Prehistoric Settlement,Mobility and Societal Structure in the Peak District National Park: New Evidence from Ceramic Compositional Analysis

Detailed compositional and technological analysis of a large assemblage of prehistoric ceramics from numerous sites situated within the Peak District National Park has been used to explore the settlement patterns, societal structure, mobility and interaction of the populations that inhabited this area during the Early Bronze Age to Early Iron Age. A surprising pattern emerges of the widespread dominance of a single, geographically restricted temper type, which appears to have been transported and mixed with locally procured clay and used to produce pottery at numerous different sites. The distribution of this and several other compositional groups are defined via thin‐section petrography and compared to raw material field samples. The resulting patterns are used to assess the validity of previous theories about prehistoric life in this region during the third to first millennia bc .     

(Re)cognizing Postmodernity: Helps for Historians – of Science Especially

(An)erkennung der Postmodernität: Hilfen für Historiker – und Historiker der Wissenschaften im Besonderen. Ausgehend von einer Unterscheidung zwischen der Postmodernit?t als einer von der Modernit?t durch eine breite Umkehr ihrer kulturellen Grundannahmen abgegrenzten historischen Ära und dem Postmodernismus – einer von den selbsternannten Postmodernisten in der frühen Postmodernität angenommenen intellektuellen Attitüde – thematisiert der Aufsatz zwei grundsätzliche Charakteristika der Postmodernität: Erstens die Umkehrung der kulturellen Rangfolge von Wissenschaft und Technik, worin Postmodernität und Postmodernismus übereinstimmen. Zweitens die Ablösung des Ideals eines methodisch vorgehenden, uneigennützigen Wissenschaftlers, nicht durch ein fragmentiertes Subjekt, wie der Postmodernismus behauptet, sondern durch den einseitig interessierten Unternehmer, welcher unter Missachtung aller Regeln hartnäckig seine Eigeninteressen verfolgt. Diese Umkehr in Bedeutung und Rolle von Wissenschaft und Technologie, die um 1980 begann, ist ein Kennzeichen des Übergangs von der Modernit?t zur Postmodernität. Diese Umkehr ist primär zu erkennen als eine Ablehnung des Regelhaften, des methodischen Vorgehens – mit dem “Methodismus” als einer die Modernität auszeichnenden kulturellen Perspektive – aber auch als eine Ablehnung der Uneigennützigkeit, einer in der Modernität besonders wert geschätzten Geisteshaltung. Postmodernität konstituiert sich somit als diese Umwertung der Werte, die ihre Quelle im ich‐fixierten, transgressiven und “risiko”‐freudigen postmodernen Individuum und seinen anti‐sozialen Annahmen in Bezug auf Persönlichkeit hat. In der Wissenschaftsgeschichte selbst findet sich daher seit circa 1980 ein entsprechender Wandel der wissenschaftlichen Aufmerksamkeit weg von der Wissenschaft und hin zur Technologie. Damit einhergeht eine erstaunliche Vermeidung sozialhistorischer Perspektivierung, wie sie sich nicht zuletzt in der Abkehr von kausalistischen “Einfluss”‐Erklärungen zugunsten voluntaristischer “Ressourcen”‐Erklärungen spiegelt. (Re)cognizing Postmodernity: Helps for Historians – of Science Especially. stmodernity, a historical era demarcated from modernity by a broad reversal in cultural presuppositions, is distinguished from postmodernism, an intellectual posture adopted by self‐identified postmodernists early in postmodernity. Two principal features of postmodernity are addressed: first, the downgrading of science and the upgrading of technology in cultural rank – on which postmodernity and postmodernism are in accord; second, the displacement of the methodical, disinterested scientist, modernity's beau ideal, not by a fragmented subject as postmodernism claims, but by the single‐minded entrepreneur, resourcefully pursuing his self‐interest in disregard of all rules. The reversal in rank and role as between science and technology, setting in circa 1980, is a marker of the transition from modernity to postmodernity. That reversal is to be cognized primarily as rejection of rule‐following, of proceeding methodically – ‘methodism’ being the cultural perspective that uniquely distinguished modernity – but also as rejection of disinterestedness, the quality of mind especially highly esteemed in modernity. Postmodernity is constituted by this transvaluation of values, whose well‐spring is the egocentric, transgressive (hence ‘risk taking’), postmodern personality and its anti‐social presumptions regarding personhood. Within the history of science itself there has been since circa 1980 a corresponding turn of scholarly attention away from science to technology, and a growing distaste for social perspectives, reflected, i. a., in the rejection of causalist ‘influence’ explanations in favor of voluntarist ‘resource’ explanations.     

关于新石器时代的三次“革命”

在新石器时代文化研究中,农业革命和城市革命的理论认识早就普遍接受。但把农业革命作为新石器时代革命的基本内容,仍不能充分解释旧石器时代向新石器时代的过渡问题。在农业革命之前,还应存在着以资源开发为目的、以居住方式变革为重要途径的居住革命,即发达的新石器时代文化曾经历过的三次革命性变化。     

基于VRIO框架的饭店资源三维度评价模型

饭店是由各种资源构成的企业组织,饭店资源是与饭店竞争力密切相关的要素。论文在对饭店资源的内涵和结构进行分析的基础上,利用VRIO框架的4个基本问题,构建了饭店资源三维度评价模型。根据该模型,论文对饭店资源的价值性、稀有性和可模仿性分别提出了评价方法,并确定了饭店资源优化的条件。     

Assessing Representation at Different Scales of Decision Making: Rethinking Local is Better

The nature and quality of representation in public participation is crucial to reaching acceptable environmental decisions that can be implemented. Ten case studies of natural resource management groups involved in agriculture in south western Australia were conducted at four spatial scales—state, regional, land conservation district (shire or county), and subcatchment. Qualitative analysis identified the desirable qualities of representatives, and then compared perceptions of current practice at the four scales against these ideals. Desirable qualities were being an active participant, competency (skills and knowledge), credibility, adopting the group identity and commitment, communicating outside the group, having established social networks, and an ability to function in multiple roles. Analysis across scales suggests that for groups at broader spatial scales of organizing, such as the state level, representation was closer to achieving the desired qualities than at other scales. This finding is contrary to much of the current rhetoric in natural resource management, and environmental management more generally, that "local is better." The article concludes with some thoughts as to why this is the case, suggesting that the success or otherwise of representation, and the public participation in which representatives are involved, is influenced not only by the scale of decision making but also by how representatives are selected and what they are expected to achieve.     

加快开发利用青海宗教文化旅游资源

本文从开发利用宗教文化资源的视角探讨了促进青海旅游业发展的问题。认为青海的宗教文化是一种极具开发潜力的旅游资源,但目前的开发不仅力度不够,而且存在着许多问题。文章在剖析问题的基础上提出了如何加快开发利用青海宗教文化旅游资源的思路与对策。     

Fishing Lifestyles: ‘Territorians’, Traditional Owners and the Management of Recreational Fishing in Kakadu National Park

The relationships between traditional Aboriginal land owners and other Park users in Kakadu National Park in the Northern Territory are characterised by competing agendas and competing ideas about appropriate ways of relating to the environment. Similarly, the management of recreational fishing in the Park is permeated by the tensions and opposition of contested ideas and perspectives from non‐Aboriginal fishers and Aboriginal traditional owners. The local know‐ledge and rights of ‘Territorians’[non‐Aboriginal Northern Territory residents] are continually pitted against the local knowledge and rights of Aboriginal traditional owners. Under these circumstances, debates between non‐Aboriginal fishers and Aboriginal traditional owners are overwhelmingly dominated by the unequal power relationships created through an alliance between science and the State. The complex and multi‐dimensional nature of Aboriginal traditional owners’ concerns for country renders these concerns invisible or incomprehensible to government, science and non‐Aboriginal fishers who are each guided by very different epistemic commitments. It is a state of affairs that leaves the situated knowledge of Aboriginal traditional owners with a limited authority in the non‐Aboriginal domain and detracts from their ability to manage and care for their homelands.

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