身体视域与莫言小说发生学

在以往研究中,域外视域（如福克纳与马尔克斯作品）和民间资源（农村生活与志怪传统）等因素对莫言小说的影响都得到重视和强调,然而艺术家创作状态有其微妙之处,仅仅依靠对作家的时代背景、阅读资源和生活经验的探讨,未必能解开莫言小说创作的独特奥秘。感官化与肉身性,是莫言小说在1985年前后表现出的个性化特征。本文以身体书写为视角对莫言小说初创期（1981—1984年）与1985年前后进行对比研究,探讨身体书写在莫言小说创作发生学中的表现、地位与影响。在对身体感觉的多重书写中,莫言突破了传统现实主义再现论思维方式对其的影响,实现了个人创作的“身体转向”。经由身体书写视角,我们可以对莫言小说生成的动态过程、内在动力和影响因素进行更加细致深入的透视。     

借鉴期货交易机制优化水资源配置--基于水单的南水北调水市场交易模式研究

为缓解我国北方的水资源危机,南水北调中线、东线工程已经启动,因此,建立与之相适应的水市场交易模式显得越来越迫切了。为实现南水北调水市场的规范化、组织化和现代化,借鉴期货交易机制,提出了一种全新的水单交易方式,该方式具有很强的现实性和可操作性。     

广州:为“四好”清真食品经营户挂牌

最近,广州市民族宗教局在广州新疆大厦举行了"广州市2008年度四好清真食品经营户"挂牌仪式,向"博格达美食乐园"等17家来自青海、新疆、甘肃、陕西等地少数民族清真食品经营户颁发"四好"牌,表扬他们文明经商、守法经营的先进事迹,肯定他们为广州民族团结和经济社会发展作出的贡献。     

从民族志物品收集到东南海洋系文化构建——林惠祥先生收藏与展示实践（1929-1958）

Since the 1980s, critical museum studies have interpreted the‘collecting and exhibi-ting activities’ of a museum as both practical activ-ities as well as a persistent scientific and socio-cul-tural process, and have explored the natures of museum, including the logic and strategy behind these practices. Through reviewing Lin Huixiang ’s collecting and exhibiting practices ( 1929 to 1958 ) , this article aims to explore internal rela-tionships between ( i ) museum practices and ( ii ) the practitioner, all under a particular episteme. This article moreover presents the genealogy of Lin Huixiang ’s academic ideas, museum practices, and‘Southeastern-oceanic-cultural ’ research pro-jects;it covers his earlier activities of ethnographic object collecting and exhibiting practices all the way to the construction of the‘Southeastern-ocean-ic-culture-system ’ within the framework of the‘New Theory of Evolution’ . Seen from a critical perspective, a museum is not a neutral and objective institution but a space full of power and discussion. In addition, in our modern times Museums have become a controver-sial place: the museum’s nature has changed from a‘palace of knowledge’ to a representation-system composed of objects. Eilean Hooper-Greenhill uses the terms“effective history” and“episteme” to ex-amine the history of a museum, and divides it into three stages: ( i ) the irrational cabinet, ( ii ) a classical episteme, and ( iii) a modern episteme. Different epistemes directly influence the collecting and exhibiting practices. Susan Pearce points out that collecting activities express and shape the rela-tionship between the human and material worlds. She distinguishes between “gathering”, “hoard-ing”, and “collecting” and she emphasizes that the term “collecting” points to products of imagi-nation. This imagination metaphorically creates meanings by arrangement and it displays the known world. Therefore, the activity of collecting and ex-hibiting is always practiced under a particular epis-teme;in addition political standpoints, value judg-ments, and academic interests are involved when interpreting the meanings of the objects and the constructing the knowledge order. This article moreover conducts a systematic exploration of Lin Huixiang’s collecting and exhibi-ting practices as well as the genealogy of his aca-demic ideas. All is examined from three aspects:( i) ethnicity, nation, and ethnographic object col-lecting practices; ( ii ) the intellectual, display practices and Museum of Anthropology; ( iii ) the New Theory of Evolution and the establishment of the Southeastern-oceanic-culture-system. The first section of “ethnicity, nation, and ethnographic object collecting practices”focuses on Lin Huixiang’s collecting practices from 1929 until the end of the Second World War. He started to collect aboriginal human objects in Taiwan since 1929 and ethnographical objects in the South Sea since 1937 . As most anthropologists from that area and period, Lin Huixiang’s collecting activities were influenced by patriotism, the establishment of a Chinese anthropology, and by personal academic interests. Chinese anthropologists during the 1920s to 1940s, including Lin Huixiang, believed that nationalism and the ‘Great Harmony ’ would lead to Chinese independence and civilization. And his practices had real significance for China in war-time. On the one hand, these aboriginal objects from Taiwan and the South Sea were regarded as material evidence of an extant“barbarian” culture;this was helpful in understanding that the‘barbari-an’ culture was basically same as that of ours, which then would reduce our ethnic prejudice a-gainst the ‘barbarian’ . On the other hand, these objects also became a means for the public to un-derstand Taiwan, the colony of Japan; in fact, these aboriginal objects even became a symbol of anti-colonialism and aroused the people’s patriot-ism. The second part of “the intelluctual, display practices and Museum of Anthropology” turns to Lin Huixiang’s ideas about the enlightment through a museum and its exhibitions. Lin Huixiang indeed emphasized the educational function of exhibitions and the museum. He displayed his collections to the public, held several exhibitions starting in 1929 , donated all his collections to Xiamen Uni-versity in 1951 , and advocated the establishment of the Museum of Anthropology. Lin Huixiang pointed out that museums were educational institu-tions meant to spread knowledge, and he used specimens, charts, and models to educate the pub-lic. As an anthropologist, Lin Huixiang understood the meaning of an ethnographical museum as an in-strument for teaching, research, and social educa-tion. By reviewing Lin Huixiang’s ‘collecting and exhibiting practices ’ during the period 1929 -1958 , we can clearly come to understand his aca-demic ideas about the discipline of anthropology and about the Southeastern-regional culture. The exhibitions in the Museum of Anthropology of Xia-men University represent his endeavor to construct the Southeastern-oceanic-culture-system within the framework of the New Theory of Evolution. He showed archaeological specimens from the prehis-toric period to the historical period, as well as eth-nographical objects of China’s Southeastern region and Taiwan region, Indonesia, Singapore, India, and of Burma. All objects displayed in exhibitions were used to illustrate the rule of evolution, espe-cially the ethnographic objects that evidenced the primitiveness of human culture; this is helpful to us when exploring the origins of cultures. At the same time, Lin Huixiang compared the cultures of Northern China and Southeastern China, and iden-tified cultural traits specific to the Southeastern ar-ea, aiming to show cultural similarities among China’s Southeastern region and the Taiwan region, and Southeast Asia, which he called the“South-eastern-oceanic-culture-system”.     

管理模拟实验中大学生岗位胜任度评价研究

管理模拟实验是管理类专业一门重要实践课程,本文以营销总监为例,应用雷达图法从横向、纵向两方面对实验中大学生岗位胜任度进行了系统的评价,并对各项评价指标的稳定性进行了分析。     

蔡元培教育思想研究

蔡元培在中国近代教育思想发展史上是一位里程碑式的人物。他的教育思想主要有以下内容提出"五育并举"的教育方针;厉行高等教育改革;坚持教育独立主张;提倡妇女解放;针对不同对象实行不同教育;积极倡导社会教育。这些内容是他整个思想体系的一个重要组成部分。可以说,蔡元培是中国近代资本主义教育思想的集大成者。     

“90后”大学生消费从众心理研究

作为社会的一个特殊消费群体——"90后"大学生,其消费行为深受从众心理影响。通过案例分析,阐述了大学生消费从众心理的内涵及外在表现,并在探究其影响因素:社会环境因素、家庭环境因素、教育环境因素、个体心理因素的基础上,提出加强传统美德教育、思想政治教育、家庭消费教育、消费道德教育的对策研究。     

国内民族类博物馆掠影

中国民族博物馆是国家民委直属事业单位,是我国目前唯一的国家级的民族博物馆。１９８４年 １１月开始筹建,１９９５年５月正式批准成立,并已在北京西长安街划定馆址。 博物馆的主要任务是抢救、征集、保护民族文物,成为民族文物的收藏中心;研究民族文物及传统文化,成为民族文化的研究中心;进行民族传统文化陈列和各种专题展示,成为民族文化的展示中心和爱国主义教育基地;收藏与民族文化有关的文献、影视等资料,成为民族文化的资料中心。中国民族博物馆现收藏有民族文物３０００多件（套）,包括各民族的生产生活用品、服装服饰、…     

关于我国隐私权立法的思考

隐私权作为一种典型的私权,是一项独立的人格权。随着社会的进步和发展,人的法律意识越来越强烈,关 于隐私权引起的法律诉讼日益上升。然而,我国至今还没有为隐私权独立立法,导致实践操作较差。因此,为隐私权立 法刻不容缓。     

化妆箱岁末大盘点

年终在即，各个方面的事情都应该好好盘点一下，你的梳妆台或化妆箱自然也需要进行一番整理。