Social Work Studies at a Haredi Women's College: Difficulties and Dilemmas

This paper examines the challenges faced by female Ultra-Orthodox students in a social work program designed for the Ultra-Orthodox community in Israel. Findings were obtained from four focus groups with a total of 32 students. The participants reported being exposed to contents that were inconsistent with the perspectives of their community, fieldwork expectations and requirements that violated strict rules of gender separation, and inconvenient scheduling of exams and field trips that did not take their religious observances into consideration. Despite the considerable distress that these matters caused, most of the students made determined efforts to cope, to learn the course material, to carry out their fieldwork assignments, and to reconcile the discrepancies between some of the contents they learned and behaviors that were expected of them and their deeply held values and ways. Implications of the findings are discussed and recommendations made.     

《诗经》所反映的华夏早期民族融合

民族融合具体体现在联姻、民族战争、灾祸三方面,这些在《诗经》都有所反映。     

奥罗奇人(下)

概括介绍了俄罗斯联邦境内的北方少数民族奥罗奇人的族称、族源、社会经济状况及其演变 ,和奥罗奇人的三界观、灵魂观、鬼神观、图腾崇拜、熊祭和萨满教信仰等     

诗歌翻译中对艺术形式的再现与译文风格的一致性——评《西风颂》的中译本对呼告修辞格、韵律的处理手法

《西风颂》是英国诗人雪莱最重要的抒情诗之一,其思想内涵与艺术形式均堪称浪漫主义诗歌的典范。本文旨在分析《西风颂》的三个中译本中对呼告修辞格、韵律的翻译再现,探讨译文与原文的切合度、呼告修辞格,以及韵律等诗歌艺术表现手段的再现与译文整体风格的一致性。     

《明诗话》及其价值与缺陷

《明诗话》传本罕见,甚为宝贵。辑本采辑诗家130余条。所录诗作有的是苏之琨在游历探访中随手采集而得的,为诗人遗落乡间郊野之作,所以苏氏有拾遗补缺之功。苏氏录诗崇尚高格,钟爱淡雅,倡导"性情",重视"意似",对"雅"、"郑"诗风演变也有自己的见解。但《明诗话》也有明显缺陷,诗歌理论探究不深,所录诗歌涉及面比较窄,还有徇私之嫌。     

"三元"说之宗宋及其诗学价值指向

"三元"说是陈衍针对今人强分唐宋诗与扬唐抑宋的诗学观所提出的诗学纠偏策略.它以三元皆盛之论,将唐宋诗并列,同时又立足于宋诗,特别以杜、韩、黄为重心,突出宋诗对唐诗的创变与突破,从而确立宋诗地位与特征,对扬唐抑宋诗学观进行纠偏.这一诗学之根本,不在纠缠于诗歌诗艺形式上的高下判别,而关注内容精神之追求.以提倡变风变雅、振兴诗教为旨归,寄寓着关注现实人生的重要的诗学思想.     

Analysing non-doctrinal socialization: re-assessing the role of cognition to account for social cohesion in the Religious Society of Friends

To incorporate newcomers into membership, a group employs socialization strategies to transform the characteristics of the newcomers, so that it can admit them with the confidence that their behaviour will not endanger group unity. Analyses of socialization emphasize that novices' interiorization of an institutional definition of group behaviour is a necessary condition to ensure successful socialization. The contemporary Religious Society of Friends in Britain, however, is a non-doctrinal religious movement that avoids defining the content of its beliefs and practices. To analyse the socializing interaction between members and newcomers in this movement in Britain, and among co-religionists in the USA, this inquiry applies a model of socialization that does not include assumptions about the role played by cognition in socialization (Long and Hadden 1983). My results show that: (a) the diffuseness in Friends' collective explanations of institutional conduct supports novices' identification with institutional practice, and (b) experimental and affective components in socialization motivate novices to imitate institutional behaviour despite the fact that Friends have no authoritative explanations of such behaviour. The data suggest that socialization and social cohesion are not necessarily as strongly cognitive-oriented phenomena as they were previously thought to be. This finding has important implications for thinking about social cohesion in postmodern society.     

Bridging the gap between social work practice and community based welfare agencies

This article argues that social work in the UK needs to renegotiate its relationship with community welfare agencies. It begins by examining what we mean by local community and how welfare needs reflect complex non-linear dynamics unique to the local circumstances. It is argued that these are not always recognised in centralised policy agendas. The article broadly draws a parallel between policy issues for the European Community and for the national state. The drive for both is towards uniformity, which potentially fails to acknowledge the unique circumstances at both the national level between nations and the local level between communities.

The focus of the analysis is the lack of engagement with the subtleties of the local within the arena of social work education and practice. With the opportunity presented by the introduction of a new social work degree in the UK, the authors describe how a social work programme in Liverpool undertook a piece of research with the aim of creating an appropriate place for community welfare agencies in practice placements, the academic curriculum and, ultimately, with the next generation of social work practitioners. Eight welfare agencies within the proximity of Liverpool University, an area known as Toxteth, agreed to participate in the research to investigate what kind of placement module would enable local welfare agencies to engage meaningfully in the social work degree. Out of this process emerged a model for research based curriculum development involving local community agencies and academic institutions. More specifically for Liverpool, it placed the notion of social work's relationship with local community welfare at the heart of professional development for qualifying social workers, paving the way in this region of England for closer links between welfare agencies associated with civil society and professional social workers.     

封建才女的悲情人生--论朱淑真和她的诗歌创作

朱淑真的诗作展示了其感情世界的无尽的悲凉。无爱的婚姻,是中国封建社会最普遍的婚姻状况。爱情难泯和爱情的难以实现构成了一对无法消弥的矛盾。而像朱淑真这样的才女,因为不甘心如此的命运,一辈子就在希望和无望中挣扎,满腹的才华就在哀婉的浅吟低唱中流失,满心的热情就在无奈的期盼中耗尽。     

呼吁进步和平观的确立与马克思主义和平哲学的创建——和谐社会与和谐世界的哲学启示

以胡锦涛同志为总书记的中国共产党,坚持理论与实践创新,自党的十六大以来,在国内提出要建构社会主义和谐社会,在国际上则大力倡导和谐世界的理念,由此中国传统的和谐观念在21世纪初上升为马克思主义政治哲学的崭新范畴,从而也为我们确立富有时代内涵的进步和平观、创立马克思主义的和平哲学提供了广阔的理论与实践平台。