建国前夕英美对华政策的分歧及其原因

新中国建立前夕,鉴于英美在华的利益侧重点、外交传统以及与国民党及其政府的历史关系存在不同,两国在对华政策上出现分歧,最终在诸如是否撤出中国、是否对新中国实施贸易管制以及是否打破国民党对上海的封锁等系列问题上立场迥异,争执激烈,并最终各行其是。根本而言,这是英美经通盘考虑后从自身利益出发所做出的政策抉择,同时也是两国不同的外交传统在对华政策层面上的集中体现。     

论安徽东至周馥家族对我国近代社会发展的贡献

安徽东至周馥家族自19世纪60年代以来,为我国社会发展做出了积极的贡献。主要有:参与制订了多项有利于我国社会发展的政策,并努力付诸实施;创办或参与创办了一系列近代工商企业;开创或参与开创了我国近代教育事业;丰富和发展了我国的科学文化事业;积极推动和热心从事社会慈善与公益事业。     

Feminist geopolitics,everyday death,and the emotional geographies of Dang Thuy Tram

Women's everyday experiences in war remain occluded; moreover, the bodily impacts of war remain hidden, masked by masculinist accounts of warfare that too often glorify heroic male combatants. In this article, we contribute, first, to the ongoing project to understand violence in everyday life and, second, to the understanding, specifically, of women's experiences in warfare. We do so through a reading of the diaries of Dang Thuy Tram, a female Vietnamese doctor who lived and died in the Vietnam War. By drawing on feminist geopolitics, coupled with the insights from emotional geographies – and specifically, those of love – we focus on two main themes: the emotional transformation of death and life, and the care of life amidst pervasive death. We conclude that an emotionally grounded feminist geopolitics is necessary to challenge masculinist accounts that normalize, naturalize, and glorify war.     

A Box Containing Carpenter's Accessories from The Akko 1 Shipwreck,Israel: Archaeometallurgical Analysis of Surviving Ironwork

The Akko 1 shipwreck was an Egyptian armed vessel, built at the beginning of the 19th century. A wooden saw handle and a box containing iron nails and two split pins were discovered towards the stern. Given their function, location and context, these were part of the ship's carpenter's tools and accessories. A methodology was developed for conducting systematic metallurgical analysis in order to understand the manufacturing process of the surviving ironwork items, as well as to enlarge our knowledge regarding ironworking technologies during the early 19th century. Such methodology may assist in the future understanding of the technological evolution of similar wrought‐iron objects. The results demonstrated that the artefacts have a wrought‐iron heterogeneous microstructure and were manufactured by hot‐working prior to surface hardening by pack carburization.     

Whatever Happened to the Mother? A New Look at the Old Problem of the Mother's Brother in Three New Guinea Societies: Gimi,Daribi, and Iatmul

Kinship systems cannot be analysed as straightforward translations of the ‘facts of nature’ when those facts are limited to the production of a child by a heterosexual couple. Based upon analyses of three New Guinea societies (Gimi, Daribi, and Iatmul), I suggest that kinship systems take account – often by denying – certain ‘facts’ of human reproduction when those facts are extended beyond coitus and parturition to include both the very long period of infantile dependence upon one significant caregiver (always the mother in the societies in question and nearly universally) and the subsequent requirement for the child to be extracted from a dyadic maternal universe. Separation from mother is as critical to the survival and development of the individual as is the original prolonged and intense attachment to her. The question, then, is not whether indigenous peoples accurately understand coitus and conception – they do – but rather the ways in which they manipulate that knowledge in rules and rites of kinship in order to manage the growth and development of a child long after parturition. Rules of kinship and social relations neither ignore nor exist apart from theories of procreation as many anthropologists now claim. Rather, it is precisely because theories of procreation indicate and idealise the flow of bodily substance during coitus and pregnancy that they serve as organisational premises for social relations. The fact that kinship is a symbolic construction does not mean that it is wholly ideological nor, like a language, free to vary in ways that are arbitrary and unconnected to the ‘facts of life’ as Westerners understand them. Even when interlocutors openly deny such understanding and knowledge, especially of the male role in coitus and conception, evidence to the contrary is abundantly provided in myth, ritual, and indigenous theories of procreation. What kinship systems often do show, however, is a strategic denial of the role of the mother who, upon deeper understanding of indigenous concepts of procreation, turns out to be a ‘sterile vessel’ or without substantial contribution to her child. I illustrate this premise by extending earlier analyses of Gimi kinship and reexamining certain materials on neighbouring Daribi provided by Roy Wagner and on Iatmul peoples of the Sepik River as originally described in Naven by Gregory Bateson eighty years ago.     

La virtud sospechosa: Teresa de Jesús y su condición femenina

ABSTRACT

Teresa de Jesús (1515–1582) lives in a patriarchal society opposed to the intellectual and spiritual development of women, something that she will not only not accept but also fight against, claiming a series of rights (the right to life, to expression, to autonomy, to the free development of her abilities, to have an active role in the Church, to relate to God through prayer, etc.) in spite of the restrictions of censorship and the cloud of suspicion that hung over her for being a mystic, the founder of convents, and the daughter and granddaughter of a converso. Furthermore, Teresa, with her reforms, would present an alternative life for women, as her convents would be spaces for freedom and women's solidarity.     

Teresa de Ávila: Portrait of the saint as a young woman

ABSTRACT

Teresa de Jesús (known as Teresa de Ávila in the English-speaking world) began life in a comfortable, merchant-class family. The daughter and granddaughter of conversos, she was one of twelve children (two from the first marriage of Don Alonso de Cepeda, Teresa's father, and ten from the second). She received a good education for a girl of her period and class, probably learning to read and write from parents and tutors, and then studying at a convent boarding school. She undoubtedly learned the importance of letter writing from her father, as business in early modern Europe was conducted largely through correspondence. Although traditional biographers paint a romanticized view of Teresa's girlhood, a careful reading of her Vida, letters, and other documents reveals that there were many strains on the Cedepa-Ahumada household. Among the causes were the Cepedas' deteriorating financial situation, societal pressures on conversos, the death of Teresa's mother, tensions among the siblings, the departure of Teresa's brothers for the New World, and Teresa's illness.     

‘Unlike Vancouver … here there’s nothing’: imagined geographies of idealized health care for LGBTQ women

This article explores imagined geographies of health care among Lesbian, gay, bisexual, transgender and queer (LGBTQ) women in Halifax and Vancouver. In expressing the possibilities and limitations of accessing care, participants frame their own experiences through spatialized narratives of how LGBTQ people are thought to be treated elsewhere. Participants’ explicit connections and distinctions between Halifax and Vancouver gave insight into how their perceived difficulties in one health care context are sometimes framed by imagining more ease in accessing care in the other. We explore here the implications of these imagined, idealized spaces, which may set up false expectations that things are always better elsewhere. We reveal imagined geographies and senses of place as highly relevant features in LGBTQ women’s accounts of experiences with and access to health care and expand conventional arguments about physical access to care.