Changing histories and ethnicities in a Sámi and Norse borderland

Hedmark County is a large inland district in southeast Norway that represents the southern part of the Sámi settlement area, and a Sámi–Norse borderland. Centred on the municipalities Rendalen and Engerdal, the study investigates the long-term cultural and social processes involved in the construction and maintenance of a borderland using theories of ethnicity and cultural tradition. Over time, different groups of people have used the diverse landscapes, and two periods are highlighted: the Late Neolithic and the Bronze Age (2350–500 BC), and the Iron Age and the Middle Ages (500 BC–AD 1500). The focus is on how different groups of people used the landscapes as seen through variation in settlement, subsistence, borders and contact networks with neighbouring and distant regions.     

The silver screen

Abstract

Based in educational theory and with an interdisciplinary backdrop, this paper applies to economic geography thoughts and contributions pioneered in agricultural science by Professor Richard Bawden. Commonly held educational objectives are interpreted alongside three major teaching traditions. From this analysis, the potential relevance of experiential learning is examined in the light of paradigmatic shifts in economic geography and practical developments in tertiary milieu. The conclusion is that praxis‐based teaching deserves more attention than it has previously received.     

初中思想政治教学改革探索

笔者对初中政治课课堂教学模式进行尝试和探索。经过一年多的教学实践,总结出了思想政治课五步教学法,本文即是对这一教学方法的简单介绍,希望能对初中思想政治课堂教学改革有所启示。     

Heterochronism in the Moisture Supply of Eurasia in the Middle Ages (Landscape Ethnos,V)

The author relates climatic fluctuations in inner Asia to the political fate of the nomadic inhabitants from the 1st century A. D. to the 18th century. He thus establishes an absolute chronology of climatic changes related to latitudinal shifts in storm tracks. Previous articles in this series appeared in Soviet Geography, June 1964, February 1966, and December 1966.     

Foreign countries: The development of ethnoarchaeology in sub-Saharan Africa

Ethnoarchaeological research in sub-Saharan Africa began as a distinct study in the late 1960s and early 1970s and developed rather differently in different areas of the continent. This variability is related to a number of research circumstances in these regions: the presence of an important francophone archaeological tradition in West Africa, palaeoanthropological studies that have taken place in East and southern Africa over the last 60 years, and a concentration upon the study of forager groups in different parts of the continent. Ethnoarchaeology in West Africa, in East and Central Africa, and in southern Africa are examined in turn, with particular attention paid to the influence of research lineages in each region and to changes in methodologies and theoretical perspectives through time.     

Paradigms in science and archaeology

The paradigm concept as developed in western philosophy of science contexts is reviewed, and the metaphysical paradigms that govern research protocols in mainstream Old and New World prehistoric archaeology are described and compared. It is concluded that post-1970 New World archaeological research receives its intellectual mandate from anthropology, is founded on postpositivist biases, and is governed by a critical-realist ontology, a modified-objectivist epistemology, and an experimental-manipulative methodology. Post-1970 Old World archaeological research is viewed as a kind of history, remains mostly in the strict empiricist tradition, and is governed by a realist ontology, an inductivist epistemology, and by an observational methodology. The claims of various kinds of postprocessual archaeology are also evaluated in terms of the paradigm concept.     

Advances in the archaeology of the Pampa and Patagonia

Archaeological data reveal two distinctive cultural adaptations on the Pampa and Patagonia of Argentina: terrestrial hunter-gatherers in the former and most of the latter region and maritime hunter-gatherers along the southern extreme. Both adaptations were achieved by the end of the fifth millennium B.C. Thereafter, a stable equilibrium was maintained, with a slow drift toward greater emphasis on resources providing the maximum return for the least effort. The high productivity of the Fuegian environment sustained a population 30 times greater than occupied the Pampa and continental Patagonia prior to Araucanian penetration in the sixteenth century A.D. The long-term stability is attributable to the absence of environmental or demographic pressures or encroachments by neighboring groups, which might have made more intensive exploitation of the environment necessary.     

POTENTIAL HISTORY: READING ARTIFICIAL INTELLIGENCE FROM INDIGENOUS KNOWLEDGES*

Until the beginning of the twentieth century, history, as a core concept of the political project of modernity, was highly concerned with the future. The many crimes, genocides, and wars perpetuated in the name of historical progress eventually caused unavoidable fractures in the way Western philosophies of history have understood change over time, leading to a depoliticization of the future and a greater emphasis on matters of the present. However, the main claim of the “Historical Futures” project is that the future has not completely disappeared from the focus of historical thinking, and some modalities of the future that have been brought to the attention of historical thought relate to a more-than-human reality. This article aims to confront the prospects of a technological singularity through the eyes of peoples who already live in a world of more-than-human agency. The aim of this confrontation is to create not just an alternative way to think about the future but a stance from which we can explore ways to inhabit and therefore repoliticize historical futures. This article contains a comparative study that has been designed to challenge our technologized imaginations of the future and, at the same time, to infuse the theoretical experiment with contingent historical experiences. Could we consider artificial intelligence as a new historical subject? What about as an agent in a “more-than-human” history? To what extent can we read this new condition through ancient Amerindian notions of time? Traditionally, the relationship between Western anthropocentrism and Amerindian anthropomorphism has been framed in terms of an opposition. We intend to prefigure a less hierarchical and more horizontal relation between systems of thought, one devoid of a fixed center or parameter of reference. Granting the same degree of intellectual dignity to the works of Google engineers and the views of Amazonian shamans, we nevertheless foster an intercultural dialogue (between these two “traditions of reasoning”) about a future in which history can become more-than-human. We introduce potential history as the framework not only to conceptualize Amerindian experiences of time but also to start building an intercultural dialogue that is designed to discuss AI as a historical subject.