羌族女童辍学调查与思考——以阿坝州茂县赤不苏中学为例

从文化的视野诠释民族地区女童辍学问题是女童教育研究领域的新尝试。笔者运用叙事研究方法,深入羌族地区一个村寨进行了田野考察,尝试从研究对象的生活经历中理解辍学问题,并从经济贫困、文化变迁、文化心理等层面解释民族地区女童辍学的原因。在民族地区社会转型期,我们有必要对包括女童辍学在内的多种教育问题做文化分析,这也是从根本上认识乃至解决当前诸多教育问题的新路。     

文化保护视域下黑龙江少数民族教育探析

少数民族文化教育面临的困境是民族文化保护必须面对的现实问题。黑龙江少数民族传统文化教育不论从民族学校的规模与民族学校中民族学生成份以及民族文化在民族教育中所占比重来看,对民族文化的保护与传播均显不足。要构建以民族文化保护为主导的乡村民族教育体系必须加强民族文化校本课程的建设、利用家庭教育优势、培养民族文化氛围,全方位促进民族教育事业发展。     

黑龙江省朝鲜族学校民族礼仪教育研究

民族文化的传承、发展与创新是促进少数民族地区文化建设及和谐社会的重要条件,也是民族的精神支柱和源泉.但是随着经济全球化进程的加快,物质的丰富,注重主流文化的主体地位,很多朝鲜族学生对民族传统礼节知之甚少,日趋淡漠,面临着消亡的边缘.本文提供了在民族传统文化教育研究过程中获得的体会,分析加强传统文化教育的必要性以及教育方法,强调学校是民族传统文化传播的主要场所,民族学校有义务传承优秀传统文化,并提出了黑龙江省朝鲜族中小学开展民族传统文化教育的建议.     

现代化背景下土家族新型村落文化传统的生成——以湖北省成丰县唐崖司村为个案

在现代化背景下,以土家族为主体的唐崖司村村落文化已经历并正在经历着不同程度的转型,但并不是传统文化及其内涵的全部丧失,而是传统因素和现代因素互渗、整合和重构,即正在生成着新的文化传统.本文以现代化为背景,以村落文化的视野,论述了唐崖司村的婚姻、生育、教育方面的转型与变迁问题,探讨了婚姻变迁的内外因及传统与现代在村落文化中相互渗透,相互支持的问题,阐述了土家族民族文化转型中的深刻矛盾及对策建议.     

乌江流域民族文化教育问题研究

乌江流域民族地区的民族文化如何引入学校教育教学活动,这是该地区各级各类学校需要认真思考的问题.民族文化的传承,应做好以下几方面的工作:一是建立民族文化职业传承人制度,二是提高民间艺人和文化人的地位,三是把民族文化纳入教学内容.各级各类学校在推进民族文化教育时要做到:一是任务各不相同,二是措施要恰当有力.在将民族文化教育从校内延伸到校外的过程中,要努力做到:第一,加强校园多元文化建设;第二,整合民族文化课程资源;第三,拓宽任课教师文化视野;第四,扩大文化传承范围.     

西藏跨越式发展与民族文化的调适

以跨越式发展为路径的西藏现代化进程使西藏的经济社会得到了快速的发展,但也对西藏传统民族文化造成了巨大的影响。西藏民族文化已经表现出一定程度上的文化失调现象,如何使西藏传统民族文化更好地调适于这一变迁过程就显得非常迫切。文章认为,西藏传统民族文化的调适基础在于保护文化,精髓在于文化自觉,动力来源于文化创新。只有高度重视西藏民族文化建设,才能更好地实现西藏跨越式发展。     

传统文化习俗与学校教育——教育人类学的视角

传统文化习俗作为一种历史的积淀,与现代教育的产生和发展密不可分.一个族群的传统文化习俗与历史背景,会在一定程度上影响其成员的学业成就.本研究在实地调研的基础上,探讨土瑶传统文化习俗与学校教育之间的关系及其对土瑶儿童学业成就的影响,通过对土瑶部分传统文化习俗的"深度描写",揭示学校院墙之外影响学校教育发展的因素,从文化的视角和层面来探究土瑶学校教育失败的根源.     

民族团结进步教育与民族传统文化分析

我国是一个统一的多民族国家,各族人民共同创造了灿烂的中华文化,其内涵与民族团结进步教育的意义不谋而合,民族团结进步教育为传承民族传统文化提供良好平台,二者共荣互促。文章浅要阐述了民族传统文化的特点,分析了民族团结进步教育与民族传统文化的关系,并从中得到民族团结进步教育与民族传统文化相互促进、相互发展的启示。     

城市族际交往中的“民族心理距离”研究——以青海省西宁市为例

研究民族之间的心理距离,必须深入考察多民族地区不同民族社会文化交往状况,从而发掘影响民族正常交往的隐性因子.在民族众多的西宁市,不同民族在交往中仍然存在远近不等的民族心理距离,其产生的原因主要是民族文化特别是宗教信仰的差异及人们对他民族文化认知的偏差,同时这种现象也是多民族地区多元文化相互调适中的必然现象.当前,和谐与发展是多民族地区的主题,消除民族交往中的“民族心理距离”,加强民族之间的对话与交流就显得十分重要.     

多元文化背景下家庭教育与少数民族文化传承问题

在多元文化并存的背景下,少数民族文化现代化成了民族文化传承的必然趋势,少数民族文化如何传承是个迫切需要解决的问题.学校教育、家庭教育和社会是民族文化传承的基本途径.其中,家庭作为民族文化的载体,通过家庭教育保存和传递民族文化,传播各民族的传统美德.家庭教育是延续和发展人类文明的一种传统手段.本文试从家庭教育中探寻在多元文化背景下少数民族文化的传承问题.     

对撒拉族女童教育状况的人类学调查与研究

撒拉族青少年的教育状况,尤其女童教育状况自20世纪80年代初以来一直不容乐观,备受关注。本文从教育人类学的角度,参考先前学者的调查结果,结合当地实际,对新世纪撒拉族女童的教育状况进行了调查与分析。在分析了影响撒拉族女童教育的主、客观两个方面的原因后,作者提出少数民族女童的教育状况,不能仅仅凭借学校教育为本来做结论,与家庭教育有关的少数民族"本土文化"教育也不容忽视。     

东乡族双语使用与教学的人类学调查与思考

东乡族教育状况一直不容乐观,各项教育指标长期处于国内各民族之末。在当代中国,针对有语言无文字少数民族的学校教育提升,东乡族以东乡语辅助汉语教学,最终达到完全汉语教学的实践意义重大。本文基于历史文献和田野工作,对东乡地区历史和现实的语言使用情况及学校双语教学情况进行了调查研究。     

近代西康藏族"雇读"现象探析

近代我国少数民族聚居区在执行汉化教育的过程中,曾出现一种"雇读"现象,即少数民族视入学读汉文为当差,多愿出钱或出物作为报酬雇请他人顶替学差名额读书.西康藏族"雇读"即是近代教育改革中民族文化冲突的典型个案.本文分析西康藏族"雇读"现象的背景、演变过程及其影响,并着重从语言文化、宗教观念、价值观念等方面的差异与冲突分析了藏族"雇读"现象产生的原因,指出"雇读"在本质上是藏文化对汉化教育的排斥和抵制,是两种教育体制、两种文化不兼容的集中体现.     

云南少数民族地区双语教育探析

本文阐述了在多语言、多文种、多民族的云南省,实施双语教育的基本情况和主要政策、做法,总结了实施双语教育的主要经验,分析了在民族平等、保护和传承少数民族的优秀传统文化,促进少数民族和民族地区较快经济社会发展等方面的意义.     

青海牧区双语教育发展问题研究报告

本文将共时和历时、典型调查和综合分析相结合,回顾了青海藏族现代教育的百年发展历程,综合分析了目前藏族牧区的教育教学现状和趋势,剖析了当前青海牧区藏汉双语教育面临的困难和突出问题,并从把握特色、瞄准关键、夯实基础、务实创新和突出效益等五个方面提出了对策。     

贾理:苗族传统社会内部的“官学”体系

苗族贾理的传承提供了反思少数民族原生形态教育的新视角。在主流文化尚未大规模进入前,西南少数民族有各自文化传承的内容与方式。本文基于黔东南州丹寨县的田野考察,在历史语境背景下、从苗族贾理传承的形式和内容两个维度论证其补充儒学教化而成为苗族传统社会内部的“官学”,尤其是贾师办班授贾形式因其正式性、目的性可视作苗族特色“私塾”雏形。西南与中原同属一个文化共同体,贾理融通转化儒家思想,在育人、传承地方性知识和文化认同等方面发挥了民族文化的教育功能。于现代社会转型背景下,重审典型民族文化教育活动有助于增强中华民族共同体意识。     

现代文明背景下的传统文化传承——以“羌族文化进校园”活动在四川汶川县的实践为例

Modernization and globalization have already become the central themes of contem-porary China. As the carriers of traditional ethnic culture, ethnic minority villages and families have inevitably been involved in this development trend. After school-aged children in ethnic minority fami-lies enter schools, they are separated from their o-riginal cultural environment; meanwhile, the school curriculum is entirely based on the modern western education system. As a result, traditional culture inheritance among contemporary China’s younger generations has been facing unprecedented challenges and crises. The project of ‘Ethnic Culture Entering School Activities’ , which has been implemented in some ethnic minority regions in recent years, can be considered as a beneficial effort to realize the live transmission of ethnic intangible culture by means of school education. ‘Ethnic Culture Ente-ring School Activities ’ , was first initiated in Guizhou province, and later was gradually expand-ed to Yunnan, Guangxi, Hunan, and other prov-inces that have a number of ethnic minorities. Al-though Sichuan province is home to many Tibetan, Qiang , and Yi peoples, this project was implemen-ted in Sichuan very late, thus there is little rele-vant research. Based on the investigations on the status of ‘Qiang Culture entering School Activi-ties’ at three schools in Sichuan’s Wenchuan coun-ty, this article summarizes the characteristics and existing problems in different schools for the trans-mission of ethnic culture so as to provide a reliable reference for related projects in the future. With a survey analysis, the author discovers that ‘Qiang Culture entering School Activities’ at these three schools show differences in terms of the richness of course design, the awareness of its im-portance, and implementation effect; meanwhile, those exiting problems not only reveal the perva-siveness of this project throughout southwest Chi-na, but also show the individual particularities caused by geographical location, school level, and main tasks. Moreover, when investigating these is-sues more deeply, four ‘hidden’ features can be summarized as follows:First, there are structural differences between ordinary elementary and middle schools and voca-tional schools. Vocational schools emphasize more on the transmission of ethnic cultures. Second, the traditional culture of local ethnic minorities has been inherited more naturally in the marginal regions than those more urbanized re-gions. Third, although they are all recognized as in-tangible heritage, different types of traditional cul-ture have an unequal development. The performing type such as singing and dancing shows the most superior transmission ability in ethnic culture; the second superior type is traditional handicraft while ethnic language is obviously the most difficult one in terms of the transmission of ethnic culture. Fourth, the ‘Ethnic Culture Entering School Activities ’ project in different ethnic minority groups has the unbalanced development even in the same region. In the Aba Tibetan and Qiang Auton-omous Prefecture, the Qiang elites generally com-plain that their minority groups have received far less favorable national preferential policies and are viewed with less importance than Tibetan people. The compiling of Tibetan textbooks, Tibetan lan-guage curriculum, and bilingual examination sys-tem are more conducive to the transmission of Ti-betan culture. Concerning the above mentioned problems, this article puts forward the following suggestions:first, the relevant administration should further in-crease the capital investment, and promote the training of teaching staff and school-based text-books;second, local education departments should set up an efficient assessment and incentive mecha-nism, and promote the formation of a social envi-ronment wherein ethnic cultural study has useful applications;finally, schools in ethnic minority re-gions should strengthen cooperation and exchanges among themselves, and build connections with rel-evant education administrations and research insti-tutions. The fundamental difficulty in implementing the ‘Ethnic Culture Entering School Activities ’ project lies in the fact that traditional culture has not been included in the examination content of the modern education system. Therefore, in the ele-mentary and middle school education, the primary goal is to increase the enrollment rate of students, while the transmission of traditional culture is noth-ing more than a slogan. In order to achieve the goal of integrating traditional ethnic culture into the modern education system, we must rely on the co-operation among education administrations, schools, families, and society as a whole, and constantly improve corresponding assessment and incentive mechanisms, thus jointly creating a so-cial environment that ethnic culture has useful ap-plications. Meanwhile, intangible cultural carri-ers, intellectuals who desire to disseminate their ethnic culture, and the parents of the students should all be encouraged to participate; by doing so, we can accelerate the spread of ethnic culture into local schools step by step.     

清代八旗异姓世爵世职教育述论

八旗异姓世爵世职教育,是清代民族教育的重要组成部分,是前所未有的设学施教。作为一种特色教育,它滥觞于天命时对贝勒大臣子弟的施教。顺、康年间,这种教育通过八旗官学渠道来实施。雍正末年,八旗官学特设汉教习,专司世职子弟的教育。于是,世职教育开始向专学教育过渡。至乾隆初,世职幼学(官学)创设,八旗世爵世职教育成为名副其实的一种专门教育。     

Multicultural education: the state of play from an Australian perspective

This article reports on the first comprehensive survey of public school teachers in the Australian state of New South Wales (NSW) around issues of multicultural and English as Second Language (ESL) education. While there is substantial literature on multicultural education – what it should and shouldn’t be – there is much that is left unexplored in research in the area, not least of which is the characteristics of the teaching labour force. In this article, we ‘take stock’ of multicultural education, not by engaging with philosophical debates about multiculturalism as an ethical or policy practice, but as an auditing of what exists in the name of multicultural education. Drawing on a sample of over 5000 respondents, the article documents the changing cultural profile of the profession and highlights gaps in pre-service training and professional learning of teachers in terms of meeting the needs of Australia’s increasingly culturally and linguistically complex school populations.     

少数民族传统艺术资源课程开发究探

少数民族传统艺术资源课程开发,不仅可以丰富少数民族地区农村学校艺术教育,而且可以传承发展民族传统艺术。传统艺术资源课程开发,要求教师树立课程资源意识,正确认识课程资源,遵循一定规则,掌握一定方法。