从“三不要地”到国家口岸:广西边民互市传统的自反性延续

广西防城峒中口岸曾经是被称为"三不要地"的断裂地带,现在已开始建设国家一类口岸,这一过程并非国家单向权力主导,而是边民互市意志形塑的结果。这种互市传统看似背离了历代王朝主观的治边策略,却暗含着与世界的长久联系,呈现出边疆特有的自反性特征,从而揭示了边疆发展的内在决定性作用,在一定程度上始终遵循以边民利益最优化为原则。     

BOURDIEU'S CONCEPT OF REFLEXIVITY AS METALITERACY

For Bourdieu, the extent to which agents can attain knowledge of, and negotiate, various cultural fields is dependent upon, and explicable in terms of, two epistemological types. The first is a practical sense (the ‘logic of practice’), while the second involves a sort of conscious comprehension that he names ‘reflexivity’. Bourdieu defines reflexivity as an interrogation of the three types of limitations (of social position, of field and of the scholastic point of view) that are constitutive of knowledge itself. But the reflexive relation to the habitus, the demands and influences exerted by cultural fields, and one's own practices within those fields, cannot be understood simply as something that is obtained by the subject; rather, any reflexive relation to the doxa and illusio of the field must be a constitutive part of that field. This paper identifies a number of principles taken from Bourdieu's work that clarify how, where and why the reflexive ‘surpassing’ of literacy might occur. But we also suggest, contra Bourdieu, that only fields that are informed or characterized by the scholastic point of view are likely to be characterized by the set of conditions constitutive of reflexive knowledge; and that the scholastic point of view is therefore, simultaneously, both a potential impediment to, and a condition (almost necessary) of the production of reflexive knowledge.     

Social Work and Family Dispute Resolution

Abstract

Social workers have a significant role to play in the development and provision of family dispute-resolution services. Recent legislative changes and new directions in mediator accreditation in Australia are influencing education and practices in family dispute resolution. Alongside lawyers and psychologists, social workers constitute one of the main professional groups working in this area. A major contribution of social work is the emphasis on reflexive practices that consider political, social, and economic contextual factors. This is underpinned by a commitment to social justice and practices that focus on issues of access and equity and antidiscriminatory practice.     

自反性青年亚文化——青年文化的空间属性与情感转向

“青年文化”具有“亚文化”属性,不仅仅指“青春叛逆”这一特质,在新媒体时代更涉及到“网络媒介”对“青年文化”的形塑。通过当代大学生阅读调查、网络使用习惯调查以及实际社交状况的深描,探讨青年群体在虚拟空间与现实空间中不同的身份表达,可以发现当下“赛博空间”中的青年自我表征与现实身份认同的关系具有“自反性”,一方面“次元壁”的区隔显示出青年身份认同的焦虑,另一方面从“网络—现实”空间的二元对立中又生产出身份认同的路径,即通过“自我对抗”最终生产出青年的主体性。     

Global Identifications: The Social Identity Behind the Globalised Sociocultural Anthropologist

My social identity as a diasporic Korean American male sometimes engendered doubts about my competency as a cultural anthropologist of South Korea. Such ethnonational gatekeeping by my ‘native’ Korean colleagues laid bare broader critiques of ‘the West’. Paradoxically, they also prompted re-entrenchments of nativeness (and implicitly, non-nativeness) by my colleagues despite their increasingly ‘non-native’ transnational identities. These embodied cultural boundaries are less visible (and arguably less consequential) to those viewed as recognisably non-native Asian (for example, white, Euro-American) or native Asian. But they are markedly visible and relevant to diasporic subjects who fit less comfortably within both boundary-enforcing classifications. The figure of the diasporic anthropologist reveals presumed racialised and gendered markers of difference—chiefly the unmarked but organising role of whiteness—conveniently subsumed under categories of ‘the West’ and ‘Asia’. Consequently, recent calls for ‘global anthropology’ against ‘Euro-American academic hegemony’ that fail to address this essentialising tendency, although important, remain inadequate.     

Response to Young and Wolf: goal attainment in urban ecology research

Our critique focuses on the poorly defined key concepts, methodological inconsistencies, circular research design, and over-reaching substantive claims made by Young and Wolf. We suggest that Young and Wolf have provided an assessment of the Urban Ecosystems journal, not of urban ecology as a field. We conclude by identifying questions to guide a bibliometric analysis that focuses on a collaborative and interdisciplinary future of urban ecology (how are participating disciplines contributing to urban ecological research and scholarship; what theories and conceptual frameworks are being used, and how are these theories being tested and modified; and what mixed methodologies are being developed to collect data to address complex urban issues that are inherently interdisciplinary). We take seriously Young and Wolf’s call for a “fundamental discussion as to if and how the intentions of the field have been or need to be updated” and argue that such a discussion requires a more inclusive, rigorous, and meaningful identification of the “core” of urban ecology literature than provided.     

Second modernity as a research agenda: theoretical and empirical explorations in the 'meta-change' of modern society

In this article we are reformulating the theory of reflexive modernization as an empirical research programme and summarize some of the most recent findings which have been produced by a research consortium in Munich (integrating four universities, funded by the German Research Society (DFG)). On this basis we reject the idea that Western societies at the beginning of the twenty-first century move from the modern to the post-modern. We argue that there has been no clear break with the basic principles of modernity but rather a transformation of basic institutions of modernity such as the nation-state and the nuclear family. We would suggest, therefore, that what we are witnessing is a second modernity. Finally, we reform the theory of reflexive modernization in reaction to three uttered objections.     

Adaptive culture and product/service innovation outcomes

Organizational culture has been used and defined extensively as a relatively stable, enduring set of values, beliefs, assumptions, and symbols shared in the organization. Based on this conception, researchers have studied the relationship between different types of cultures and innovation outcomes. In contrast to this static perspective, the dynamic systems perspective views culture as not necessarily determined by internalized and shared values. Rather, as cultures are constantly receiving environmental pressures that require continuous adaptation, they have an inherent attribute of change, which has been called adaptive culture. We focus on adaptive culture as an antecedent of product/service innovation outcomes, since innovations require a progressive upgrading of shared values, assumptions, and beliefs. Based on the thinking and acting schema, we propose two determinants of adaptive culture that help us to understand how culture can evolve to facilitate product/service innovation outcomes. We propose that structural flexibility and reflexive learning positively affect product/service innovation outcomes by creating an adaptive culture. A 190-company sample is used to analyze the theoretical model variables’ relationship to a culture that can change its values to improve product/service innovation outcomes. The results support the theoretical model, and lead to some implications for the management of culture.     

Goal attainment in urban ecology research: A bibliometric review 1975–2004

We analyze a core literature of urban ecology (all articles published in Urban Ecology and Urban Ecosystems from 1975–2004, n = 261) to support a reflexive analysis of the field. We structure this critical analysis based on criteria derived from programmatic statements made by scientific societies, research funding organizations and academic institutions regarding what urban ecology should be. Specifically, we assess the extent to which the literature reflects, and has evolved to reflect, a commitment to

“在场”与“生成” ———反思“实验的民族志”

20世纪80年代以来,人类学的研究方法与理论假设被重新审视,“民族志现实主义”的合理性从根本上受到质疑,“实验的民族志”成为人类学研究的新趋势：民族志既不是纯粹的关于“他者”文化的记录,也不是纯粹的关于民族志研究者的“个体”心理的呈现,而是一种关于“他者”的社会与文化现实的文本,“反思”已经成为“实验的民族志”的一个重要的构成要素。而反思“实验的民族志”使得民族志的书写更加开放,从而提供了更多交流的可能性。