红色文化融入高校思想政治教育路径研究——以泸州为例

红色文化是中国先进文化的重要组成部分,为中华优秀传统文化注入了红色的符号。高校思想政治教育事关教育大计、树人大计、国家大计。运用红色文化的优势与特色融入高校思想政治教育有其本质的重要性,也有其实现的可行之处。通过研究泸州红色文化特色与优势,探索红色文化融入高校思想政治教育的路径,以真正运用和发挥好地方红色文化在思想政治教育中的重要价值。     

东莞市非遗项目代表性传承人调查研究

人以文传,文以人承。非物质文化遗产是传与承的合体,传承人是非遗传承的核心,传承人的生存和保护情况日益受到重视。在这一背景下,以东莞市非遗传承人为研究的切入点,立足于非遗的保护与传承,充分发挥田野调查的作用,对东莞市非物质文化遗产传承人的生存与保护状况进行全面梳理与分析,对传承人保护以及培育进行探讨,提出政府要培养青年传承人、壮大非遗传承人群体、完善非遗传承人认定制度以及生活保障制度等,以期促进“见人见物”的非物质文化遗产传承。     

Exploring Cultural Issues for Constellation Work in South Africa

Constellation work is a therapeutic and counselling intervention recognised in Germany and other European countries since the 1970s. Various scientists and practitioners have contributed to its theoretical and practical development, and research on the subject has increased over the past few years. However culture in constellation work has received little research attention and has not been empirically studied in African contexts. The aim of this article is to reflect on culture and its influence on constellation work in multicultural, post‐apartheid South Africa. An empirical qualitative research approach within the phenomenological paradigm was adopted. Six constellation facilitators were interviewed with in‐depth and field notes taken during participative observations of constellation workshops. The findings provide insight into culture in constellation work in the South African context. Theoretical and practical recommendations for scientists and therapy practitioners working with systemic interventions like constellation work are provided.     

Explanations of How Love Crosses Class Lines: Cultural Complements and the Case of Cross‐Class Marriages

Sociologists know little about how actors explain their attraction to a partner who grew up in a different social class or why their accounts are likely. This is problematic as one form of social class heterophily is relatively common—heterophily by class origin. Drawing upon data from interviews with college‐educated respondents in heterophilous marriages by class origin (n = 60) as well as interviews with college‐educated respondents in homophilous marriages by class origin (n = 20), this article shows that respondents in heterophilous and homophilous marriages say that they appreciate their spouse for different reasons. Whereas actors in homophilous relationships by class origin explain their appreciation for their spouse in terms of cultural similarities, respondents in heterophilous marriages by class origin explain their appreciation of their spouse in terms of “cultural complements”—the obverse of the dispositions they dislike in themselves and attribute to their own upbringing. The article theorizes that accounts of cultural complements are enabled by the social organization of culture by class.     

Essential Conditions for Research with Children with Autism: Issues Raised by Two Case Studies

This article discusses conditions for research into the social experiences of children with autism in real‐life contexts using material from case studies of two boys with autism and their friends in mainstream school settings. It is argued that essential conditions for research with children with autism in ordinary social contexts should include a participatory approach, take a wide perspective of group processes, and account for multiple influences on social behaviour. Socially focused, participatory research design allows the social competencies that children with autism do have to be seen and produces multiple perspectives on children's social activity. Children and adults thinking together and sharing their ideas about the nature of experience for a child with autism and their friends allows for shared interpretations and reduces the very real possibility of one researcher alone making wrong assumptions about the nature of the investigation.     

World Culture,Uncoupling, Institutional Logics,and Recoupling: Practices and Self‐Identification as Institutional Microfoundations of Political Violence

This study proposes a micro‐institutional theory of political violence, according to which citizens' participation in political violence is partially an outcome of tight coupling of persons' practices and self‐identifications with institutional logics opposed to dominant logics associated with world culture, such as the nation‐state and gender equality. The study focuses on two types of institutional carriers through which persons adopt institutional logics: routine practices and self‐identifications associated with three institutional logics: the familial, the ethnic, and the religious logics. Using a 15‐country survey data from early twenty‐first‐century sub‐Saharan Africa, the study finds evidence in support of the theory. Reported participation in political violence is associated with practices and self‐identifications uncoupled from dominant world‐culture logics but tightly coupled with the patriarchal familial logic, with an oppositional ethnic logic, and with a politicized oppositional religious logic.     

Not Ethnic Enough: The Cultural Identity Imperative in International Adoptions from China to Canada

Based on a qualitative research of adoptions from China to Canada, this article analyses changing attitudes and approaches to racial and ethnic differences in adoptive kinship in the last few decades. I argue that culture celebration labour over children adopted from China is shaped by the contemporary Canadian culturalist ethos, the Orientalist imagination, and the Asian model minority stereotype. The cultural identity imperative, a core component of multicultural governmentality, perceives culture as an object, demands non‐white Canadian subjects with rooted belongings, and operates in ways that sanctions and incorporates, as it depoliticises and subordinates.     

Medicare and Medicaid Reimbursement Rates for Nursing Homes Motivate Select Culture Change Practices But Not Comprehensive Culture Change

Components of nursing home (NH) culture change include resident-centeredness, empowerment, and home likeness, but practices reflective of these components may be found in both traditional and “culture change” NHs. We use mixed methods to examine the presence of culture change practices in the context of an NH’s payer sources. Qualitative data show how higher pay from Medicare versus Medicaid influences implementation of select culture change practices, and quantitative data show NHs with higher proportions of Medicare residents have significantly higher (measured) environmental culture change implementation. Findings indicate that heightened coordination of Medicare and Medicaid could influence NH implementation of reform practices.     

Politiques publiques et parcours de fin de vie: reconfigurations,dynamiques paradoxales et art combinatoire

Du fait de l'allongement de l'espérance de vie, de très nombreuses personnes vivent désormais un grand âge, c'est-à-dire une longue période de l'existence au cours de laquelle ils se confrontent à leur finitude. Ce nouveau temps de l'existence questionne la conception traditionnelle d'un cycle de vie ternaire, et la définition de la fin de la vie. Autour de cette dernière étape du parcours de vie, se révèlent les ambiguïtés de la culture des problèmes de la vieillesse et se noue une controverse concernant la désinstitutionalisation et la déstandardisation des parcours de vie. A partir des données issues de travaux empiriques cet article analyse les formes originales d'action publique qui s'esquissent à l’échelle des territoires et renouvellent les cadres normatifs institutionnels de gestion de la grande vieillesse. Il met au jour la dialectique qui s'engage entre une forme de production centrifuge et institutionnalisée des politiques publiques, initiée par l'Etat et un processus centripète dans lequel la diversité et la dispersion des acteurs participent de dynamiques coopératives vs concurrentielles.

Les éléments empiriques mobilisés dans cet article sont issus d'une recherche menée dans le cadre des conventions d’études conclues pour les années 2010 (projet n4) et 2011 (projet n 4) entre l'IRES au service des organisations représentatives des travailleurs et la CGT.     

The reinvention of the Promised Land: utopian space and time in Soviet Jewish exodus literature

The Jewish underground movement in the Soviet Union in the second half of the 1960s produced literature that became a part of the counterculture of Soviet dissent. For the first time in decades, Russian Jews identified, to a significant degree, as people of the galut (Jewish Diaspora). The battle for the return to Israel and the new Jewish renaissance in the intellectual sphere of the unofficial led to the emergence of new topographical concepts, which were inspired primarily by the Jewish cultural tradition. In fact, the exodus texts written in the 1960s–1980s represented a new, late Soviet shaping of Zionist prose. They relate to the symbol of the Promised Land as a fundamental projection of aspirations. Late Soviet Zionist texts share the traditional Jewish vision of Israel as an imagined topos of the original homeland that is both retrospective (with reference to the biblical promise of the land and the seizure of Canaan) and prospective (return and redemption). The Exodus story contained in Sefer Shemot becomes a leading poetic, philosophical and at times religiously charged metaphor of liberation and reunification. The re-strengthened collective memory of tradition required biblical symbols to be imbued with new semiotic power.

This paper will show that the historical dimension of the events dealt with in the literature often has strong mystical and mythological traits and displays messianic-apocalyptic hopes of salvation. However, alternative literary space and time models represented in the aliyah literature hereby betray their rootedness in the teleology of the communist regime. The powerful Israel utopia reflects both the eschatological time of the Soviet empire and its phantasms of paradise on earth. Late Soviet Zionism and totalitarian discourse are shown to be two space-time utopias.