基于旅游互动的背包客通用技能变化研究

通用技能也被称为通用能力,是在信息丰富的社会成为一个经验丰富的专业人才所需要的先天能力、后天能力和知识.旅游是一种非正式的学习,通过旅游互动能改变旅游者的通用技能.本文研究背包旅游者通用技能变化以说明旅游互动与通用技能变化的关系.本文通过文献、访谈,结合因子分析,完善并验证背包者旅游互动模型,将背包者旅游互动分为与环境的互动和与人的互动两种,并进一步基于旅游互动行为的特点,通过因子聚类分析,将所有样本人群分成3类.     

Pre-1949 Chinese IR: an occluded history

Chinese scholars have achieved a comprehensive consensus on the disciplinary history of International Relations (IR) in China. However, this collective understanding of the evolution of Chinese IR is problematic because it denies the existence of pre-1949 Chinese IR and mistakenly sets the starting point of Chinese IR to be the mid 1960s, thus providing a progressive image of the IR discipline in China which is historically untenable. This essay rectifies this misunderstanding by reconstructing the history of Chinese IR before 1949. It verifies the existence of pre-1949 Chinese IR by reviewing the IR-relevant institutional setting in Chinese universities before 1949 and comparing the situation before 1949 with that in the mid 1960s, when the three IR departments were established. Further, the essay tentatively explains why pre-1949 Chinese IR has disappeared in the mainstream discourse of the history of Chinese IR. It argues that the interruption of the evolution of IR in China in the early 1950s and the specific power–knowledge interaction mode established in Chinese IR in the late 1950s are the two main causes responsible for the absence of pre-1949 Chinese IR in the history of the IR discipline in China.     

The Marriage Well at Teltown: holy well ritual at royal cult sites and the rite of temporary marriage

This article discusses Lag an Aonaigh, the ‘Marriage Well’ of Teltown, and the unusual temporary marriage ritual that once took place there during the annual Lughnasa festival. The relationship of Lag an Aonaigh to the modern and ancient fairs (aonach and óenach), and to the broader cult of holy wells is considered, which it is suggested largely represents the local adoption of the Mediterranean healing-spring cult. The article investigates the possibility that this marriage rite was informed by lore of a divine wedding at Teltown, and by the inaugurations carried out at many royal centres that entailed the matrimonial symbolism of the king marrying the Goddess of the land. The relationship of this site to the broader landscape of Teltown, especially to the nearby Knockans linear earthwork is explored. This relationship is then used to analyse the landscapes of the other main ‘royal’ sites, where linear earthworks similar to the Knockans that terminate near springs or ponds are also found. It is considered that all of these earthworks may have been used in ritual processions involving the springs, or even as devices to segregate young men and women at these assemblies, and lead them to the spring to start their own ‘Teltown weddings’.     

蒋太后与嘉靖前期政治

武宗死后无子,世宗以＂兄终弟及＂祖训继皇帝位,世宗生母蒋太后也因此在嘉靖政治史上有了重要的地位,不仅在大礼议过程中起了重要作用,而且由于圣母身份和世宗孝心的双重作用,使得蒋太后对嘉靖十八年以前的政局产生了不小的影响。     

朱厚熜帝系独立意识在陵寝建造中的反映

明嘉靖帝朱厚熜以藩王世子身份入继大统的。其特殊的身份、处境及其鲜明个性,造就了他强烈独立的帝系意识。而这强烈的帝系独立意识不仅在其继位之初关于继位仪式和年号的争论以及其后的大礼议、颁布《明伦大典》和改正典祀等方面表现鲜明,而且在营建寿宫——永陵和对天寿山陵区进行修葺上更有所表现。本文试通过分析永陵的建造特点和嘉靖年间天寿山陵区增建的礼制建筑,揭示朱厚炮强烈的帝系独立意识在陵寝建造中的反映。     

Valleys of Historicity and Ways of Power among the Fuyuge

ABSTRACT Attention to history is widely seen as a necessary corrective to the synchronic perspective of ethnography, especially as this has come to inform research in Melanesia. In fact, anthropologists turn to the study of history not only to understand ‘change’ and ‘the past’ but to delineate the ‘history’ of the people studied. However, history as a concept and discipline has a unique place in western knowledge conventions, an outcome of the distinctive ways of gauging and relating past, present and future. Historical analysis can augment ethnography but not necessarily portray the history of the people concerned, as they may have no history, as such. The article suggests that historicity is a more appropriate notion with which to register the significant ways in which the social past is entangled in what people are and do and in their future potentialities. This argument is made with reference to the Fuyuge people of highland Papua and their involvement in engineered trail and road building during the colonial and post‐colonial period and their simultaneous interest in the performance of their gab ritual. These events exemplify different kinds of power and associated historicity. Through scrutiny of each it is shown that the form of Fuyuge (Melanesian) historicity parallels that of their sociality and its distinct temporality. The events that actors perform produce not so much history, as the recurrent evocation of past actions and the foreshadowing of future ones.     

Three accounts of the emergence of the remote jobs and communities program: changing timeframes and types of actors

Using frameworks for the analysis of policy devised by Colebatch and Bacchi, three accounts are developed of the emergence of an Australian government program for Indigenous employment and community participation in remote areas. Timeframes increase and types of actors change moving from an authoritative choice account to structured interaction and then problematisation. Individual agents in authoritative choice are replaced in structured interaction by government departments as distinctive organisational actors. In the problematisation account, concepts become the dominant actors, changing over longer timeframes. In remote Indigenous employment a change in problematisation is discerned in the 1970s, from inclusion in award wages and social security to concerns about welfare dependence. A later problematisation change reframes a 1970s program from employment to welfare.     

Wrathful Ancestors,Corporate Sorcerers: Rituals gone Rogue in Merauke,West Papua

Anthropological studies of ritual ‘failure’ challenge the assumed efficacy of ritual in affirming the social order. Drawing from fieldwork in West Papua, I examine the ‘failure’ and ‘success’ of two rain‐making ceremonies – one hosted by an indigenous Marind expert, the other by an Indonesian oil palm corporation. Participants conceived the failure of the first ritual as a punishment meted by ancestral spirits against Marind who support agribusiness expansion. Meanwhile, the success of the corporate ceremony confirmed rumours that corporations wield foreign and powerful forms of sorcery. Drawing on Gregory Bateson's notion of the double bind, I suggest that the ritual outcomes dramatize the irreconcilable demands placed on Marind by custom and capitalism. Attempts to endorse agribusiness incur ancestral punishment, while efforts to oppose it are thwarted by the superior power of corporate sorcerers. In this context, I argue, the moral implications of the corporate ritual's unexpected ‘success’ prove just as problematic as those of the customary ritual's dramatic ‘failure’. Co‐opted yet efficacious, corporate rituals point to a new social order in which both Marind and their ancestral spirits find themselves subjected to foreign sources of supernatural control.     

A new temple platform at Tell F6 on Failaka Island,Kuwait

In the first half of the second millennium, Tell F6 on Failaka Island was the location of two large public buildings (a temple and a production/storage facility) belonging to the Early Dilmun Culture. During excavation in 2018, an elevation in the north‐eastern margin of the tell proved to contain the remains of a 11.5 × 11.5 m platform. The nature of the building and its position in relation to the main temple indicate that it served as the platform for yet another—now razed—temple. Radiocarbon analysis dates its construction to the early second millennium BC and suggests that it was constructed contemporary with the adjacent main temple. The discovery further substantiates the general impression of a dramatic increase in investments in public buildings in this period of the Early Dilmun Culture.