali media and public sphere after its lyrics and the identity of its author were made known. The discussion refers to arguments made by Karen Cerulo about the relationship between the syntactic structure of national anthems and the stage reached in the process of political modernisation of the nation‐state in question, and provides some comparative perspectives on the Nepali case.     

粤闽赣边客家文化地域差异与旅游合作

客家人是在中国历史上的中原人南迁到南方后,逐步形成的独立民系。位于粤、闽、赣边区的梅州、龙岩、赣州是中国客家人最集中的居住区域,在当今发展旅游的热潮中,三地都把客家文化作为最重要的旅游产品进行开发。三地的客家文化具有一定的差异性:(1).客家民居主要表现为外形及功能的差异;(2)因各地自然条件和地域文化不同,客家美食主要表现为材料和制作方法的差异;(3)客家山歌具有唱腔特色和歌唱内容的差异;(4)因农耕文化、海洋文化影响程度的不同带来客家名人的差异。在发展旅游过程中,粤、闽、赣三地出现了客家文化地位、旅游产品种类和质量的竞争。应避免和减少恶性竞争,珍惜宝贵的客家文化旅游资源,共同培育优秀的客家文化旅游产品,进行广泛的旅游合作;同时,强化各自符合自身地域和发展历史的特色,开发客家文化旅游特色产品,达到三地旅游持续、健康发展。     

Archaeological and Historical Materials as a Means to Explore Finnish Crop History

ABSTRACT

In Northern Europe, barley (Hordeum vulgare L.) has been cultivated for almost 6000 years. Thus far, 150-year-old grains from historical collections have been used to investigate the distribution of barley diversity and how the species has spread across the region. Genetic studies of archaeobotanical material from agrarian sites could potentially clarify earlier migration patterns and cast further light on the origin of barley landraces. In this study, we aimed to evaluate different archaeological and historical materials with respect to DNA content, and to explore connections between Late Iron Age and medieval barley populations and historical samples of barley landraces in north-west Europe. The material analysed consisted of archaeological samples of charred barley grains from four sites in southern Finland, and historical material, with 33 samples obtained from two herbaria and the seed collections of the Swedish museum of cultural history.

The DNA concentrations obtained from charred archaeological barley remains were too low for successful KASP genotyping confirming previously reported difficulties in obtaining aDNA from charred remains. Historical samples from herbaria and seed collection confirmed previously shown strong genetic differentiation between two-row and six-row barley. Six-row barley accessions from northern and southern Finland tended to cluster apart, while no geographical structuring was observed among two-row barley. Genotyping of functional markers revealed that the majority of barley cultivated in Finland in the late nineteenth and early twentieth century was late-flowering under increasing day-length, supporting previous findings from northern European barley.     

What are the Limits of Social Inclusion? Indigenous Peoples and Indigenous Governance in Canada and the United States

ABSTRACT

Contemporary debates about poverty and its mitigation often invoke the idea of social inclusion: the effort to increase the capacities and opportunities of disadvantaged populations to participate more fully in the economy, polity, and institutions of developed societies. While practical outcomes have been inconsistent, this idea has been prominent in the social policies of both Canada and the United States. Both generally see themselves as liberal democracies committed to building socially inclusive societies, and both have adopted policies in support of that goal. However, we argue in this article that social inclusion, as presently conceived, fails to comprehend or address the distinctive situation of Indigenous peoples in both of these countries. Our critique focuses on four aspects of social inclusion as applied to Indigenous peoples: the external conception of needs, the individualization of both problems and solutions, the favoring of distributional politics over positional politics, and the conditionality of inclusion. We argue that both Canada and the United States need to reconceive social inclusion in ways that address these issues and that a more capacious conception of federalism may hold the key.