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刘海明 《社会观察(上海)》2007,(12):41-41
白马王子和灰姑娘结合后,《格林童话》说,他们从此过着幸福的生活。童话毕竟是虚构的,现实的婚姻往往并不意味着幸福。打个不恰当的比喻,一些名胜古迹的管理部门和世界文化遗产荣誉称号之间,好比是一对恋人,一旦心想事成、喜结“连理”,从此它们之间会不会有矛盾或困局之类的尴尬发生?开平碉楼的“申遗”团局,颇具代表性。 相似文献
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为挣钱而开矿19世纪60年代以后,洋务派兴办的军事工业、民用企业,民间商人投资的各类工厂如雨后春笋般发展起来,煤炭和钢铁的需求量猛增。然中国土法生产的煤铁,产量低、价格贵、质量低劣,根本满足不了需求,多数企业不得不大量购买外洋煤铁维持生计。 相似文献
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巴塞罗那市中心繁华与幽静之地的卡萨福斯特酒店,曾是福斯特送给爱妻的礼物。这幢充满新哥特意味的杰出建筑,由设计了如今已列为世界文化遗产的加泰罗尼亚保罗音乐厅的建筑大师蒙塔纳设计。 相似文献
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白川村这个地名,是几年前我偶然翻阅日本报纸时第一次看到的,那是丰田公司的一则广告,介绍该公司在白川村的一些事情,提到这个村庄被列为世界文化遗产。也许因为我的家乡也在农村的缘故,我很想去看看这个村子,到底是什么样子。 相似文献
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《中国妇女(英文版)》1998,(3)
ON November 18, Mt. Huangshan, a famous scenic spot in Huangshan City, Anhui Province, became a sea of happiness. The people of Huangshan City were celebrating the kickoff of the '97 China International Huangshan Tourism Festival. Through this grand activity, which gathered together business and trade, tourism and culture into a single event, the people of Huangshan hoped to strengthen the spirit of cultural exchange and cooperation with people all over the world. 相似文献
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Lynn Owens 《Social movement studies》2013,12(1):43-59
Urban social movements are increasingly confronted by the growth in urban tourism and its influence over city development. This growth promises to create new opportunities for mobilization, resistance, and compromise. For both tourists and activists, place matters. However, place matters differently for each group, bringing conflicts over how the city should respond to their different, and sometimes opposing, needs. In this article, I examine the Amsterdam squatters’ movement and its relationship with tourists. I trace four major periods of the interaction between activism and tourism, from initial unity, to separation, to mutual antagonism, up to their ultimate reconciliation. I show that the interplay between tourism and urban social movements is more complex than a relationship of exploitation and resistance. Tourism has both the power to radicalize and depoliticize movements. Likewise, movements can both repel and attract tourists. This analysis emphasizes the role power differential plays in the evolving relationship. A powerful squatters’ movement resisted tourism, but the movement in decline, shifting from political to cultural activism, made the strategic choice to compromise in order to maintain the movement. 相似文献
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This paper analyses the place of highland ethnic minorities in Vietnamese visual culture. For decades, artists have appropriated markers of ethnic difference in propaganda posters about national unity and progress. Vietnamese notions of ethnic groups draw on a historical trajectory that involves colonial racial classifications as well as the anti-colonial notion of 'the people'. The inclusion of ethnic minorities in official portrayals of the people draws on the historical conditions of nation building and an armed struggle for independence. Equally important, the visual appropriation of the markers of ethnic and national difference projects national progress through the mapping of backwardness on highland ethnic groups. The recent emergence of the same ethnic markers as an international tourist attraction draws on similar progressivist narratives, and the growing market in souvenirs recycles visual exercises in national unity as a just-discovered Other Vietnam. 相似文献
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H. Stith Bennett 《Symbolic Interaction》1979,2(1):117-125
In the context of “primary process” assumptions concerning mass distributed culture, the idea of “secondary process” assumptions is developed. A secondary popular culture process (1) is focused on the time period after “legitimate” distribution is conventionally considered complete, (2) treats “finished” cultural materials as raw materials, (3) takes for granted the design and actualization features of “legitimate” production and distribution (which is tantamount to “sacredness”), (4) “turns over” nationally (and internationally) produced wants (“markets”) at the local level for local profit, and (5) creates localized occupational, professional, and stylistic identities which are unanticipated consequences of the centralized producer's work. The idea is then illustrated through a brief discussion of the author's research concerning local popular music performers. 相似文献
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Christine Heward 《Children & Society》1993,7(3):237-254
SUMMARY. For the greater part of the nineteenth century experiences of popular childhoods were rooted in family economies to which children were expected to contribute. Family economies were diverse and family-controlled with children making a range of contributions depending on age and gender within local economies and subcultures. While older children, especially boys, entered paid employment if possible, younger children and girls undertook unpaid domestic tasks. Throughout the century there was a steady decline in opportunities for paid employment among children. Among families where wages and standards of living were rising, childhoods were gradually reconstructed as parents postponed their children's entry to paid employment. The rise in wages was very uneven and there was a growing crisis in the family economies of the poorest families, where children continued to see themselves as contributors despite shrinking child labour markets and the introduction of legislation to control them. Although schooling remained a costly item in domestic budgets, parents who could afford it sent their children to school and a period of often brief and irregular school attendance was a feature of the majority of childhoods by the 1860s. The introduction and enforcement of universal, compulsory school attendance after the Education Act 1870 greatly increased the costs of childhoods, causing a sudden large increment in the dependency of children upon their parents. This marked an acceptance of the legitimacy of intervention by the state in parent child relationships. With a settled period of more or less regular school attendance childhoods became more standardised and visible. Notions of popular childhoods were gradually reconstructed moving away from children as contributors towards children as consumers. 相似文献
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《中国妇女(英文版)》2014,(3):64-65
Beijing might not be the Stockh young their s not to olin of China, where fathers proudly push trollers while trying be too obvious about showing off their fatherhoodBut that is not to say a modern Chinese dad does not participate in childrearing, Even though we are living in a culture often described as "macho," many fresh fathers are spending most of their spare time taking care of their babies. Although I have not yet met any Chinese stay-at-home dads, "stroller dad days" might not be that far ahead of us. 相似文献
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Peng Xian-En Liang Chaoyun 《Voluntas: International Journal of Voluntary and Nonprofit Organizations》2019,30(3):460-474
VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations - In the context of weak global economic growth, the transformation of nonprofit organisations (NPOs) into social... 相似文献
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Raphaël Nowak 《Information, Communication & Society》2015,18(12):1452-1454