The Concept of Taboo in Raga,Vanuatu: Semantic Mapping and Etymology

This article discusses the two terms that convey the concept of taboo in Raga, the language of north‐central Vanuatu originally spoken in north Pentecost, and provides linguistic evidence expanding on the information published previously by the anthropologists Masanori Yoshioka and John Patrick Taylor. Based on the corpus collected in north Pentecost in the period 2015–2017, and on older ethnographic and religious written material, a semantic map is proposed for the two taboo‐related Raga terms: sabuga and gogona. Reviewing the terms that designate the concept of ‘taboo’ in the neighbouring languages, the study also explores the possibility of borrowing and semantic interference from other languages, and proposes that sabuga is a reflex of Proto Oceanic *tabu, albeit an irregular reflex, and gogona a reflex of Proto North and Central Vanuatu*kona ‘sacred, taboo’.     

Geography by Rail®: a new twist on a romantic concept

Based on William Morris Davis’ great Transcontinental Excursion of 1912, this article assesses and reviews the Geography by Rail® program (GbR) – a unique, short-term, field-based study abroad experience that takes an uncommon-in-the-US approach to international exploration and fieldwork, incorporating on-the-ground, regional geography-based learning experiences. Though it could be used as such, this is not intended as a “how-to” article, but instead, an examination of how the program’s alternative approach to short-term, field-based learning increases student engagement, enlivens the discipline of geography by championing the regional geography approach, and bridges the physical-human divide in geography. Examples are given of assessment techniques, relevant skills gained by student participants, student feedback received, and potential limitations of such a program. Our main goal rests in demonstrating that by being in the landscape, practicing in it, students often gain a perspective not achievable in the traditional classroom setting. In the regional and romantic geography sense, favoring breadth of learning over depth, we further argue that GbR represents a novel way to accomplish this important-yet-not-often-fostered and, oddly and unfortunately, difficult-to-find-in-geography concept.     

广东洪兵围攻广州军事舆图考释之三——关于平洲的舆图及其档案

英国国家档案馆庋藏的清代咸丰年间广东洪兵围攻广州中文传统舆图,是蕴含着丰富历史信息的实录档案,尤其在相关文献记载未能存留或叙述不尽详细的情况下,更具有不可替代的史料价值。本文根据中国第一历史档案馆所藏档案及其他文献记载,对编号为F.O.931/1897的平洲舆图及相关文字档案,做了较为具体的考释。     

Memory,Identity and Aspiration: Early Modern Jewish Maps of the Promised Land

In the sixteenth century Jews began to produce maps showing the Exodus to the Promised Land. My aim in this article is to show that, through unique compositions of written biblical references and pictured symbolism (both Jewish and Christian), maps such as the Mantua map (1560s) and, a century later, the Amsterdam Haggadah [Passover] map (1695) were a means of constructing Jewish cultural memory and identity in the Diaspora and fostering aspiration for a second salvation through a return to Zion. I also explore the Jewish approach towards the biblical land as this was reflected in the maps.     

The World Map as an Emblem: Abraham Ortelius and the Stoic Contemplation

Although the close association of word and image in medieval cartography is widely acknowledged, the significance of the relationship after the rediscovery of Ptolemy's Geography and throughout the Renaissance has been overlooked, despite Abraham Ortelius's choice of the term ‘Reader’ for users of the Theatrum orbis terrarum (1570). In this paper, the map of the world, which (as in Ptolemy's Geography) opens Ortelius's Theatrum, is analysed to show how Ortelius's concept of space was very different from Ptolemy's. Attention is drawn to the content of the texts on the map, to Ortelius's notion of geography as the eye of history, and to the importance in the Renaissance of the emblem as a conceit, or device, in the system of acquisition and transmission of knowledge. As in emblems, the words on Ortelius's map are not there to explain or to comment on what is seen but to give the image meaning; the purpose of the map is to invite contemplation of God's world. The map is contradictory, however; for Ortelius's accurate and up‐to‐date presentation of the physical world is qualified by a verbal statement that the world is ‘nothing’, a mere pinpoint in the immensity of the universe. It is concluded that Ortelius was not a geographer in the same way Ptolemy was, and that Ortelius was using geography as a philosopher and his world map as an illustration of his moral and religious thinking.     

神和乃礭：利玛窦世界地图的在华传播及其本土化

在西学东渐史上,利玛窦是一个标志性的人物。他不仅在中国用汉语编写《天主实义》和《交友论》,阐释基督教神学和伦理思想,提出对儒佛的独到分析;与徐光启合译《几何原本》前六卷;并多次译绘汉文世界地图,为中国乃至东亚世界首次完整地展示了世界的面貌。该图见之于明确文字记载的自刻、他人翻刻和摹绘版本多达十余种。笔者根据利玛窦世界地图刊刻和传播的实况,将其版本分为《大瀛全图》与《山海舆地图》、《坤舆万国全图》、《两仪玄览图》三个系列和木刻本、彩绘绢本两种形式;并就“地圆说”与地球知识、“五大州”与“万国”的概念、西方人文地理知识点的介绍及其与中国文化的对话等诸多方面,讨论了利氏世界地图中所传送的新知识、新方法和新词汇,指出该图是明清士人理解整个世界的一个重要的窗口。论文还通过熊明遇的《格致草》、熊人霖的《地纬》、王在晋的《海防纂要》以及晚清的《海国图志》和《瀛寰志略》等,分析了利氏世界地图在晚明至晚清二度本土化的过程,指出该地图在晚清西学知识重建过程中所产生的意义。     

和歌文本解构及中译本的意象重构——以《源氏物语》桐壶卷和歌第二首为中心

《源氏物语》古本由散文体叙事部分与韵文体（和歌）抒情部分构成,散韵两部分密接不离,形成了独特的文体美,是古日本和歌文学向物语文学过渡的一种特殊体例。和歌作为整体文本构架间的肌质,将整部小说各部分有机的衔接、融合。由于和歌用典繁复、隐喻深奥,在其千余年的历史受容过程中歧义繁多。本文以桐壶卷和歌第二首为研究对象,从该首和歌的语义受容、文本解构,及不同中文译本生成的对比研究着手,旨在更好地阐释和歌在文本中的话语机能。     

瓷釉色彩语词的跨文化语义焦点——以青釉为例

在跨文化语境下,色彩词是怎样命名的?相近意义的色彩词有没有语义流变或焦点?同音异字的汉语色彩词组与色彩词的语义比较是怎样的?本文将探讨色彩词的建构与文化影响,使人们在不同文化语境下了解和探讨瓷釉色彩的深层含义,以便合理应用。     

基于网络游记语义分析和GIS可视化的游客时空行为与情绪关系实证研究——以北京市为例

游客的情绪体验在很大程度上影响着他们的体验质量、目的地形象感知及满意度等旅游行为,但情绪和时空行为联系的研究尚未充分展开。本文从时间地理学和行为地理学视角出发,结合情感地理思维,以“马蜂窝网站”2017年北京自由行游记为数据源,通过语义分析识别游客情绪及时空行为要素,并在GIS中叠加整合进行交互分析与解释。一方面,研究揭示了游客时空行为及情绪特征,并探讨了情绪在全局/局部空间自相关的集聚性,以及游客时空行为与情绪的关系;另一方面,归纳出作用于行为和情绪的时空环境条件因素：空间特点、时间预算、与他人的互动。本文通过实证研究总结具体旅游情境下情绪与行为的响应和关联,探索个体时空行为模式中情绪要素的意义,讨论时空环境对行为和情绪的影响,并对区域旅游发展和景区服务管理提供建议。     

Mental maps,segregation, and everyday life in Dar es Salaam,Tanzania

Dar es Salaam, Tanzania, has a long history as a segregated city. Starting in 1891 the German and then later the British colonial government enacted a series of building ordinances that outlined the styles of construction allowed within different areas of the city. Although these policies applied only to the structures themselves, ultimately they served to divide the city into European/Expatriate, Asian, and African areas. In spite of official attempts to integrate the city, postcolonial Dar es Salaam remains a racially segregated place. This segregation extends beyond residence location and affects all aspects of everyday life such as shopping and recreation. This article uses mental maps drawn by some of Dar es Salaam's residents to illustrate the lingering effects of colonial segregation on the knowledge, perception, and experiences residents have in and of today's city. Expatriate, Asian, and African maps include vastly different locations within the city. Those places considered important enough to map demonstrate that colonialism has continued impacts on the spaces and realities of everyday life in contemporary Dar es Salaam.