Once there was a tree called “niu.”2 Every part of the tree was useful for sustaining physical and spiritual life: the Islanders used the leaves to weave beautiful baskets, fans, hats, floor coverings, and thatch, and they used the trunks for house posts, drums, and wooden vessels. The Islanders drank the sweet nectar of the tree’s coconuts and snacked on the firm flesh all day long; they made cooking sauces from the fermented flesh, wove strong rope from the husks, and made coconut milk to cook all kinds of delicious food dishes, desserts, and more. This was a tree that gave in all kinds of ways; every single part of the tree had a use. It was the most generous of trees, so the people called it “the tree of life.” And the people were happy. Many years later, strangers came to this island with their money and seduced themwith what money could buy: good-paying jobs, better houses, more material or foreign things to own, fancy cars and clothes, and so on. Their lawmakers also told them that if they wanted the foreigners from outside to keep coming with their dollars, they had to remove all the coconuts from the trees in case they fell on the heads of strangers who did not know anything about the tree. And the people believed. Suddenly, an invisible virus attacked all the people on the island, including the foreigners. So the strangers fled back to where they came from. The people lost their jobs. Without money, they could not afford to buy food from the supermarkets. Instead, they had to stay at home, wear masks around their faces, and protect themselves from the virus or they would die. While everyone and everything was on lockdown, the coconut trees started to bear fruit again. There being no people available to abort the emerging coconuts, the fruit of the trees grew to full maturity. When the pandemic was over and the Islanders reappeared, they saw the coconuts on the trees again! It was then that they REMEMBERED what the tree had meant to them before the strangers appeared. They said to themselves, “Never again!” And they resumed planting groves of coconut trees to
{"title":"Editor's Note: Interdisciplinarity Reimagined","authors":"Vilsoni T. Hereniko","doi":"10.1353/cp.2022.0058","DOIUrl":"https://doi.org/10.1353/cp.2022.0058","url":null,"abstract":"Once there was a tree called “niu.”2 Every part of the tree was useful for sustaining physical and spiritual life: the Islanders used the leaves to weave beautiful baskets, fans, hats, floor coverings, and thatch, and they used the trunks for house posts, drums, and wooden vessels. The Islanders drank the sweet nectar of the tree’s coconuts and snacked on the firm flesh all day long; they made cooking sauces from the fermented flesh, wove strong rope from the husks, and made coconut milk to cook all kinds of delicious food dishes, desserts, and more. This was a tree that gave in all kinds of ways; every single part of the tree had a use. It was the most generous of trees, so the people called it “the tree of life.” And the people were happy. Many years later, strangers came to this island with their money and seduced themwith what money could buy: good-paying jobs, better houses, more material or foreign things to own, fancy cars and clothes, and so on. Their lawmakers also told them that if they wanted the foreigners from outside to keep coming with their dollars, they had to remove all the coconuts from the trees in case they fell on the heads of strangers who did not know anything about the tree. And the people believed. Suddenly, an invisible virus attacked all the people on the island, including the foreigners. So the strangers fled back to where they came from. The people lost their jobs. Without money, they could not afford to buy food from the supermarkets. Instead, they had to stay at home, wear masks around their faces, and protect themselves from the virus or they would die. While everyone and everything was on lockdown, the coconut trees started to bear fruit again. There being no people available to abort the emerging coconuts, the fruit of the trees grew to full maturity. When the pandemic was over and the Islanders reappeared, they saw the coconuts on the trees again! It was then that they REMEMBERED what the tree had meant to them before the strangers appeared. They said to themselves, “Never again!” And they resumed planting groves of coconut trees to","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46097429","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
the southeastern Solomon Islands, where Indigenous techniques and interisland voyaging continue to be practiced. In discussing leadership and spiritual power (88–89), there is no acknowledgment of Marshall Sahlins, Irving Goldman, Firth, or the many other prominent commentators. Later, Thomas states that “Austronesian cultures seem to have privileged the ‘founders’ of particular communities” (97), without considering Sahlins’s notion of “the stranger-king” (laid out at some length in 1981). Given the intended audience, Thomas justifiably avoids excessive detail. Still, decades of debate on this important topic deserve some recognition. One factual error in the book involves Satawalese navigator Mau Piailug, who guided Hōkūle‘a without instruments from Hawai‘i to Tahiti. Thomas states that Piailug “used standard modern instruments on the return leg” (133). In fact, he did not participate in the return voyage, instead leaving directly from Tahiti for his home on Satawal (see Ben R Finney’s Hokule‘a: The Way to Tahiti [1979]). While the work would have benefitted from more comprehensive coverage and better fact-checking, Voyagers is generally well written and amply illustrated. It is accessible, contains valuable information, pays due respect to Islanders and their accomplishments, and may help inspire readers to explore the region and its people in greater depth.
所罗门群岛东南部，土著技术和岛屿间航行继续在那里进行。在讨论领导力和精神力量(88-89)时，没有提到马歇尔·萨林斯、欧文·戈德曼、费斯或许多其他杰出的评论家。后来，托马斯指出，“南岛文化似乎对特定社区的‘创始人’享有特权”(97)，而没有考虑到萨林斯的“陌生人国王”概念(1981年详细阐述)。考虑到目标读者，托马斯合理地避免了过多的细节。尽管如此，几十年来关于这一重要话题的辩论值得得到一些认可。书中的一个事实错误涉及萨塔瓦勒航海家Mau Piailug，他在没有仪器的情况下将Hōkūle 'a从夏威夷引导到塔希提岛。托马斯指出，皮埃卢格“在回程时使用了标准的现代仪器”(133)。事实上，他并没有参加返航，而是直接从塔希提岛返回他在萨塔瓦尔岛的家(见Ben R Finney的《Hokule’a: the Way to Tahiti》[1979])。虽然如果能有更全面的报道和更好的事实核查，这项工作将会受益，但总的来说，《旅行者》写得很好，插图也很充分。它易于阅读，包含有价值的信息，对岛民及其成就给予应有的尊重，并可能有助于激励读者更深入地探索该地区及其人民。
{"title":"Pacific Possessions: The Pursuit of Authenticity in Nineteenth-Century Oceanian Travel Accounts by Chris J Thomas (review)","authors":"Leanne P. Day","doi":"10.1353/cp.2022.0051","DOIUrl":"https://doi.org/10.1353/cp.2022.0051","url":null,"abstract":"the southeastern Solomon Islands, where Indigenous techniques and interisland voyaging continue to be practiced. In discussing leadership and spiritual power (88–89), there is no acknowledgment of Marshall Sahlins, Irving Goldman, Firth, or the many other prominent commentators. Later, Thomas states that “Austronesian cultures seem to have privileged the ‘founders’ of particular communities” (97), without considering Sahlins’s notion of “the stranger-king” (laid out at some length in 1981). Given the intended audience, Thomas justifiably avoids excessive detail. Still, decades of debate on this important topic deserve some recognition. One factual error in the book involves Satawalese navigator Mau Piailug, who guided Hōkūle‘a without instruments from Hawai‘i to Tahiti. Thomas states that Piailug “used standard modern instruments on the return leg” (133). In fact, he did not participate in the return voyage, instead leaving directly from Tahiti for his home on Satawal (see Ben R Finney’s Hokule‘a: The Way to Tahiti [1979]). While the work would have benefitted from more comprehensive coverage and better fact-checking, Voyagers is generally well written and amply illustrated. It is accessible, contains valuable information, pays due respect to Islanders and their accomplishments, and may help inspire readers to explore the region and its people in greater depth.","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44623040","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
each year, giving us a glimpse into the capacity of labor and love for the land. As the film moves from one mo‘olelo to another, it honors the kūpuna and ‘ohana (families) of these places and the place-based knowledge that has accumulated over time and lives on through successive generations. Restoring loko i‘a is a connection to the past, linking Kānaka Maoli physically, mentally, and spiritually with kūpuna when they visit these spaces. The film also frames loko i‘a practices within education and academia, giving viewers a sense of how valuable these systems and ‘ike kūpuna (ancestral knowledge) are to elevating current and future generations. Through understanding the functions within a loko i‘a, we begin to understand the importance of kilo (keen observation) of our environment and our relationship with it. Indigenous kūpuna were biologists, ecologists, architects, historians, natural resource managers, and much more than what Western society knows today, as practicing kilo was essential to their daily lifestyle and a foundation for sustaining their connection with ‘āina and those around them. The concept of loko i‘a embodies a space of productivity, as it is a reflection of the mauka (upland) and makai (oceanside) systems and the delicate balance that must be maintained between them. That is why restoring wai (fresh water) from upland streams and groundwater springs is so important to the functioning of loko i‘a, as well as managing the health of ocean fisheries. As a Native Hawaiian and an academic graduate student researcher who has had the privilege to work with loko i‘a restoration efforts and conduct projects in such places, this film is a great reminder of my role in our collective kuleana to care for and perpetuate ‘ike kūpuna. As Aunty Kehaulani Lum, a kia‘i at Pā‘aiau loko i‘a, graciously shared during a panel discussion on the film hosted by Historic Hawai‘i Foundation on 27 October 2021: “‘Āina is our textbook, and the biggest tool is our heart.” Kai Piha: Nā Loko I‘a is a testament to Native Hawaiian resilience and the knowledge that exists within us, which we pass down over generations.
每一年，都让我们看到他们的劳动能力和对土地的热爱。随着影片从一个mo ' olelo转到另一个mo ' olelo，它向这些地方的kūpuna和' ohana(家庭)致敬，以及随着时间的推移而积累并代代相传的基于地方的知识。恢复loko i 'a是一种与过去的联系，当他们访问这些空间时，将Kānaka毛利人的身体，精神和精神与kūpuna联系起来。影片还勾勒了教育和学术界的loko i ' a实践，让观众感受到这些系统以及kūpuna(祖先的知识)对于提升当代人和后代的价值。通过了解loko i 'a的功能，我们开始了解对环境的敏锐观察以及我们与环境的关系的重要性。原住民kūpuna是生物学家、生态学家、建筑师、历史学家、自然资源管理者，远比今天西方社会所知道的更多，因为练习kilo是他们日常生活方式的必要组成部分，也是维持他们与āina和周围人联系的基础。loko i 'a的概念体现了一个生产力空间，因为它反映了mauka(高地)和makai(海边)系统，以及它们之间必须保持的微妙平衡。这就是为什么从高地溪流和地下水泉中恢复淡水对loko i 'a的功能以及管理海洋渔业的健康如此重要。作为一名夏威夷原住民和一名学术研究生研究员，我有幸参与了loko i ' a的修复工作，并在这些地方开展了项目，这部电影很好地提醒了我在我们的集体kuleana中所扮演的角色，即关心和延续kūpuna。正如pha ' aiau loko i ' a的基亚伊人Kehaulani Lum阿姨在2021年10月27日由夏威夷历史基金会主办的关于这部电影的小组讨论中慷慨地分享的那样:“Āina是我们的教科书，最大的工具是我们的心。”Kai Piha: Nā Loko I 'a是夏威夷原住民的韧性和知识的证明，这些知识存在于我们身上，我们代代相传。
{"title":"Kalaupapa Place Names: Waikolu to Nihoa by John R K Clark (review)","authors":"Charles M. Langlas","doi":"10.1353/cp.2022.0057","DOIUrl":"https://doi.org/10.1353/cp.2022.0057","url":null,"abstract":"each year, giving us a glimpse into the capacity of labor and love for the land. As the film moves from one mo‘olelo to another, it honors the kūpuna and ‘ohana (families) of these places and the place-based knowledge that has accumulated over time and lives on through successive generations. Restoring loko i‘a is a connection to the past, linking Kānaka Maoli physically, mentally, and spiritually with kūpuna when they visit these spaces. The film also frames loko i‘a practices within education and academia, giving viewers a sense of how valuable these systems and ‘ike kūpuna (ancestral knowledge) are to elevating current and future generations. Through understanding the functions within a loko i‘a, we begin to understand the importance of kilo (keen observation) of our environment and our relationship with it. Indigenous kūpuna were biologists, ecologists, architects, historians, natural resource managers, and much more than what Western society knows today, as practicing kilo was essential to their daily lifestyle and a foundation for sustaining their connection with ‘āina and those around them. The concept of loko i‘a embodies a space of productivity, as it is a reflection of the mauka (upland) and makai (oceanside) systems and the delicate balance that must be maintained between them. That is why restoring wai (fresh water) from upland streams and groundwater springs is so important to the functioning of loko i‘a, as well as managing the health of ocean fisheries. As a Native Hawaiian and an academic graduate student researcher who has had the privilege to work with loko i‘a restoration efforts and conduct projects in such places, this film is a great reminder of my role in our collective kuleana to care for and perpetuate ‘ike kūpuna. As Aunty Kehaulani Lum, a kia‘i at Pā‘aiau loko i‘a, graciously shared during a panel discussion on the film hosted by Historic Hawai‘i Foundation on 27 October 2021: “‘Āina is our textbook, and the biggest tool is our heart.” Kai Piha: Nā Loko I‘a is a testament to Native Hawaiian resilience and the knowledge that exists within us, which we pass down over generations.","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42593368","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The global Coronavirus Disease 2019 (COVID-19) pandemic dominated regional and international politics throughout 2020. Despite many Pacific countries avoiding the worst impacts, the pandemic highlighted social, political, and economic inequalities, with many vulnerable communities affected by overburdened health systems, changes in food production, and disruption of the formal and informal economy. Here, Maclellan discusses the economic impacts of COVID-19 in the Pacific.
{"title":"The Region in Review: International Issues and Events, 2021","authors":"N. Maclellan","doi":"10.1353/cp.2022.0049","DOIUrl":"https://doi.org/10.1353/cp.2022.0049","url":null,"abstract":"The global Coronavirus Disease 2019 (COVID-19) pandemic dominated regional and international politics throughout 2020. Despite many Pacific countries avoiding the worst impacts, the pandemic highlighted social, political, and economic inequalities, with many vulnerable communities affected by overburdened health systems, changes in food production, and disruption of the formal and informal economy. Here, Maclellan discusses the economic impacts of COVID-19 in the Pacific.","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49536958","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Voyagers: The Settlement of the Pacific by Nicholas Thomas (review)","authors":"R. Feinberg","doi":"10.1353/cp.2022.0056","DOIUrl":"https://doi.org/10.1353/cp.2022.0056","url":null,"abstract":"","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42808506","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Refiti, Anna-Chr Engels-Schwarzpaul, Billie Lythberg, V. Smith, Layne Waerea
Abstract:This dialogue is a structured account of an experiment that we, as researchers in the Vā Moana–Pacific Spaces cluster at Auckland University of Technology, carried out during and between lockdowns in Tāmaki Makaurau Auckland during the covid-19 pandemic in 2020–2021. The previous year, Vā Moana had begun to investigate how—without shared physical presence—virtual participation in events can uphold central Māori and Moana (Pacific) traditional values of tikanga (te reo Māori: correct procedure, custom) and teu le vā (gagana Sāmoa: nurturing relational space). Aspects of our research concern practices that continue to emphasize vā—as the attachment and feeling for place and relatedness—outside the Pacific homelands. These nascent practices contribute to an emerging understanding of place as an imaginary space of belonging, in which online environments (the digital vā) play a role. The outbreak of covid-19 gave this general interest unexpected but sharp focus. In this essay, we present, contextualize, and analyze excerpts from three conversations between Vā Moana team members in Aotearoa. Held during, between, and after lockdown periods between March and November 2020, these conversations were conducted either fully online or in a blended format. In the latter case, some members met face-to-face in a "hub," and others used online platforms to participate in reviewing and reorganizing our research relationships under the new conditions, using the challenge thrown before us as an opportunity for experimentation and change.
摘要:本对话是对一项实验的结构化描述，我们作为奥克兰理工大学Vā Moana-Pacific Spaces集群的研究人员，在2020-2021年covid-19大流行期间Tāmaki奥克兰马科劳封锁期间和封锁之间进行了这项实验。去年，Vā Moana开始研究在没有共享实体存在的情况下，虚拟参与活动如何维护中心Māori和Moana(太平洋)的传统价值观tikanga (The reo Māori:正确的程序和习俗)和teu le Vā (gagana Sāmoa:培育关系空间)。我们的研究方面关注的实践继续强调vā-as对太平洋家园之外的地方和关系的依恋和感觉。这些新兴的实践有助于人们逐渐认识到，地方是一个假想的归属空间，在这个空间中，网络环境(数字vā)发挥了作用。2019冠状病毒病的爆发出乎意料地引起了人们的普遍关注。在这篇文章中，我们呈现，语境化，并分析摘录自三个对话之间的Vā Moana团队成员在奥特罗阿。这些对话在2020年3月至11月的封锁期间、期间和之后进行，要么完全在线进行，要么以混合形式进行。在后一种情况下，一些成员在“中心”面对面会面，另一些成员则利用在线平台参与审查和重组我们在新条件下的研究关系，将摆在我们面前的挑战作为实验和变革的机会。
{"title":"A Different Kind of Vā: Spiraling through Time and Space","authors":"A. Refiti, Anna-Chr Engels-Schwarzpaul, Billie Lythberg, V. Smith, Layne Waerea","doi":"10.1353/cp.2022.0060","DOIUrl":"https://doi.org/10.1353/cp.2022.0060","url":null,"abstract":"Abstract:This dialogue is a structured account of an experiment that we, as researchers in the Vā Moana–Pacific Spaces cluster at Auckland University of Technology, carried out during and between lockdowns in Tāmaki Makaurau Auckland during the covid-19 pandemic in 2020–2021. The previous year, Vā Moana had begun to investigate how—without shared physical presence—virtual participation in events can uphold central Māori and Moana (Pacific) traditional values of tikanga (te reo Māori: correct procedure, custom) and teu le vā (gagana Sāmoa: nurturing relational space). Aspects of our research concern practices that continue to emphasize vā—as the attachment and feeling for place and relatedness—outside the Pacific homelands. These nascent practices contribute to an emerging understanding of place as an imaginary space of belonging, in which online environments (the digital vā) play a role. The outbreak of covid-19 gave this general interest unexpected but sharp focus. In this essay, we present, contextualize, and analyze excerpts from three conversations between Vā Moana team members in Aotearoa. Held during, between, and after lockdown periods between March and November 2020, these conversations were conducted either fully online or in a blended format. In the latter case, some members met face-to-face in a \"hub,\" and others used online platforms to participate in reviewing and reorganizing our research relationships under the new conditions, using the challenge thrown before us as an opportunity for experimentation and change.","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46124367","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
writers became unsettled through their Pacific encounters and fervent desires for a nonexistent precolonial romanticized Oceanian experience, Thomas centers the generative work of literary narrative as an authenticating process that ultimately cannot forget its Western lens. Pacific Possessions contributes to contemporary discussions of tourism, globalization, decolonization, and metaphorical spaces of encounters on the beach, the page, and the photograph.
{"title":"Reawakened: Traditional Navigators of Te Moana-nui-a-Kiwa by Jeff Evans (review)","authors":"Meagan Harden","doi":"10.1353/cp.2022.0053","DOIUrl":"https://doi.org/10.1353/cp.2022.0053","url":null,"abstract":"writers became unsettled through their Pacific encounters and fervent desires for a nonexistent precolonial romanticized Oceanian experience, Thomas centers the generative work of literary narrative as an authenticating process that ultimately cannot forget its Western lens. Pacific Possessions contributes to contemporary discussions of tourism, globalization, decolonization, and metaphorical spaces of encounters on the beach, the page, and the photograph.","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42081578","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Margaret Mead by Paul Shankman (review)","authors":"N. Mcdowell","doi":"10.1353/cp.2022.0054","DOIUrl":"https://doi.org/10.1353/cp.2022.0054","url":null,"abstract":"","PeriodicalId":51783,"journal":{"name":"Contemporary Pacific","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45165432","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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