“贵文贱艺”思想与近代知识分子阶层重心的转移

近代以降,随看中国内忧外患形势的日益加剧,知识分子阶层勇敢地承担起了救国救亡地历史使命。他们或以艺见长,或以突出。然而由于中国传统之重轻艺思想的深远影响,近代知识分子阶层只能遵循“学而优则仕”这条中国传统知识分子所走过的老路子。随着中国日益走向世界,此种情形直接阻碍了中国进一步现代化的进程。     

Alaska

The paper reports on results of an experiment concerned with assessing the cartographic accuracy of an optically processed spaceborne synthetic aperture radar (SAR) image taken over a very hilly area in the Scottish Highlands. A number of mathematical algorithms were used to transform the image to the terrain co‐ordinate system. The results show that it is indeed possible to extract metric information from this type of imagery to suit the purposes of small‐scale reconnaissance‐type planimetric mapping at 1:250,000 and smaller. This is important for many developing countries where topographic coverage is either poor or completely absent.     

Devout Muslim masculinities: the moral geographies and everyday practices of being men in Turkey

While the academic focus on Muslim women’s dress and comportment has enriched our understanding of the multifaceted formation of pious femininities, there has been much less consideration of the embodied practices of Muslim men. What work does exist on Middle Eastern men’s piety, sexuality, and everyday conduct too often falls back on established categories, such as traditional, Western, or Islamic identities. Yet it is crucial not only to critically examine how we conceptualize masculinity in the Middle East, but also to recognize the political and cultural importance of how masculinities are enacted through everyday practices. In this article, we argue that questions of dress and bodily practice are relevant to an understanding of how young devout Muslim men navigate the complex spatiality of piety, morality, and masculinity in contemporary urban Turkey. Drawing on fieldwork with young devout men in Konya and Istanbul, we illustrate how multiple, competing devout Muslim masculinities participate in the production of uneven moral geographies in these two very different Turkish cities. Further, we find that the possibility of different ways to enact devout masculinity opens questions about the universality of Islamic knowledge and practice. We suggest that the embodied construction and regulation of the looking-desiring nexus tethers male sexual desire to the public performance of Islamic morality. Our intervention is thus to demonstrate how different versions of masculinity and Islamic piety striate the moral geographies of these two Turkish cities, and thereby to further recognition of the contingency and plurality of both masculinity and Islam.