城镇化进程中四川藏区各民族交往交流交融问题研究

城镇化进程中四川藏区各民族交往交流交融状态总体较好,但亦存在一些突出情况:女性居民交往交流交融状态好于男性,各族居民对族际通婚的接纳度明显偏低,较高文化层次居民的交往交流交融状态要优于低文化居民的状态,未婚居民的交往交流交融状态总体上要好于已婚居民。基于此,提出工作建议思考:一是,从优势视角理论切入,实施“青年女性”新居民工程;二是,以社区教育为抓手,实施“两学一做”新市民提升计划;三是,以资产为基础的社会发展理论,建立健全“身—心—灵—社”四位一体的嵌入体制机制;四是,试行混居福利房政策,适时适地推进“多民族混居社区”建设。     

Do Preparation for Bias and Cultural Socialization Protect Against Discrimination for Transracially Adopted Adolescents?

This study of transracially adopted adolescents and their White parents examines the role of two types of parental racial socialization, preparation for bias and cultural socialization, in protecting adoptees from the impact of discrimination. Sixty-six transracially adopted adolescent–parent dyads in the United States completed an online questionnaire. Preparation for bias, and not cultural socialization, protected transracial adoptees from discrimination-related stress, in particular when experiencing high levels of racism. The importance of parents talking to their transracially adopted adolescents about racism and how to cope with it and the value of researchers examining types of racial socialization separately as opposed to broadly are discussed.     

Muslim women as ‘ambassadors’ of Islam: breaking stereotypes in everyday life

This article explores the efforts of Dutch Muslim women who try to break the ‘oppressed Muslim woman’ stereotype by monitoring their own behaviour in everyday interactions with members of the non-Muslim ethnic majority. In representing themselves as modern and emancipated, they try to change the dominant image of Muslim women in Dutch society, and thus also that of Islam. Based on interviews and archival material, I demonstrate that initially this strategy was mostly adopted by Dutch converts to Islam, and later also by ‘born’ Muslim women. Why do more and more Muslim women turn themselves into ‘ambassadors’ of Islam? And what are the costs of this form of self-essentialization? This article demonstrates the usefulness of studying self-representations of minority groups in the light of existing stereotypes, arguing that Muslim women’s self-representations should be seen as part of a politics of belonging.     

“She invited other people to that space”: audience habitus,place, and social justice in Beyoncé’s Lemonade

We argue that place offers an effective framework for connecting popular culture with social justice narratives by exploring audience interpretations of Lemonade in 2016’s tumultuous racial climate. Working from interviews with 35 of Lemonade’s listeners/viewers regarding their understanding of the album, we argue that audience members used Lemonade to plot spaces of racial pride, community, and equality. Supporting previous audience studies’ findings, Beyoncé’s audiences engaged actively with the text and explored the complex symbolism through interpretive communities, but the audiences we spoke with also transcended these spaces. Using Lemonade as a tool to understand and reimagine historical social movements, audiences deployed the album to cultivate an anti-racist habitus in attempts to make their worlds more just.     

重新审视冯道

冯道是五代时期著名的人物,在好几个王朝中担任过要职。他也是一个有争议的历史人物,有人说他坏,是个无廉耻的小人,是奸臣之尤;有人说他好,好得像菩萨,可以与管仲、狄仁杰比肩。本文对冯道持肯定态度,认为正确理解冯道,必须破除愚忠观念、消融华夷之分、客观评价《长乐老自叙》。冯道长期受到重用,是因为他是一位乱世的杰出政治家。     

Differentiating Contemporary Racial Prejudice from Old-Fashioned Racial Prejudice

The present study addresses the distinction between contemporary and old-fashioned prejudice using survey data from a national sample (n = 600) of self-identified whites living in the United States and interviewed by telephone in 2001. First, we examine associations among indicators of contemporary and old-fashioned prejudice. Consistent with the literature, contemporary and old-fashioned prejudice indicators represent two distinct but correlated common factors. Second, we examine whether belief in genetic race differences uniformly predicts both types of prejudice. As might be expected, belief in genetic race differences predicts old-fashioned prejudice but contrary to recent theorizing, it also predicts contemporary prejudice.     

Honorary whiteness

‘The fantasy of the exception’ is a seductive trope. More penetrating than any explicit legal codes or political structures, the fantasy is embedded in a constellation of politics and psychology and is linked to both colonial and neocolonial logics. In her book Leo Strauss and the Politics of American Empire, Anne Norton presents the ‘fantasy of the exception’ as luring individuals to repress or magnify parts of their identities in exchange for increased access to political and economic privilege. This study argues that the fantasy of exception is intrinsically intertwined in constructs of ‘honorary whiteness’ as exemplified in the contemporary academy, as well as in colonial and neocolonial constructs of identity. Building on Norton's definition of this fantasy, I examine its colonial roots and contemporary manifestations in the broader neoliberal agenda. In doing so, I will show how the fantasy is exemplified by individuals' aspirations for ‘honorary white’ status, and how their drive to achieve power comes at the expense of the splitting of their selves. By examining the narratives of ‘non-white’ individuals and their struggle for power and identity in the face of colonial and neoliberal orders, the fantasy of exception is revealed as reinforcing inequality and oppression, and ultimately, sustains fabricated differences that fuel the legacy of colonial racism.     

‘Chinese-Mexicans’ and ‘Blackest Asians’: Filipino American youth resisting the racial binary

This study provides a deeper understanding of the interracial connections not just between non-whites and whites, but among non-whites. Filipino American youth attending high school in New York City contended with a dominant bipolar racial discourse that marginalizes the racialized experiences of Asians and Pacific Islanders. However, instead of feeling invisible or marginalized, data point to how they negotiated a black–white racial discourse to decide when and how they enter dialogues about race. Filipino youth reconceptualized this racial binary to position themselves on a continuum to form the racial ‘middle ground’ between blacks and whites. Importantly, rather than a racial hierarchy that places whites at the top, youth used discursive strategies to place themselves on a racial continuum that emphasizes the interconnectedness among racial minorities.     

Race still matters: preparing culturally relevant teachers

This qualitative study explores racial identity development of teacher candidates during a teacher preparation program dedicated to preparing teachers for diverse classrooms. Two black teacher candidates in the US demonstrate their racial identity development through critical reflections offered throughout the program. Findings suggest that teachers’ racial identities shaped their constructions of culturally relevant (CR) pedagogy. Implications for teacher education programs include considering how the development of CR pedagogues is influenced by teacher candidates’ racial identities and experiences.     

契丹与回纥族源文化异同论

文章将两个民族族源文化之异同进行对比研究,同时也涉及到鲜卑、 突厥等民族的一些族源文化,从而使人们进一步对中华民族多元一体的实质有了 一个较高层次的认识