小城故事

倏然,这扇被情感尘封几何的智慧之门终于打开。他明白了,所有的季节都将飘零,人又何必愁肠百结呢?让过去的全部过去,从此不再提起。春别一九七七年三月,草长莺飞,乍暖还寒。花儿含苞欲放,柳丝迎风摇曳,梢尖轻点水面,漾起泛泛涟漪。这撩人的春色,注定是个孕育的季节,一切都在萌芽阶段。她,一个12岁的小姑娘,一张白白净净的瓜子脸,挂着一对微笑时才浅出的梨窝。一双大眼睛,闪烁着淡定的眼神,不温不火。今天,她背着用红线锈着"为人民服务"的军书包,牵着弟弟的小手,跟在漂亮的妈妈身后,搭载汽车,又换乘火车,直到消失在冰天雪地银装素裹的茫茫北国,与在军旅中的爸爸团聚(随军)。     

男人的最后一跃

男人醒来的时候,感觉不大对劲。他的头很疼,很沉,迷迷瞪瞪。厨房里传来嘶嘶的声音,轻微,却连成一线,不断钻凿他的脑子。男人想去看,站起来,又一头栽倒。仿佛那是别人的躯体,他的神经,已经不能控制。     

爱上你是很久很久之前的事

他不知道她是否知道他的存在,只是知道,每天见到她,他就像害了寒热病一样,又是哆嗦,又是欢喜。一个人的北漂2006年,江西南昌19岁的漂亮女孩缪柯背上行李,成了京城北漂一族。缪柯从小天生丽质,一直被家庭培养学习舞蹈、钢琴、绘画,艺术熏陶之下,电影成了她的终极梦想。但17岁起两年艺术类招考,她都没有被录取,冲动之下的小女生,瞒着家人,独自一人上了进京的火车。北漂的日子很辛苦,她住过地下室,最穷时口袋里只有十块钱,当过根本就赚不到钱的模特,也受过一些人的"潜规则"诱惑,但是,她心中的那个电影梦,一直支撑着她不受诱     

红军一送长天外白月干载染风来

老爸走了,一个十三岁的红小鬼,一个九十三岁的老红军,老爸走了,带着瓦窑堡的星辰,和鄂尔多斯的枪声,一路风尘……我看见,一九三五年的秋天,你拉着红军的手说,我要当兵,红军拿着长枪和你比个儿,你却指着手枪说,这个我行!于是你成为通信员、警卫员,带着命令、跟着首长,在黄土高原上穿行。你常挂在嘴边,并引以为豪的首长：张达志、贺晋年、吴岱峰,还有高增培和两个字的高平。我看见,在鄂尔多斯的岁月,你骑着战马驰骋飞奔,为躲避敌人飞机的扫射,腿肚子都跑得转了筋,你曾骄傲地缴获敌人的战马和心爱的勃朗宁。后来,在一次剿匪的战斗中,你受了最重的伤,碎弹片终生留在腿中,还有固定股骨的钢钉。     

乌镇的梦:一半海水,一半火焰

不曾有过这么一次,是因为静谧而无法入眠。从东栅民宿房间的窗口往外看,一切都是沉伏着的,满眼都是水乡的画面,满眼都是古老的梦。过了五点半就再也按捺不住,只期盼着能快点见到她,见到这似水如梦的姑娘。早晨很凉,湿润的风混合了木屋木具的气息,温柔而又熟悉,明明初见,却像梦中的故里。天是青灰色的,水是青灰色的,整个梦都是这样的颜色,不曾厌倦。河流没留下风纹,默默地倒影了另一半的美丽,就这样拐了弯,过了桥……枕水人家的早晨渐渐苏醒,从屋内升起炊烟似雾,小镇蒙上了面纱,更加楚楚动人。对岸的观音庙打开门,燃了香,点     

吃火锅,喝小酒,幸福路上一起走

公司里哪些人不要得罪,哪些人容易相处,告诉我哪里有地雷,哪里有陷阱。他虽然是一个司机,却像个侦察兵一样,洞悉这里发生的一切。下夜班了,走出办公楼,略感凉意,秋天又来了。时间过得真快,转眼又是一年。想起我刚来这座城市,一个人下火车,看着周围陌生的人群川流不息。我拖着疲惫的身体,找到一处只能容身的小旅馆,然后急急忙忙打理一番,强打起精神去见我的面试官。当时我怀着一份文学梦,大学毕业后不久来到这座南方城市,没有考虑过会遇到怎样的困难坎坷,对未来,是那么的乐观开朗。回想这些年,经历了很多事情,有很多的不如意不顺心,也有很多的收获和快乐,我逐渐成长起来。寂寞的时光离不开他人的陪伴,让我不至于太过孤单,我总会想到他,那个一脸胡茬的大哥哥。我习惯叫他"大胡     

走进城市的父亲

父亲是个普通的农民,除了会种地外,没有任何特长,但是,为了能让女儿生活得幸福,没有任何特长的父亲依然有勇气来到大城市,随身携带的,除了一床被褥和几件换洗的衣服外,还有那沉甸甸的父爱!一父亲是个普通农民,但是,比较开明,用村里人的话说,我父亲是"想得开"。按照农村的计划生育政策,头胎孩子是女孩的,几年后,还可以生第二个。但是,父亲主动放弃了这二胎的指标,父亲说:"生男孩生女孩都一     

有些东西更可贵

几位风度翩翩的成功男士,在电视上侃侃而谈他们的读书及奋斗史,彼此有相似的童年,幼时家境贫寒,衣食无着,一位男士说:小时过年,母亲只能买一小块五花肉,剁成肉泥熬粥喝,粘在菜板上的肉渣,母亲总仔细地细刮一遍也扫进锅内,那时饥饿像魔鬼一样纠缠着,捧碗肉粥,米的清香,肉的油香,闻得我脑子一片空白,嘴里的唾沫像开了闸一样向外涌……     

过分呵护惹的祸

朋友送我一棵他从山里挖来的茶花,他告诉我说,这是一棵生长在陡峭悬崖上的茶花.山风呼啸在耳畔,踩在只容脚踏上去的山窝上,两手紧紧地抓住唯一能抓住的杂草灌木,走一步,移动一下脚,步步惊心,五百米的高度足足用了30分钟.攀爬上去后回头往下一望,让人不寒而栗.土质贫瘠,是那种典型缺少肥力的黄土,水分很少,又在山的背阴处,花了很大的一番周折才挖来的,非常不容易,要我好好栽培.这种环境下挖来的茶花,开出来的花具有一种自然的野趣,不同于花圃里人工培育出来的茶花.     

速录,让我一见钟情

翻开博客,回味着自己学习速录这一年来的点点滴滴。字里行间,曾惊喜,曾困惑,曾淡淡枯涩伴着不经意的丝丝甘甜,犹如Maximilian的《Miss underwater》,缓缓的情绪,柔柔的嗓音和浓浓的浪漫情怀。学习速录,是发端于一次偶然的机遇。2009年5月,是我进公司的第二个月,作为新人,空闲的时间比较多,为此,好心的人事部经理给我一本书和一个黑匣子,她建议我有空的时候看看。那是一本非常不起眼的书,蓝皮儿的,从封面上看,购买的年限已     

喜洲的白族民居

喜洲古镇位于云南省大理白族自治州,这里有着保存最多、最好的白族民居建筑群。白族民居以“三坊一照壁”和“四合五天井”这两种形式最为常见。2001年,喜洲白族民居建筑群被国务院列为全国重点文物保护单位。     

“枫香染”——画在布上的青花瓷

枫香染是贵州省惠水县布依族的传统印染工艺,用毛笔蘸枫香油作画,线条流畅、细腻,花纹雅致古朴,近年如工笔画,远观似青花瓷。如今,这项传统工艺在非遗传承人冉光津的努力下,被赋予了新的生命力。     

借船出海的“侗族七仙女”

穿着靓丽的民族传统服饰,在镜头前制作特色美食,徒手抓鱼,推着牛下地耕田……在贵州省黔东南苗族侗族自治州黎平县盖宝村,有七位侗族姑娘在网络走红,用直播和短视频的方式宣传侗族文化,助力家乡脱贫。     

Using participatory and creative methods to facilitate emancipatory research with people facing multiple disadvantage: a role for health and care professionals

Participatory and creative research methods are a powerful tool for enabling active engagement in the research process of marginalised people. It can be particularly hard for people living with multiple disadvantage, such as disabled people from ethnic minority backgrounds, to access research projects that are relevant to their lived experience. This article argues that creative and participatory methods facilitate the co-researchers’ engagement in the research process, which thus becomes more empowering. Exploring the congruence of these methods with their professional ethos, health and care professionals can use their skills to develop them further. Both theory and practice examples are presented.     

RELIGIOUS PARTICIPATION, ETHNIC IDENTIFICATION, AND ADAPTATION OF VIETNAMESE ADOLESCENTS IN AN IMMIGRANT COMMUNITY

This article addresses the role of religion in immigrant adaptation through the case of Vietnamese adolescents. Our results show that religious participation consistently makes a significant contribution to ethnic identification, which, in turn, facilitates positive adaptation of immigrant adolescents to American society by increasing the probability that adolescents will do well in school, set their sights on future education, and avoid some of the dangers that confront contemporary young people. These results suggest that an immigrant congregation does not function simply as a means of maintaining a psychologically comforting sense of ethnicity while group members drop ethnic traits in their day-to-day lives. Nor does identification with an ethnic group appear to limit life chances by binding group members to ethnic traits. On the contrary, the ethnic religious participation examined here, to a large extent, facilitates adjustment to the host society precisely because it promotes the cultivation of a distinctive ethnicity, that, in turn, helps young people to reach higher levels of academic achievement and to avoid dangerous and destructive forms of behavior.     

Public policy in a multicultural Australia

The debate on the consequences of large-scale immigration in the making of public policy began in 1968. Muliculturalism is for all Australians and any social policy designed for the benefit of one group in the population must have profound consequences on all people. 40% of the Australian population was born overseas or have at least 1 parent born overseas. Almost 1/4 of the population has ethnic roots in other than the Anglo-Celtic majority. The ideal of moral progress, greater equality, and improvement is the motive force in society. The presence of social heterogeneity--religious or ethnic--is linked with the issue of stability in a democratic system. There are 2 models of multiculturalism and corresponding public policy approaches. 1 model emphasizes the role of the political processes in Australian ethnic relations and sees ethnic structures (political, social, economic) as legitimate but separate interest groups, each having the exclusive responsibility for the realization of ethnic goals. The leading feature of this model is the structural fragmentation of Australian society into parallel segments of varying degrees of exclusiveness each with its own "ethnic" label. The 2nd model stresses the priority of the wholeness and welfare of the entire society. It assumes that a society based on satisfaction of individual needs through voluntary exchange is fertile ground for cultural enrichment. The goal is cohesion and unity in living together in Australia, seen as of central concern and consistent with the ideals of intercultural understanding and improved communication. The model assumes that the culture must be seen as a living, dynamic, changing, and interacting set of life patterns. The author prefers the 2nd model which stresses that the future vision of a multicultural Australia must be a shared one because only then can cultural diversity and national cohesion coexist within the 1 economic and political unit.     

On pride,shame, passing and avoidance: an inquiry into Roma young people’s relationship with their ethnicity

Roma ethnicity is one of the most stigmatised identities of today’s Europe. An emerging discourse on ‘Roma pride’ aims to reshape this widespread perception, especially among the educated youth. Drawing on 57 interviews with young people with/in higher education in Romania, this article looks into their experiences of self-identification as Roma. On the one hand, this article identified a tendency for young people to move in a conceptual space, dominated by an understanding of ethnicity as bounded and static. On the other hand, it identified an emerging tendency for flexible, hybrid identifications that deliberately avoid reifying ethnicity (e.g. being a Roma of a different kind and living beyond ethnic labels). The article calls for more informed approaches addressing ethnic identification, which avoid assumptions of stable identification and embrace more complex understandings of the social dynamics involved.     

Miao Identities,Indigenism and the Politics of Appropriation in Southwest China during the Republican Period

This paper examines the conception of Miao identities in the writings of three indigenous intellectuals during the Republican period. Being members of three different indigenous groups who are classified as Miao today, these writers imagined the Miao community differently in terms of geographical boundaries, cultural contents, and historical experiences. While these differences need to be explained by the writers' unique life histories unfolded in particular local, national and transnational contexts, these writers in general appropriated and domesticated Chinese ethnic categories to reformulate their own conceptions of the indigenous community in terms that stretched beyond the boundary of their own local groups, forming part of their political activism to struggle for official recognition of ethnic minority status in the Republican regimes' nation-building project. This politics of appropriation and recognition constitutes some indigenous groups' special form of activism in Southwest China to struggle for self-definition in the process of being integrated into the modern Chinese state. It shaped the historical conditions for indigenous responses to the Communist Party's minority policies, showing that indigenous people were not waiting passively for their historical fate of being classified according to some state-imposed supra-local ethnic identities after the Communist takeover.     

Children’s Economic Well‐Being in Married and Cohabiting Parent Families

Increasingly, children are living with cohabiting parents. Prior work on the material well‐being of children living in cohabiting families is extended by including the biological relationship of children to adults, examining the racial and ethnic variations, and investigating the multiple indicators of material well‐being. We draw on the 1999 National Survey of America’s Families (N =34,509). Our findings suggest that children can potentially benefit from living with a cohabiting partner whose resources are shared with family members. Although children living with married rather than cohabiting parents fare better in terms of material well‐being, this advantage is accounted for by race and ethnic group and parents’ education. Marriage appears to provide more material advantages to White children than to Black or Latino children.     

Synthesising Gellner,Smith, and Barth: building a preliminary analytical framework for exploring the relationships between ethnic groups,nations, and nationalism

This review article synthesises Gellner's, Smith's, and Barth's ideas about ethnic groups and nations. It redefines the concepts of the ethnic group, nation, and nationalism. An ethnic group can be defined as a group of people who are self-differentiated from other groups. A nation can be defined as an ethnic group or groups politically mobilised by elite-made nationalism. Furthermore, nationalism can be defined as an ideology which demands that an ethnic group or groups should have their own state. In effect, a conceptual framework is formulated, although how useful the framework can be is subject to further empirical research.