Home(land) Décor: China Adoptive Parents’ Consumption of Chinese Cultural Objects for Display in their Homes

American parents of children adopted from China frequently consume Chinese cultural objects for display in their homes. While parents defend this consumption for display as an effort to validate their children’s ethno-cultural origins, they also reveal how it signifies and solidifies their own identifications with Chinese culture. As part of a larger research project examining China adoptive parents’ evolving “Chinese” identities, this paper asks: Which parents “become ‘Chinese’” through the consumption and display of Chinese cultural objects, and why? To answer this question, I conducted semi-structured in-depth interviews with 91 Americans in the China adoption process and ethnographic fieldwork at two different field-sites: Families with Children from China (FCC) Chinese cultural celebrations and Chinese culture camps organized by/for China adoptive families. Focusing on the emergent and personal meanings that parents give to Chinese cultural objects, I demonstrate how these meanings both structure parents’ consumption and yield a display differential. In doing so, I reveal that white European-American parents and mothers are most likely to engage in this consumption and display, thereby amending the three types of ethno-cultural identity consumption represented in the literature. Specifically, I expose the central role of race in ethno-cultural identity consumption; demonstrate that the collective category of reference for ethno-cultural identity consumption is not always an ethnic category (in this case, such consumption refers to a gendered category); and illustrate the ways in which global ethno-cultural identity consumption both appeals to and satisfies distinctly local constructs.     

全球化背景下的文化生态与外语教学

本文将从文化生态的角度分析"中国文化失语症"产生的原因,并对此提出相应对策。     

商业银行法律风险研究

商业银行从创建之始就与法律风险相生相伴.在法律风险中求生存谋发展.全球金融格局与法制监管环境的复杂化,使得法律风险由地区性和局部性风险上升为全球性和综合性风险,对商业银行风险总量的影响越来越大.因此,对法律风险进行持续有效的防控成为国际大银行风险管理的核心内容.     

Industry perceptions of intercultural competence in Singapore and Perth

This study investigates public relations practitioner perceptions of intercultural competence i.e. the skills required in an increasingly globalized world. The findings, drawn from analysis of interviews with seventeen practitioners in two cities in Australasia, reveal intercultural competence is perceived as integral to public relations practise, regardless of whether the public relations activity occurs across national borders. Although practitioners value personal attributes such as openness and adaptability, the findings suggests that practitioners require intercultural competence, as procedural knowledge i.e. of specific cultures and as conceptual knowledge i.e. a reflexive and dynamic understanding of culture. More research is needed to understand the relationship between culture and public relations, and industry expectations regarding intercultural competence in an era of globalization.     

法律全球化与对话

随着人类公共交往的场域日益超越国家的边界,法律全球化亦成为当今世界法律发展的基本态势。尽管西方国家的现代化范式和法律治理结构在全球化过程中占尽先机,甚或一定程度上掌握了话语霸权,但法律的文化属性决定了法律全球化并不应当是法律的西方化。哈贝马斯把其对话理论作为解决文化冲突的基本方式,这对于如何推进法律全球化极具参考价值。对话,亦应当作为法律全球化的路径倚赖。我国参与全球化对话,要克服法律“失语”现象,从传统中寻找“谈资”,并注重解决当下中国的问题。     

"两个必然"理论:反全球化视野中的新探索

随着全球化浪潮的狂飙式推进,反全球化运动也如影随形并呈燎原之势.反全球化运动在一定程度上壮大了社会主义队伍,积聚了社会主义因素,为实现向社会主义转变创造了条件.反全球化运动的趋势揭示了社会主义的全球化替代资本主义的全球化,社会主义制度取代资本主义制度的现实可能性,昭示了马克思的"两个必然"理论的时代价值和深远意义.     

奢侈消费:何以可能与何以可为——立足于转型期中国社会的思考

当代中国奢侈消费的生发及其作用是制度变迁、社会改革的必然产物,对其要用客观理性的制度加以合理的规范与引导,倡导节约文化。     

Global Civil Society and Its Discontents

According to enthusiasts the concept of global civil society is spreading rapidly and becoming pivotal to the reconfiguring of the statist paradigm. However, critics have recently grown more numerous and outspoken in opposition to the term claiming that it is actually perpetuating statism by grafting the idea of civil society onto the global by way of an unhelpful domestic analogy. This paper examines the role the concept is playing in perpetuating/reconfiguring statism. First it summarizes current criticism by identifying three basic accusations: the ambiguity of the term, the “domestic fallacy,” and the undemocratic effects of using it. Second, these criticisms are considered in turn and it is concluded that all three points relate, ultimately, back to the failure of the critics themselves and some global civil society theorists to move beyond a state-centered framework of interpretation. In the final section it is shown how global civil society discourse is beginning to move not only the concept of “civil society” away from its state-centred historical meanings, but also how it is contributing to changing the content of the concept of “the global.”

道德的民族性和世界性的关系

在国际交往日益频繁的时代背景下,道德既具有民族性,又具有世界性。道德的民族性和道德的世界性既针锋相对,又融会贯通。社会主义初级阶段的道德建设,就要把道德的民族性与道德的世界性结合起来,培养具有民族特色和时代精神的新道德,即中国特色社会主义道德体系。