美轮美奂的自贡灯会

中国彩灯,饮誉古今;自贡灯会,久负盛名。勤劳智慧的自贵人民,将美轮美奂的彩灯工艺贡献给了人类。在千百年来广布年节灯会的神州大地上,自贡灯会脱颖而出,荟萃了中国灯文化的风采,赢得了“天下第一灯”的美称,使这座全国历史文化名城,以“南国灯城”名播四海。     

拜谒吴敬梓第二故居

秦淮水亭是吴敬梓的第二故居。小小的水亭，藏在六朝金粉闪烁、笙箫管笛悠扬的秦淮深处。几年前，我偶然在屏幕上见到了那矗立于秦淮河畔的秦淮水亭。它和淮清桥相对，与桃叶古渡毗邻，古色古香，别有一番风姿。     

风尘路，风尘误

寇湄,字白门,金陵秦淮名妓,以侠义艳情而著称于世。一生颇富传奇,名噪秦淮。作为一名在秦淮河畔谋生的风尘女子,寇湄算是出类拔萃的。然而一人有一命,同为秦淮名妓,柳如是嫁给名士钱谦益,算是好从良,李香君虽情感路波折,但也算是生死恋过一回。而寇湄一生兜兜转转,却总也逃不开风尘宿命。     

围绕新目标 再创社区服务新局面

秦淮区位于南京市城区东南“十里秦淮”河畔,既是一个具有悠久历史文化的老城区,又是一个新兴的商贸旅游区。全区面积22.34平方公里,辖5个街道和1个镇,105个居委会、8个行政村,人口22万。     

猜灯迹

灯会上 ,有一句歇后语“张飞碰李逵”的灯谜。大家猜的谜底各不一样。历史学家猜的是 :“不会。”气象工作者是 :“雷霆大作。”作家则猜 :“英雄惜英雄。”警察呢 ,高声说 :“黑对黑。”猜灯迹     

诗词书画

登岳阳楼观天下水●纸虎吾视亦眈眈,登楼见巨澜。湖烟笼岸柳,雪浪啮银滩。云梦江河满,京津天地干。曾思持巨斗,戽水上燕山。登岳阳楼●李东岳千古文章万古楼,无边风月洞庭秋。一行白鹭翩翩舞,九派长江滚滚流。云梦波光浮日月,江湖廊庙忆曹刘。晚来芦荡渔歌起,人欲归休意未休。秦淮变奏曲●尹辉棹歌摇动水中天,岸柳依依送客船。千古秦淮添锦绣,六朝粉黛化云烟。乌衣巷口人何在?白鹭洲心月正圆。灯火满街如白昼,红男绿女笑嫣然。谢台湾友人见访●傅定志迢遥鱼雁几回传,云水苍茫却有缘。春暖喜迎珠玉客,声同共续棣华篇。倾襟人笑东风里,把袂情…     

秦淮河上寻桨声

最早对秦淮河的认识,缘于唐代杜牧的《泊秦淮》诗：“烟笼寒水月笼沙,夜泊秦淮近酒家。商女不知亡国恨。隔江犹唱后庭花。”雾霭如烟,月蒙蒙,夜蒙蒙,酒肆飞歌,人家热闹,商女如花……从此,在我的印象中,秦淮河与风月．与商女、人家、诗人是融合在一块儿的。     

诗词书画

正金缕曲·甲午百廿周年祭毕靖夷怒气冲天阙。恨当初,仓虚廪败,盾残刀缺,冠盖簪缨愚且懦,醉卧秦淮风月。安肯顾虎狼猖獗?羯鼓不惊华胥梦,痛英雄枉洒沙场血。云水怨,久呜咽。巨龙抖落千秋雪。挟风雷,妖氛尽扫,海天澄澈。昔日散沙炉火化,浇铸江山如铁。笑蝼蚁南柯一穴。谁敢举竿挥钓岛,管教它魂断为鱼鳖。歌义勇,浪千叠!     

菩提树

菩提本非树。菩提本是树。读《五灯会元》，这样的偈语比比皆是。大凡偈语，通常不是能马上让你明白，要想，要悟。不管你能否悟出什么名堂，但总能让你悬想半天。我没有任何宗教信仰，但这并不妨碍我对于宗教的兴趣。我精读过《大唐西域记》。甚至，我曾沿着玄奘西行路线，走完了国内往返行程。至于佛国的菩提迦耶、那烂陀诸圣地，在梦中也去过好几次。     

父亲的肩膀是我的天堂

父亲已逝多年，但他却是我最怀念的人。妈妈经常说：“你是在你父亲的肩膀上长大的。”这话一点也不假。我从小就喜欢骑在父亲宽阔的肩膀上。我五岁那年，父亲带我去看元宵灯会，满街的人，满街的灯，把漆黑的夜照得五光十色。父亲怕别人挤着我，也知道我人小个子矮看不到灯，便把我扛到他的肩膀上。我一下子长成了巨人，比所有的人都高，各式各样的灯在我眼前晃来晃去，特别好玩。     

北京宫灯:华彩越千年

每当吉日良辰、华灯高悬,倍增欢乐吉庆的气氛。北京宫灯是在北京皇宫紫禁城里使用的灯,它具有鲜明的皇家制作特色,是集木艺、雕刻、漆饰、编织、绘画等多种手工技艺于一身的精湛工艺品。2008年北京宫灯入选国家级非遗名录。     

我们是文化交流的使者

白玫和丈夫欧阳来自伊朗,2005年他们来到中国南京,开始中文学习之旅。2010年,白玫一家定居北京。夫妇俩和孩子们都很热爱中国文化,一直为促进中伊两国的文化交流而努力着。     

Revitalization of Local Community and Ethnicity: Nagasaki's Lantern Festival Among the Immigrant Chinese

Abstract: The Nagasaki's Lantern Festival is gaining popularity through the continued partnership between the immigrant Chinese (Kakyo) and Nagasaki city, largely owing to the ethnic Chinese revitalization movement and the distinct way of life typical in Nagasaki. Following my past research, I would like to discuss the development and modification of Nagasaki's Lantern Festival, to examine the relationship between the features specific to the Nagasaki area and the changes in the Kakyo community's sense of ethnicity amid the wave of globalization. By the Meiji period, ethnic Chinese society in Nagasaki consisted mainly of immigrants from Fu Jian province. Today the community is experiencing rapid transformation. In particular, the restoration of Sino–Japanese relations and the wave of internationalization have led to the creation of the Nagasaki Shinchi Chinatown Shopping District Promotion Association and the renewal of Chinatown for the ethnic Chinese. The Chinese Spring Festival, originally aimed toward community vitalization, not only included the Kakyo (immigrant Chinese) but the Japanese in the district and private corporations. Nagasaki was transformed not only into a strategic point for East Asia's multilateral trade, but also served as a trading center for the entire nation. But as Japanese ports opened their doors to the world after 1850, Nagasaki was reduced to only one of the local trading centers. As for overseas business, Nagasaki took advantage of its heavy industry by expanding its share in the Asian international market and has been striving in the domestic market to activate the local economy through tourism. Such strategy hinges on the rich historical and cultural resources formed and nurtured within the 400 years of relations with Asian nations. The historical merger between the Kakyo community and its cultural tradition in Nagasaki society served as one of the incentives for such development and progress. The enlargement of Nagasaki's Lantern Festival has been achieved as part of this concept of “Asian‐oriented region”, in line with the city's plan on tourism promotion.     

‘The boys and girls not calling me names and the teachers to believe me’. Name calling and the experiences of Travellers in school

This paper is about name calling and bullying of Gypsy and Show Travellers in school and the response of schools. The data discussed were gathered as part of a small‐scale study of the experiences of Gypsy and Show Travellers in school in Scotland and of the views of school and Traveller support staff. The overall focus of the study was on exclusion and perceptions of deviance. There was a difference in the teachers' views of the two groups of Travellers, with Gypsy Traveller pupils perceived as having, and presenting, more difficulties in school. However both Gypsy and Show Traveller children experienced frequent racist bullying and name calling, often not acknowledged by their school. The paper focuses particularly on this latter aspect of our research, raising issues about the ability of schools to support diversity and suggesting that approaches to bullying often fail to address both broader issues of social relationships in school and also the historical and cultural context of prejudice against Travellers. Copyright © 2001 John Wiley & Sons, Ltd.     

中国服装翩跹起舞30年(英文)

服装是一种记忆,也是一幅穿在身上的历史画卷。活色生香的服装历来是时尚变化最为灵敏的风向标,是一个社会、一个国家、一个时代最为鲜活生动的形象记录。它以非文本的方式记录着历史的变迁,社会的发展,文明的进步。正可谓"盛世有华服",改革开放30年的辉煌成就,可以透过不同时代人们的穿衣变化来寻找到最为直接的答案。今天,当我们再次审视那段逝去的岁月,会惊奇地发现30年的服装变革史就是一部鲜活而富有说服力的改革开放发展史。     

都市新潮流：养个“娃娃”重温童年梦(英文)

拥有一个玩偶娃娃,天天为它打扮,和它说话,带它出门旅游拍照……是不是这样的童趣只有孩子们才能享受?错,如今,北京、上海、南京和广州等大都市已经冒出了一群20多岁的养娃族,其中女性居多,他们热爱着自己的玩具娃娃。这些自称为"娃爸"、"娃妈"的年轻人倾注全部情感与精力,悉心地照顾着自己的宝贝。     

凤翔泥塑 点“泥”成金

位于陕西宝鸡的凤翔县素有中国民间艺术之乡的美誉。当地的凤翔泥塑造型古朴别致,不仅深受广大群众的喜爰,而且承载着丰富的历史文化信息,被民俗学专家称为历史的“活化石”,2006年被列入第一批国家级非物质文化遗产名录。     

梦想铸就辉煌——走进中央芭蕾舞团

2011年4月2日，在北京大学百周年纪念讲堂举的颁奖晚会上．中央芭蕾舞团因经典舞剧《大红灯笼高高挂》，而荣获＂影响世界华人大奖＂。成立于1959年的中央芭蕾舞团．五十多年来走过的风雨历程．凝结了太多人的毕生心血．也有太多人见证了它的诞牛、成长和成熟。经过不断地探索与发展．如今的中央芭蕾舞团已经成为一家具有世界影响力的国家级艺术团体．     

节气

The 24 solar terms,based on the sun's position in the zodiac,were created by farmers in ancient China to guide agricultural affairs and farming activities.The 24 solar terms reflect the changes in climate,natural phenomena,agricultural production and other aspects of human life,including fo o d,clothing,housing and transportation.Nowadays,many Chinese,including farmers,still use the terms as guides to help them arrange their daily activities.In November 2016,the United Nations Educational,Scientific and Cultural Organization(UNESCO)added China's 24 solar terms to the list of its items of intangible cultural heritage.