书法家张庆涛素描

不知不觉间,我与庆涛已相识相处了15年。记得那年的冬天,我和海城的一些朋友去北京,为辽宁省书协举办的“29人书法展“贺喜助威,在展馆外的一个小餐馆就餐时,意外遇到了也来这里就餐的庆涛。我的一个朋友认出了他,并把他隆重地介绍给了我,于是,我们便在那次意外的相遇中相识了。张庆涛原本是海城一所农村中学的教导主任,后被乡里领导选中,派他去广州管理一个乡办的运输公司,他踌     

满族祖籍小考

关于清代满族祖籍的记载,无论是官书,还是私著,都肯定是长白山,几乎已成定论。这种说法最早见于清崇德元年(1636年)官修的《清太祖武皇帝实录》,此书称: “满洲原起于长白山之东北,布库里山下一泊名布儿湖里。初天降三仙女浴于泊,长名恩古伦,次名正古伦,三名佛古伦。浴毕上岸,有神鹊衔一朱果置佛古伦衣上,色甚鲜妍,佛古伦爱之不忍释手,遂     

满族的舞蹈

解放以来,我国文艺舞台上和过去相比,呈现了百花争艳的灿烂美景,出现了空前未有的万紫千红时代。其中挖掘历史上的文化遗产,推陈出新,更受到艺术家的重视和观众的热烈欢迎。特别是许多少数民族的舞蹈艺术表演,使我国的文艺舞台倍添春色。原因是我国少数民族的服装本身就适合于搬上舞台,用不着太多的加工、改进,只看现已公开上演的节目,就已经达到了“吾国名花天下知”的程度,不但在国内,而且在国     

小记孙熙春

我与孙熙春弟认识,一转眼已经十六七年了。记得20世纪90年代我到沈阳,得识孙治安先生,他给我看一方印章,问我刻得怎么样,我说刻得不错．是学汉印的。他听了很高兴,就说是他儿子刻的,希望我以后多教导他。这以后,熙春就经常与我见面。但印象最深刻的第一次见面,我看的却不是熙春的篆刻而是书法。他写了一批魏晋简牍风格的书法,很有书卷气,很有功力,也很洒脱。     

画家孙全义

正我和孙全义同在一个城市生活,从事着相同的职业,来往频繁。后来我们几个油画家的工作室搬到一块,我和孙全义的画室比邻,相互了解就更多了,走得很近成了好朋友。这不仅是志同道合的原因,更是因为全义的人格和品行让我们成为朋友。我很欣赏他的为人处事,更欣赏他对绘画的刻苦与执着。全义是银川为数不多的几个职业画家之一,早年因对艺术的迷恋与执着,他放弃了工作,一心一意做一名职业画家,     

书法家、篆刻家路毓贤研究员

路毓贤,男,陕西周至人,号逢庵,1951年出生。中央文史研究馆书画院研究员、陕西省文史研究馆馆员兼太华诗社副社长、陕西省书法家协会副主席兼关中书法工作委员会主任、西安市书法家协会副主席。     

军旅书法家张天德教授

张天德,l963年生于陕西省大荔县。空军工程大学理学院社科部政委、教授、硕士研究生导师。陕西省硬笔书法家协会副主席、陕西开明书画院副院长、陕西省教育书法研究会常务理事兼副秘书长、     

满族对戏剧的贡献

满族是一个多才多艺的民族,善于学习和吸收兄弟民族各方面的成就,综合提高,造成一种新的成就。因而,满族对祖国文化宝库有极其丰富的贡献。过去对满族有过一种偏见,以为这个民族粗犷好武,不学无文,这是不符合实际的。实际上满族不但擅武,兼能擅文。只因清朝统治者限定满族全族皆兵,不准研习文艺,在这种条件限制下,满族在文艺方面难于发展。又兼清朝号召满洲青年,效死疆场是光荣的事,造成了满族群众主观愿望也以习武力荣。真正从事文艺的人,乃是极少数的上层人士。     

满族翻译家达海与满文

据《满洲源流考》记载:“肃慎之世纺律结绳,夫余礼教渐兴,会同俎豆之仪,同于三代,百济、新罗文采蔚焉。与隋唐使命往来,兼擅词章之美……。至字书则百济、新罗、渤海沿用汉字。金初尚用契丹字,至金太祖始制女真字,颁行天下。熙宗又制女真小字,用以译经史、试科举。至蒙古字行,而女真字遂中辍。明秘阁书目尚载有女真字母一书,今已失传。……我太祖高皇帝创制国书,精详简括,虽语言与旧俗不殊,而文字实不相沿袭云。”《金史》:“完颜希尹本名古绅,太祖     

Ethnic Helping and Group Identity: A Study among Majority Group Children

Two vignette studies were conducted on children's evaluations of ethnic helping. In the first study, 272 native Dutch children (mean age = 10.7) evaluated a child who refused to help in an intra‐group context (Dutch–Dutch or Turkish–Turkish) or inter‐group context (Dutch–Turkish or Turkish–Dutch). Children evaluated not helping in intra‐group situations more negatively than not helping in inter‐group situations. This suggests that they applied a general moral norm of group loyalty that states that children should help peers of their own group. In the second study, 830 children (mean age = 10.7) read the same vignettes after their ethnic group membership was made salient. In the inter‐group contexts, children who strongly identified with their ethnic group evaluated an out‐group member not helping an in‐group member more negatively than vice versa. Thus, when ethnic identity was salient, children tended to focus more on group identity rather than on the principle of group loyalty.     

族群分裂与宗教冲突:欧洲多元文化主义面临严峻挑战

多元文化主义是西方国家20世纪60年代以来面对多样性的族群、语言、文化和宗教的矛盾而实施的一项成功的社会政策。进入21世纪以来,由于穆斯林移民在欧洲,特别是西欧国家的迅速增长而导致的欧洲伊斯兰化的担忧加剧,国际上反恐政策诱发的欧洲国家,特别是西欧国家内的穆斯林族群与主流族群的分裂以及穆斯林移民的伊斯兰教文化与基督教文化的冲突,对当代欧洲多元文化主义政策构成了前所未有的严峻挑战。尽管西欧各国政要纷纷抨击并宣布放弃多元文化主义政策,但实际上,完全放弃多元文化主义、重新恢复到同化的单一社会政策已几无可能,新型的多元文化主义是实现欧洲国家族群和谐、宗教文化共荣的唯一路径。     

Ethnic Attitudes Among Minority and Majority Children: The Role of Ethnic Identification, Peer Group Victimization and Parents

This study examines the relative importance of key variables proposed by intergroup and social learning theories for understanding ethnic attitudes. The focus is on how ethnic identification, perceived parental attitudes and victimization by peers are related to ethnic attitudes. The sample includes Dutch (N = 295) and Turkish (N = 158) children (10–12 years of age) in the Netherlands. For both ethnic groups, stronger ethnic identification is related to more positive in‐group evaluation, and a higher degree of victimization relates to more negative out‐group evaluation. Furthermore, parental attitudes are related to out‐group evaluation. Higher perceived in‐group favoritism among parents was related to a less positive evaluation of the out‐group. In addition, Turkish parental attitudes turn out to be related to ethnic identification and in‐group evaluation. Further analyses suggest that the effect of perceived parental attitudes on children's group evaluations is not only due to projection. It is concluded that the study of ethnic attitudes among children should focus on group identification as well as on the social influences of parents and peers. Furthermore, it is important to distinguish between in‐group and out‐group aspects of ethnic attitudes and to include both majority and minority children.     

Ethnic Group Differences in Adolescents' Responses to AIDS

Adolescents of Anglo-Celtic, Greek, Italian and Chinese descent attending a wide range of post-secondary institutions in Victoria (mean age = 18 years) were asked about their sexual behaviours, knowledge about AIDS, and social responses to the threat of AIDS. There was evidence of relatively high levels of sexual activity, with some members of all groups engaging in risky sexual behaviour. Anglo-Australians were more sexually active and informed about AIDS, with more equality between the sexes in these respects than the other groups. There was a distinction made between behaviours regarded as safe with regular and casual partners, but the meaning attributed to regular partnership differed. Greek- and Italian-Australian young men endorsed monogamy for their regular partners but not necessarily for themselves, and Anglo-Australians accepted a relationship of shorter duration as regular. Greater knowledge was not related to safer sexual behaviour, but discussion about a regular partner's previous sexual history correlated with more risky sexual behaviour. Overall, risk levels were not high but the casual-regular partner distinction, together with the greater use of relatively unrealistic strategies for dealing with AIDS in association with risky behaviour in the non-Anglo groups, gives cause for concern.     

美国少数族群传媒关于族群和国家认同的研究

美国学者对少数族群传媒的研究表明，少数族群传媒具有促进族群与国家双重认同的特点，对族群文化的认同不等同于对移民来源国的政治认同。当然美国学者有关研究也存在不足，只有公平、公正、包容地对待少数族群传媒，才能减少传媒与政府的矛盾，才能促进少数族群融入主流社会，增强对国家的认同。     

Threat, Group Identification, and Children's Ethnic Prejudice

This experiment tested predictions from social identity development theory (SIDT, Nesdale, 1999 ), that children's tendency to show out‐group prejudice depends on the strength of their in‐group identification and/or their perception of threat from the out‐group. Anglo‐Australian children (N= 480) aged 6, 7, or 9 years were assigned to a high‐status team and their identification with the in‐group (high vs. low) was manipulated together with threat from the out‐group (present vs. absent). The members of the out‐group were revealed to be of the same (Anglo‐Australian) or different (Pacific Islander) ethnicity to the in‐group. Results supported the SIDT predictions. In addition, consistent with socio‐cognitive theory (ST, Aboud, 1988 ), dislike for the out‐group at 6 years gave way to increasingly neutral reactions by 9 years of age. Ethnic composition of the out‐group did not impact differentially on liking but it did affect the children's desire to change groups. Strongly identified children were reluctant to leave their group regardless of the ethnicity of the out‐group, whereas children with low in‐group identification were more willing to change into a same‐ than into a different‐ethnicity out‐group. It is concluded that both social identity and social cognitive processes are implicated in the development of prejudice in middle childhood.     

何中州:悬壶与书画

最初知道何中州这个名字,是在一位朋友家,朋友家的书房里挂着一个小镜框,里面镶着一幅字:小草年年发。朋友是位小说家,对墙上的这副字大加赞赏,也为自己家里挂着这幅字很是得意,像何中州这样的老中医写的字才是好呢。朋友介绍说,老先生不是天天为书法而练字,而是给病人开药方,天天写处方,写得一手好字。朋友的胃不好,当年在内蒙建设兵团时伤了胃。朋友是经人介绍认识的何老先生,治疗的过程中,     

传承、创新与再融入:壮族嘹歌文化的现代重构模式

文章在政治、经济、文化、艺术、教育等场域交织而成的生态系统中梳理壮族嘹歌文化的重构规律,认为嘹歌文化重构呈现出"传承—创新—再融入"的模式特点,其中,以传承干预为起点,形成了多元共生的传承干预群体和相持互制的传承干预格局;以创新发展为动力,推动了传承群体从"单一我者"到"我他融合"、文化形态从"生活方式"到"区域品牌"、社区功能从"乡村秩序"到"城市纽带"的发展与转变;以乡土融合为导向,既注重文化持有者主体意识的树立和强化,也回应了文化承载地的社会关切和发展诉求."固本""汇源""跨界"是嘹歌文化重构模式中的鲜明特质,对当下民族传统文化重构具有积极的借鉴意义.     

传承、创新与再融入:壮族嘹歌文化的现代重构模式

文章在政治、经济、文化、艺术、教育等场域交织而成的生态系统中梳理壮族嘹歌文化的重构规律,认为嘹歌文化重构呈现出"传承—创新—再融入"的模式特点,其中,以传承干预为起点,形成了多元共生的传承干预群体和相持互制的传承干预格局;以创新发展为动力,推动了传承群体从"单一我者"到"我他融合"、文化形态从"生活方式"到"区域品牌"、社区功能从"乡村秩序"到"城市纽带"的发展与转变;以乡土融合为导向,既注重文化持有者主体意识的树立和强化,也回应了文化承载地的社会关切和发展诉求."固本""汇源""跨界"是嘹歌文化重构模式中的鲜明特质,对当下民族传统文化重构具有积极的借鉴意义.