In search of disability: a critical discourse analysis of a Key Stage 1 guided reading scheme

This paper employs critical discourse analysis to examine the representation of disability in the children’s Oxford Reading Tree Series Read with Biff, Chip and Kipper. The representation is found to influence self-identity and social attitudes towards disability, for it grants ‘normalcy’ a status of idolatry. Such elevation of normalcy elicits ‘normate’ culture, which, in turn, can generate ‘aesthetic nervousness’. This hegemonic tradition therefore produces a replicative process that is consequential to the production of future texts, social justice and an inclusive society.     

Southeast Asia Of The Ninth To Fourteenth Centuries

This review essay of Violence and Vengeance engages with Duncan's view that religious distinctions on their own are rarely the cause of violence, although they may subsequently form its raison d'etre. The review examines how religion assumes a very public space in various Indonesian societies but how the public profession of distinctive religious positions need not stir hostility. However, recent assertions of religious purity and correctness are putting new pressures on community relations, and can be seen as contributing to the severe expressions of violence in North Maluku studied by Duncan. The review questions his call for a truth commission as a necessary precursor to reconciliation, suggesting it may disrupt the strong progress already made towards peace. Instead, it calls for a closer analysis of elite and state roles in provoking or countenancing communal violence.     

中国穆斯林在现代化过程中的优势

在世界现代民族—国家的建构过程中,宗教信仰、民族归属、国家认同三者之间的巨大不相容性,以及由此引发的各种问题,成为许多国家现代化道路上的巨大障碍。尤其是对许多伊斯兰国家来说,如何处理这三者之间关系,并协调由此引发的伊斯兰教与国家政治、伊斯兰教法与国家法律的矛盾和冲突,往往成为现代化道路上最大的难题。但是在伊斯兰教传入中国,与中国社会的法律、政治、文化等等互相磨合、融通以至共存的过程中,这些难题已经基本得到了解决。因此,今天的中国穆斯林与所有中国人面临着共同的问题,那就是如何步入现代化。从这个角度来说,在现代化的进程中,中国穆斯林所背负的要比其他穆斯林更轻。     

Authentic church membership communication in times of religious transformation and mediatisation

In most European countries, the once well-established Christian denominations have been losing ground over the past century. Against this backdrop, what kinds of communication do churches/religious groups use to stay relevant and connect with their memberships? On the one hand, religious sociologists emphasise the importance of face-to-face communication for religious groups, to maintain authenticity and plausibility structures (especially in a pluralistic and secular world). On the other hand, media and communication scholars underline the opportunities to be found within mediated communication. This leads to the question of whether the churches’ communication with their members has shifted from face-to-face communication to more mediated communication. A comparative case study based on a multi-level mixed method design provides insights into the membership communication of the two major German denominations (Protestant and Catholic). The findings illustrate a clear shift from face-to-face to mediated communication at the upper church levels. Interestingly, only a small minority of the public relations professionals surveyed referred to the importance of face-to-face communication and its authenticity. In stark contrast to the professional level communication, congregations still concentrate on face-to-face and traditional mediated communication.     

Self-Identified Traditional,Moderate, and Liberal Catholics: Movement-Based Identities or Something Else?

Through qualitative analyses of 50 in-depth interviews with Catholics in three Midwestern cities, I investigate the role of religious movement organizations in the formation of Catholic identities. I find that movement organizations and elites tend to have little direct impact on the formation of Catholic parishioners’ identities in my sample. While movements’ disruptions and interactions with media are useful for generating debate and wider recognition of religious disagreements, my respondents are not usually socialized by nor do they identify with familiar movements when they call themselves traditional, moderate, and liberal. Most are uninterested in and unacquainted with movement organizations and publications. Instead, their religious identification is a form of religious mapping, which reflects their self-understood position vis-à-vis recognized cultural conflicts within the larger religious community. While movements play a limited role, I argue that we should be wary of conceptualizing Catholic identities as products of movement groups or parachurch networks since most Catholic identity-work occurs within families and parishes, as opposed to movements or parachurch organizations.

施韦卡特经济民主的市场社会主义对资本主义的超越

针对资本主义辩护者自诩“资本主义具有无可替代性”,施韦卡特与之针锋相对,以资本主义为超越对象,先是清算苏联模式,为新模式的问世扫清了障碍,接着提出了作为资本主义替代制度的社会主义的新模式——经济民主的市场社会主义,在此基础上,还对发达资本主义国家、指令性社会主义国家、第三世界国家如何步入经济民主制度进行了理论探讨,试图达到超越资本主义的目的。但这并不意味着他的理论没有瑕疵,我们应看到其局限性,同时也应肯定其在社会主义运动史中的作用。     

末世论和全球社会政治冲突——以巴以冲突为例

宗教原教旨主义者的末世论成了全球社会政治冲突一种不可忽视的动因,它不仅导致了许多国家内在的社会政治断裂,也加剧了当今伊斯兰世界与西方的矛盾和冲突。巴以冲突就是一个末世论产生重要影响的典型个案。末世论是以色列的信仰者集团、美国的基督教右翼积极在巴勒斯坦被占领土上推进定居点运动,阻扰和平进程的重要动因。这两者的进攻性行动破坏了伊斯兰世界的认同,损害了他们的权利、尊严和拯救前景,从而引起哈马斯、真主党等激进伊斯兰主义者同样带有末世情结的伊斯兰群体以圣战为主要形式的抗争。     

论超越性道德精神在构建和谐社会中的心理学价值

超越性道德精神引导人们向往个体心灵的自由与解放,追求社会真善美的和谐统一,直趋精神的崇高境界。在当代人类精神信仰及人格面临各种冲突的现实背景下,这种超越性道德精神是约束人类心底阴影过度张扬的本源性支配力量,也是消解当代信仰冲突的内在调节手段和优化国民人格的内在动力。     

教育功能的哲学阐释——从人的实践存在方式出发

文章对实践这一人的特有存在方式进行了深入分析,揭示了人的实践存在方式的客观现实性、能动创造性和社会历史性。并以此为切入点,揭示了教育这一实践活动所蕴含的实践特性及奠基于这一特性之上的传承、认同和超越功能。     

佛塔形态演变的文化学意义

通过塔在佛教传播过程中的形态变化 ,论述了受地区和民族的不同文化影响 ,塔形演变所蕴含的文化学意义。