广府龙舟文化"跨界"精彩

龙舟不仅是一种体育活动,还是一种集音乐、戏剧、饮食、造船工艺于一身的"跨界"文化,体现出广府文化的与众不同. 一、龙舟与音乐、文学紧密结合 龙舟是一种体育活动,培养我们团结协作、奋勇向前精神;同时,广府文化还有一个与北方区分的特质,就是大量融入了音乐元素.     

"风水鬼怪"显形

川北某地,每当深夜12时至凌晨2时,这一带的婴儿都会哭闹不止,但一过凌晨2时,婴儿又会逐渐安宁入睡.于是,这一带老百姓认为,是"风水鬼怪"在作崇.     

源远流长的广府龙舟文化

"敢为人先、齐心协力"是龙舟精神的核心,更是广府文化的内涵.由广州日报社、佛山南海区政府联合主办的"有为论坛--龙舟与广府文化'于2010年端午节前夕,在广州博物馆镇海楼举行.有关专家从龙舟的起源、龙舟精神、广府文化等,摆开了一次龙舟文化的"盛宴".     

龙舟走向亚运:传播文化弘扬精神开发产业

龙舟走向亚运的,这对于我们整个国家的体育尤其是从事龙舟体育的人来说是个大喜事.我想从三个方面来分析一下它是如何走进亚运会的:第一是我们国家龙舟的发展情况,第二个是国家体育总局所有体育工作者的衷心的支持;第三是,亚运在我们中国举办有地利优势.     

巧借龙舟文化推广龙舟运动

源远流长的广府文化中,造船文化就是其中之一,我们说"粤人始做舟",就说明了我们造船的历史悠久.拿珠三角的造船制作来说,那是相当考究,整个程序下来差不多100道,一步步的精雕细琢,全凭手工,造一艘龙舟至少需要1个月.所以在推广龙舟运动的同时,不能忽略龙舟背后的文化元素.     

把握两大机遇重塑龙舟精神

龙舟不仅是一种竞技,还包含了很多广府文化的内在精神,就是龙舟精神.我认为珠三角地区很有必要寻回远去的龙舟精神、重振龙舟精神.     

论戏曲表演中的"韵味"

在戏曲表演的过程中存在着"韵味",其是戏曲所有的艺术形式反映在表演风格中的所呈现的独特的形式.戏曲表演艺术严格的以独具东方韵味的艺术体系和传统、民族的审美原则,这从其对唱、念、手势、脚位等方面的训练都可以看出.而表现戏曲艺术本身韵律独特流动的,则是由感觉运动自腰部中轴到神经末梢的总体控制构成的,这使中国戏曲成为在世界范围内具有独特韵律美的艺术.     

技工学校"行为导向型"教学法的课堂实践

现代社会是一个信息高度密集的社会,传统的教学方法已不能满足现代技术教育对职业能力培养的要求,于是,以培养学生关键能力为核心的"行为导向型"教学法应运而生,并在江、浙一带技工类学校推广,收到极佳的效果.通过试点、推广,这一新的教学模式日益深入人心,成为笔者所在学校教学发展的必然趋势.     

浅议中职体育课堂中的"收""放"艺术

目前,中职体育教学普遍存在教师讲解时间不长、学生长时间处于自由散漫状态的问题,这不利于教学效果的提升,也无法达到中职体育教学的根本目的.所以对于体育教师而言,课堂上一定要秉承"收""放"有度的基本原则,这是一种教学技能、更是一门艺术.     

"二次元"少女徐娇: 清风徐来,我自精彩

不做"星女郎"做学霸 演技和任何艺术技能一样,需要天分.徐娇注定该吃这口饭. 她6岁考入宁波有名的艺术团,9岁获得全国少儿书画大赛金奖.也是在这一年,周星驰执导的电影《长江7号》公开选角,徐娇因酷似周星驰童年的长相以及纯净的演技,终得以入选.     

The duty to care and the need to split

This paper arises out of psychoanalytically oriented consultancy to teams of staff in the helping professions where there is a statutory 'duty to care'. It takes as its premise the seemingly paradoxical hypothesis that workers may need to split off part of their emotional experience in order to preserve their own mental health and provide reliable services to their clients. I argue that while a professional 'duty to care' requires us to be emotionally 'in touch', the demands of our clients together with the demands of the institutional response to the 'duty to care' cause us to split off parts of our awareness. I also argue that provided the splitting does not become extreme we are doing no more or less than the rest of society. In other words, there is a degree of 'normal splitting' which numbs our awareness of danger and destructiveness and seeks to protect us from too much anxiety and pain. Yet if professional workers are charged with the responsibility of assessing risk and acting accordingly for the protection of all concerned they need ways of being 'in touch' (re-integrating the splits) for some or enough of the time. Finally, I will describe ways of being 'in touch', illustrating the difficulty and the pain of re-integrating the splits and some of the insights that can arise out of this work with examples from my consultancy work.     

Power and Shame: Reply to Mark Blechner and to Ruth Stein

I touch briefly on my own experience of shame as triggered by what my discussants have written. I look at how shame and power interact in psychoanalytic discourse, examine their play in relation to questions of aggression and activity, and refer as well to what I am calling “an ethics of relativism.” Cautioning against uncritical binary thinking, I conclude that, if we forget the intimacy of good and bad, we are going to write jouissance, that site of extremity and transcendence where pain and pleasure are indistinguishable, right out of our sexual lives. And, if we do that, we are once again going to write sexuality out of psychoanalysis.     

Using Photovoice to Empower Youth and Adults to Prevent Crime

Photovoice empowers residents to use photographs to identify neighborhood concerns. Although Photovoice has been used to facilitate dialogue and action among residents to address a variety of issues, including neighborhood crime, it has not been used as part of an intervention to promote collective efficacy. This project integrated Photovoice into a crime-prevention program the goal of which was to facilitate collective efficacy, which. in turn, has been associated with lower levels of neighborhood crime and violence. Twenty-four racially diverse youth and adults participated in a crime-prevention training where Photovoice was used first to identify neighborhood characteristics that participants believed contributed to and alleviated crime, and then to develop a community project. Participants worked together to reuse a highly visible vacant lot to create an inviting neighborhood art and garden space that was open to the whole community. This process facilitated stronger social ties among neighborhood residents, as well as strategies for intervening in neighborhood problems, both of which are important components of collective efficacy.     

A note on willingness to pay and willingness to accept

In a recent paper Loehman (1991) derives some relationships between measures of benefit for nonmarket goods. This note presents some remarks on Loehman's methodology, several results, if the good considered is normal, and an extension to the case of pollution, i.e. public bads.I would like to thank an unknown referee for helpful comments.