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Gillian Cowlishaw 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》1993,63(3):183-194
This paper seeks to show why there is a need to theorise race relations as a feature of white Australia's culture and as the context of Aboriginal lives. The violent drama of racial politics as glimpsed on the public media and as experienced by black communities all over the country, demands analytic attention. Anthropologists were once the experts on race, before the field lost its legitimacy. If we turn our attention to exposing the forms of colonial power that saturate Aboriginal social life, Australian anthropology may be saved from becoming an anachronism. 相似文献
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John Hutchinson 《Nations & Nationalism》2018,24(1):6-21
This article argues that warfare has been marginalised in theories of nationalism but that in conjunction with nationalism is vital for understanding the rise of nation‐states, the formation of nations and the nature of the international system. It offers a critique of statist approaches, suggests mechanisms through which warfare may sacralise nations and explores different patterns of nation‐state formation as they affect the interstate system. In particular, it emphasises tensions between state and nation‐formation as activated by the fortunes of war and the destabilising effects of waves of imperial dissolution, which are accompanied by patterns of re‐imperialization. It suggests that it is simplistic both to claim that war has led to a transition from empires to nation‐states and that contemporary practices of war‐making have led to a postnational era. 相似文献
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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
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Gillian Gillison 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2016,86(1):2-24
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. 相似文献
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Gillian Youngs 《International affairs》2004,80(1):75-87
This article examines the argument that women and gender are essential to the study of International Relations. It explains why this understanding is based on ontological revisionism and examines key areas where feminist International Relations has explored this possibility: war, militarism and security; sovereignty and the state; and globalization. 相似文献
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