Evaluation and Scale Forecast of Underground Space Resources of Historical and Cultural Cities in China

Following economic growth in the past three decades, rapid urbanization has caused many pronounced issues, such as spatial scarcity and cultural discontinuity, in Chinese historical and cultural cities. In order to better deal with the diversification of underground space resources, data and information, this study introduces a random forest algorithm and proposes a multi-layer information superposition method. According to the characteristics of different information, starting from qualitative and quantitative aspects, we explore the effective performance of the rational development of underground space resources. Taking Yangzhou City, China, as an example, this paper evaluates the suitability and calculates the development volume of urban underground space. The development capacity, potential value, and comprehensive quality of underground space resources are explored in an attempt to demonstrate the practicality and scientificity of the evaluation method for achieving the developmental goals of urban space reconstruction and historic preservation. On this basis, an underground space scale forecast is carried out to provide decision support for relevant planners, managers, and construction personnel that is conducive to the orderly development of urban space, alleviation of increasing human–land conflicts, and coordination of the protection and development of underground space resources in historical and cultural cities, ultimately promoting sustainable development of cities.

Place, Power and Pedagogy: A Critical Analysis of the Status of Te Atiawa Histories of Place in Port Nicholson Block Secondary Schools and the Possible Application of Place-Based Education Models

<p>This research examines the status of Te Atiawa historical knowledge in Port Nicholson Block secondary schools.(1) It uses the metaphor of tuna (eels) inhabiting the Waitangi Stream in Central Wellington (now pumped underground) to argue that Te Atiawa histories of place need to be resurfaced in local schools, much as the Waitangi Stream has been resurfaced at Waitangi Park. A pre-interview questionnaire enables nine Te Atiawa experts and nine senior history teachers to reflect upon the cultural continuities and discontinuities they experienced when learning about history in familial and secondary school settings. A series of elite interviews also encourages the participants to discuss the dominance of Pakeha grand narrative accounts of New Zealand, local and Maori history. A survey of unit topics taught in 24 Port Nicholson Block secondary school history and social studies classes, meanwhile, provides a snap-shot of topics taught in local history and social studies classes in 2005. These survey results are compared with those of a nationwide survey conducted by the New Zealand History Teachers' Association (2005). Te Atiawa interviewees experienced higher levels of cultural discontinuity than their teacher counterparts. Though the Te Atiawa interviewees' relatives employed a holistic view of history and frequently used landscapes, flora and fauna to serve as historical texts, their teachers (like the teacher participants' relatives and teachers) were less inclined to do so. The Te Atiawa interviewees, moreover, believed their teachers held stereotypical views of Maori historical figures and events. Only one teacher shared similar concerns about the stereotyping of Maori. Some teachers, however, did value familial narratives and particularistic (e.g. local) knowledge. Consequently, these teachers, like their Te Atiawa counterparts, experienced some degree of cultural discontinuity when Eurocentric forms of universalistic knowledge were accorded greater status than the particularistic knowledge of their families and/or local communities. This research, moreover, indicates that Te Atiawa histories of place are still rendered largely invisible in Port Nicholson Block secondary schools' history and social studies classes. Skills associated with GIS mapping and visual, ecological and optimal functional literacy, also appear to be undervalued. Additionally, most of the teacher participants know little about the tribes inhabiting the area they work in and their topic preferences reflect their feelings of disconnectedness. However, the teacher participants are generally supportive of the potential development of a place-based education partnership between the participating schools and local Te Atiawa people. While the Te Atiawa interviewees want meaningful input into the design and delivery of a partnership model, the teachers feel unable to fulfil these wishes. Insufficient professional development opportunities, resource constraints, professional rivalries, student/parental prejudices and timetable constraints are all cited by the teachers as hurdles to be overcome. Consequently, the Te Atiawa interviewees remain alienated from local secondary schools, while the teacher participants feel trapped in an institutional secondary school culture that I liken, metaphorically, to a hinaki (eel trap). Given the barriers that separate the two groups of participants, this research concludes with recommendations for the consideration of all interested parties. (1) There are variations in the naming of this tribal grouping. In addition to Te Atiawa, the names Te Ati Awa and Ngati Awa have also been used to describe the same tribal grouping. I have followed the advice of the principal historian of the Wellington Tenths Trust and used the name Te Atiawa throughout this research.</p>

Place, Power and Pedagogy: A Critical Analysis of the Status of Te Atiawa Histories of Place in Port Nicholson Block Secondary Schools and the Possible Application of Place-Based Education Models

<p>This research examines the status of Te Atiawa historical knowledge in Port Nicholson Block secondary schools.(1) It uses the metaphor of tuna (eels) inhabiting the Waitangi Stream in Central Wellington (now pumped underground) to argue that Te Atiawa histories of place need to be resurfaced in local schools, much as the Waitangi Stream has been resurfaced at Waitangi Park. A pre-interview questionnaire enables nine Te Atiawa experts and nine senior history teachers to reflect upon the cultural continuities and discontinuities they experienced when learning about history in familial and secondary school settings. A series of elite interviews also encourages the participants to discuss the dominance of Pakeha grand narrative accounts of New Zealand, local and Maori history. A survey of unit topics taught in 24 Port Nicholson Block secondary school history and social studies classes, meanwhile, provides a snap-shot of topics taught in local history and social studies classes in 2005. These survey results are compared with those of a nationwide survey conducted by the New Zealand History Teachers' Association (2005). Te Atiawa interviewees experienced higher levels of cultural discontinuity than their teacher counterparts. Though the Te Atiawa interviewees' relatives employed a holistic view of history and frequently used landscapes, flora and fauna to serve as historical texts, their teachers (like the teacher participants' relatives and teachers) were less inclined to do so. The Te Atiawa interviewees, moreover, believed their teachers held stereotypical views of Maori historical figures and events. Only one teacher shared similar concerns about the stereotyping of Maori. Some teachers, however, did value familial narratives and particularistic (e.g. local) knowledge. Consequently, these teachers, like their Te Atiawa counterparts, experienced some degree of cultural discontinuity when Eurocentric forms of universalistic knowledge were accorded greater status than the particularistic knowledge of their families and/or local communities. This research, moreover, indicates that Te Atiawa histories of place are still rendered largely invisible in Port Nicholson Block secondary schools' history and social studies classes. Skills associated with GIS mapping and visual, ecological and optimal functional literacy, also appear to be undervalued. Additionally, most of the teacher participants know little about the tribes inhabiting the area they work in and their topic preferences reflect their feelings of disconnectedness. However, the teacher participants are generally supportive of the potential development of a place-based education partnership between the participating schools and local Te Atiawa people. While the Te Atiawa interviewees want meaningful input into the design and delivery of a partnership model, the teachers feel unable to fulfil these wishes. Insufficient professional development opportunities, resource constraints, professional rivalries, student/parental prejudices and timetable constraints are all cited by the teachers as hurdles to be overcome. Consequently, the Te Atiawa interviewees remain alienated from local secondary schools, while the teacher participants feel trapped in an institutional secondary school culture that I liken, metaphorically, to a hinaki (eel trap). Given the barriers that separate the two groups of participants, this research concludes with recommendations for the consideration of all interested parties. (1) There are variations in the naming of this tribal grouping. In addition to Te Atiawa, the names Te Ati Awa and Ngati Awa have also been used to describe the same tribal grouping. I have followed the advice of the principal historian of the Wellington Tenths Trust and used the name Te Atiawa throughout this research.</p>

CULTURAL DISCONTINUITY : THE DISPERSED OF CHINESE DESCENT FROM THE “LITTLE CHINA” CHINATOWNS OF LASEM

This article aims to analyze how fading the Chinese diaspora culture from Lasem Chinatown over several generations. Previous studies show that Chinese descent's identity and orientation disappeared due to assimilation with the local community during the new order. In fact, there was a tendency for them not to show their Chinese identity from the beginning. This did not pay enough attention to the local context, social situation, and the cultural heritage of Chinese descent between generations. This case study is conducted by interviews, observation, and document study. The data is analyzed using the NVivo Program. Bauböck & Faist’s new concept of diaspora is used to review the phenomenon of the spread of Chinese descent from Lasem Chinatown. This research shows that the Indonesian Chinese people in Lasem tend to refer to themselves as 'Indonesian Chinese Peranakan and are increasingly detached from their identity relationship with their referent origin, China. Their Chinese identity is starting to fade since Chinese cultural heritage through religious rituals has been largely abandoned. Young Chinese children scattered out of Lasem Chinatown and lost their Chinese identity. The novelty in this research is that the assimilation and integration of Peranakan Chinese into local society are precisely related to the acceptance of the Lasem community, instead of Chinese culture's fading.Keywords: Chinese, Descent, Diaspora, Discontinuity, Dispersed

Photography's Exiles: from Painting, Patriarchy, and Patria

This issue is the second part of a two-part October project dealing with the photographic practices of women in Weimar culture and in exile from it. Focusing on seven crucial figures (Ellen Auerbach, Ilse Bing, Anne Fischer, Gisèle Freund, Lotte Jacobi, Germaine Krull, and Grete Stern), the essays collected here address a wide range of productive changes and destructive conflicts challenging traditional models of the photographers' social, artistic, and professional identities. Some of these changes resulted from the impact of emerging technologies (both in the infrastructural organization of everyday life and in photography's own newly evolving technologies of cameras and color) and some from the dismantling of the liberal democratic nation state either by the rise of state socialism in the Soviet Union or of fascism in Germany. When these Weimar photographers had to find refuge in France, in the United States, in South Africa, or in Argentina, they found themselves not only confronted with the demands of a rapidly advancing and controlling culture industry but also with the caesura of cultural discontinuity and the disillusioning effects of living in exile.

New Approaches to ‘Converts’ and ‘Conversion’ in Africa: An Introduction to the Special Issue

It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This literature has often focused on issues of religious change in relation to its own predilection for charismatic and Pentecostal expressions of Christianity and the distinct characteristics of cultural discontinuity within those communities. Another reason for this special issue on religious “conversion” in Africa is the relative lack of studies that engage with religious change beyond Pentecostal, charismatic, and evangelical Protestant contexts. As such, studies on the “conversion” of Ahmadi in West Africa, medieval Ethiopian women, Mormons in twentieth-century southeastern Nigeria, and Orthodox Christians in Uganda are included, as is a fascinating case of what it means to “trod the path” of Rastafari in Ghana. Taken together, these contributions suggest new and important paths forward with respect to “conversion,” including critiquing and perhaps even discarding the term in certain contexts. Ultimately, we want these articles to illuminate the many ways that Africans across the continent have engaged (and continue to engage) with beliefs, practices, ideas, and communities—including the changes they make in their own lives and in the lives of those communities.

ХРОНОЛОГИЯ И ВОПРОСЫ ПЕРИОДИЗАЦИИ ГРАВЕТТИЙСКИХ ПАМЯТНИКОВ В КОСТЕНКОВСКО-БОРЩЕВСКОМ МИКРОРЕГИОНЕ

Over a hundred 14C dates have been obtained from the Gravettian cultural layers in the Kostenki-Borshchevo Lo- cality. Almost half of them come from Kostenki 1/I cultural layer. Datings on bone samples are prevalent. In a series of datings, they vary for almost each site, providing an opportunity to demonstrate one’s chronological preferences and choose a specific timepoint (Fig. 1). The most reliable idea for development of the Gravettian periodization is to examine certain complexes in the context of structural changes of the missiles points typology in the course of time. Thus the Gravettian can be divided into the early phase of ~27,000–25,000 yr uncal BP (Kostenki 8/II), the middle phase of ~25,000–24,000 yr uncal BP (Kostenki 4, Kostenki 9 and Borshchevo 5/I), the late phase of ~23,000–22,000 yr uncal BP (Kostenki 1/I, 13, 14/I and 18) and the final phase ~22,000–21,000 yr uncal BP (Kostenki 21/III). The definitive cultural discontinuity falls upon ~24000/23000 yr uncal BP when the backed points were replaced by the shouldered ones.

What does ‘holism’ mean in Indigenous mental health?

In Canada, suicide and depression rates are much higher among Indigenous populations compared to the general population. Colonial practices, cultural discontinuity, marginalization, and oppression have led to many of the mental health issues faced by Indigenous populations today. Recent literature emphasizes the importance of culture in the treatment and prevention of mental health problems among Indigenous peoples. Unfortunately, Indigenous perspectives on mental health or wellness in the peer-reviewed literature are often limited. This review aims to incorporate the grey literature produced by Indigenous organizations to better describe what ‘holism’ is as it relates to the wellness of Indigenous peoples, and to identify some practical implications of this understanding for healthcare providers addressing the needs of Indigenous patients and clients.

“Our lifestyle is a mix-match”: Traditional healers talk about suicide and suicide prevention in South Africa

Practitioners of traditional African medicine (traditional healers) are an important part of the health care system in South Africa, yet their voices are often absent from discussions about public health. In this context, we set out to investigate how a group of traditional healers in South Africa understand suicide and suicide prevention. In-depth, semistructured interviews were conducted with 6 traditional healers and analysed using thematic content analysis. The traditional healers report they are frequently consulted by suicidal individuals and they are confident about their ability to help people in a suicidal crisis. Findings suggest that traditional healers understand suicidal behaviour as a symptom of social disconnection and cultural discontinuity. Traditional healers report that suicidal individuals can be helped by reestablishing interpersonal connections, reconnecting to family and ancestors, and renewing their cultural identities through rituals. These findings suggest that there is some congruence between the way traditional healers understand suicide and the Western scientific and biomedical literature. Our findings raise important questions about cultural approaches to suicide research which are commonly premised on dualistic thinking that constructs culture as something distinct from Western biomedicine.