《吠陀》经典中神话世界的印度特色

印度最早的《吠陀》经典中的神话,显出了鲜明的印度特色,首先体现在天地空三界之神与印欧其它神话比较起来显出了印度特色,其次,天神的演进,从达尤斯到伐楼罗到因陀罗,显出鲜明的印度特色同,最后印度神话显出了四个特点:一是神的形象是在印度式的关联网中出现的,二是实全性和变化性的统一,三是变化具有印度型的特点,四形成了印度文化的化身特点。     

评中法战争中的唐景崧

唐景崧在中法战争中，其活动贯穿整个中法战争全过程。在黑旗军营中，对黑旗军的抗法斗争起到了一定的推动作用，使黑旗军由一度消极抗法转变为积极抗法；在徐延旭幕中，北宁失守后，粤军一片混乱，由于他总理粤军军务，多方面整顿，独撑残局；景字营成立后，他亲自率军独当一面，宣光攻坚战他是实际上的组织者和指挥者。他为抗法援越、捍卫祖国西南边疆作出了贡献，不愧为中法战争中的爱国将领之一。     

美国夏令营的交互式小组工作模式研究——以纽约州A营地为例

本文研究对象为美国一所历史最悠久的夏令营,通过历时11周的跨文化行动研究,分析了夏令营中的小组结构,并对传统营运用的交互式小组工作模式进行了系统的过程分析。从组员与小组的关系、组员个人成长、小组结构、小组工作者与机构特征四方面,阐述了夏令营交互式小组工作模式的适用性;同时从儿童青少年参与及充权、工作者与儿童青少年共同成长、民间儿童青少年机构可持续发展三个角度探讨了发展中国夏令营交互式小组工作模式的本土化路径。     

尼赫鲁家族在新世纪的复兴:从索尼亚到拉胡尔

2007年索尼亚之子拉胡尔在北方邦巡回竞选是尼赫鲁家族在新世纪复兴的标志。剖析现国大党主席索尼亚走上从政道路和领导2004年大选胜利与不担总理的前因后果,从中探讨尼赫鲁家族衰落的接班人问题与复杂的宗教党派和执政失误等因素,可见尼赫鲁家族在新世纪的复兴与尼赫鲁家族在印度所作的贡献与威望及索尼亚的种种努力是分不开的。     

试论泰戈尔短篇小说中的审美意象

正像世界上所有的文学大家都创造有自己独特的审美意象一样 ,泰戈尔也不例外。泰戈尔短篇小说中出现的“恒河”、“童婚”、“寡妇殉葬”、“种姓”、“奶牛”等意象及诸多的“僧侣”意象所体现出来的浓郁的“印度性”和印度意味 ,不仅令中国读者耳目一新 ,且难以忘怀。鉴于他的短篇小说现实主义的创作风格和他的诗人气质 ,作品中往往多“仿象”、“喻象”和“兴象” ,则很少“抽象”。泰戈尔短篇小说中的审美意象之所以令人着迷 ,主要在于它具备了这样四个审美特征 :1 绘画美和音乐美的完满结合 ;2 强烈的抒情色调的诗意笼罩 ;3 浓郁的宗教意蕴和人性意味 ;4 令人目不暇接的奇思妙想     

天京刻书述略

为了政治斗争、军事斗争和文化建设的需要,太平天国在戎马倥偬之际编写、刊刻了大量的书籍。但是,太平天国失败后,清政府对太平天国刻印的书籍极力查禁销毁,致使太平天国刻印的书籍流传下来的寥寥可数。根据有关文献考察可见太平天国刻书的概况和版本学方面的特点。     

泰戈尔散文诗的创作和理论(上)——以中国宋代诗学为参照系的印度诗学比较研究

泰戈尔散文诗具有尚淡的特色 ,其理论根据是只有他刻意追求的尚淡情调的散文诗才能实现外在世界与其心灵的完美结合。泰戈尔散文诗具有随意的特色 ,其理论根据是规则必须为人的创造性的艺术思维服务。泰戈尔散文诗具有广泛的题材 ,其理论根据是大梵的无所不在决定了与时俱进的文学家必须题材广泛。以上三方面均与中国宋代诗文理论之间存在着精神联系 ,这种内在的联系为泰戈尔散文诗与散文诗理论的比较研究提供了依据。     

Indigenous Women and Professionals’ Proposed Solutions to Prevent Intimate Partner Violence in Tribal Communities

The purpose of this study was to unveil Indigenous women and professionals’ proposed solutions to prevent and ameliorate the disproportionate rates of intimate partner violence (IPV) experienced by U.S. Indigenous women. Reconstructive analysis of interview data from 29 adult Indigenous women who had experienced IPV and 20 professionals who work with those affected by IPV revealed the following themes: (a) increasing community engagement and awareness, (b) bolstering the existing service system, (c) enhancing competency and professional training, (d) child-focused prevention and education strategies, and (e) family-focused interventions. Recommendations provided alternative approaches to ameliorating and preventing IPV in Indigenous contexts.     

American Indian Grand-Families: Trauma and Services

Since the United States Census Bureau began collecting data regarding grandparents raising their grandchildren, the American Indian and Alaska Native (AI/AN) population has had the highest proportion of families led by grandparents as the primary caregivers of their grandchildren. Despite this, research into AI/AN grand-families is limited. To begin to fill this gap, this qualitative study of 49 AI/AN grandparents raising grand-families (GFs) was conducted in an urban area with one of the highest AI/AN populations in the United States. Results indicated that loss and trauma within the middle generation is a central theme for GF formation. Such GFs also reported using a variety of services spanning state, tribal, and urban AI/AN programs, with educational support as a primary need articulated for their grandchildren. Surprisingly, enculturation was not mentioned as a primary driver of GF formulation. The study suggests a need for further exploration of the needs of urban-based AI/AN GFs, and that service providers must be aware of such issues when working with AI/AN GFs.     

“Sober encounters”: the neoliberal logics of human rights documentary and Indian feminist documentary filmmakers

“Sober encounters” examines the market-defined encounters between Indian feminist documentary filmmakers and global humanitarian and media commissioning and funding agencies. Drawing from interviews conducted with Indian filmmakers, the essay looks closely at the seemingly sober aesthetic and ethical imperatives of these agencies and their impact on the production and distribution of rights-based feminist documentary film in India. Further, I present the figure of the “transient subject” and posit that it is one apprehended by market-friendly representational regimes to legitimate a neoliberal rights discourse. I argue for a deeper examination of these representational regimes and their attempts to de-radicalize the visual cultures of women’s rights.