Underground Markets as Fields in Transition: Sex Work in New York City

Most ethnographers visualize their fieldwork study vis‐à‐vis their long‐term commitment to a bounded sociospatial context—an “ecology.” In this manner, the majority of ethnographic studies are presented as studies not only of practices but also of recognizable physical ecologies that breathe life into the practices—for example, homes, ghettos, firms, schools, and so on. In the pages that follow, I consider the ways in which the status of place has shifted in urban sex work. The shifting commerce of sexual services in New York enables me to open up a set of methodological issues about the role of space in ethnographic work. One in particular is at the core of this paper: namely, because so many ethnographic labors begin with the selection of a field site, what conceptual issues arise that fieldworkers must pay attention to vis‐à‐vis that decision? For example, the field site may change, the field site may itself be shaped by wider societal forces, and it may be simply dissolve over time. How does any of this impact a technique that is premised on the dependability of “sitting” so that others may be dependably followed? I draw on the notion of “strategic action fields” to present an alternative analytic framework, one more useful for the challenges ethnographers face.     

叙事实践:一种人文生态学的心理取向

简要回顾了叙事疗法的诞生及其在中国的传播过程。重点讨论了叙事实践3个方面的生命伦理学关怀:首先,这种心理学取向以生命权利的平等为前提;其次,这种心理学实践以人文生态的和谐为途径;第三,这种心理学实践以生命意义的丰富为旨归。最后探讨分析了叙事疗法的发展潜力,主要包括叙事实践与中国文化的结合、超越性启示以及生态学启示。指出叙事疗法所蕴含的生命伦理学关怀是实现其潜力的一个重要的推动因素。     

文化生态学视野下的《诗》研究

《诗》研究一直被经学、文学两大传统所左右,研究成果往往因囿于学科视野狭窄而产生偏颇。文化生态学视野下的《诗》研究,则试图将《诗》研究的经学和文学两大传统融合起来,并引进历史学、文化人类学、文化诗学的理论,将《诗》放在具体的、历史的文化语境中,对其做跨学科、交叉性、汇通性的全面观照,从而揭示出《诗》的丰富性与复杂性。在文化生态学阔大的研究视野之下,《诗》研究中的许多学术难点,如《诗》之发生与成书、《诗》之“雅”“颂”的文化价值、《诗》之“变风”“变雅”的缘由以及《诗》之“十一国风”的艺术风格,都变得逐渐明晰起来或得到了较为合理的解释。而且,通过对《诗》的文化生态学研究,《诗》与诸子百家的关系也慢慢被梳理、提升出来,《诗》之“变”打破了“雅”、“颂”时代的王官之学的一家独大和思想禁锢,《诗》之“十一国风”则开拓出了士大夫的自由风气、忧患意识、批判精神、家国情怀,这些都为诸子之学的“百家争鸣”开风气之先。     

从托尼·莫里森作品看美国黑人精神生态

精神生态研究主要是关注人自身“精神圈”这一内自然的生态平衡,并探索精神生态失衡的文化和社会因素。在《最蓝的眼睛》、《秀拉》、《宠儿》三部作品中,托尼·莫里森塑造了美国黑人社会一系列悲剧人物形象,悲剧的因素包括“黑人性”的丧失与母爱的扭曲：在《最蓝的眼睛》中,黑人社区在白人强势文化面前迷失自我,丢弃“黑人性”,酿成了佩科拉一家的悲剧;在《秀拉》中,秀拉抛弃“黑人性”,蔑视黑人传统,给黑人社区带来了灾难;《宠儿》中塞丝杀死亲生女儿,《秀拉》中伊娃杀死深爱的儿子,都是扭曲的母爱带来的毁灭。如此种种,都折射出美国黑人精神生态的危机状况。     

云南历史文化村镇保护研究——以通海河西镇为例

云南至今仍遗存有众多历史文化村镇,不仅类型丰富、村镇空间构成形态独特,还承载和表征着地方民族丰厚的历史文化信息,具有多重研究探讨价值。面对当前我国中小城镇的快速发展,如何有效地传承与保护好这些村镇积淀的历史文化,进一步彰显村镇风貌特色,具有重大意义。本文以通海县河西古镇为例,系统分析其所面临的建设性破坏,传统建筑遗产、传统文化生态环境亟待保护等现实问题,以人居环境科学和可持续发展的理论为指导,从对历史文化村镇有机更新保护和文化生态环境建设方面入手,提出全民参与、整体保护、原真性保护等古镇保护原则,以及相应的整体格局保护、建筑高度控制、街巷空间保护等具体措施,以期为古镇保护提供有价值的参考。     

Ecologically and Transdisciplinarily Inspired Research: Starting Points for Practitioner Research and Sustainable Change

Abstract

This article reports an adventure of collective creating in which learning psychology, sociology, professional learning, managerial and nature thinking came together and enriched the authors’ perspective on the methodology of practice-oriented research. It resulted in the manifestation of two base tunes and six ‘ecologically and transdisciplinarily inspired’ (ETI) research principles. The ETI perspective includes an ecological way of dealing with the social and physical research issues, which means holistic thinking and working and thinking in terms of connectedness. It also means that mono-disciplinary and interdisciplinary scientific and practical thinking need to be ‘transcended’ to deal with practitioner research issues. Other fundamental matters include dealing with wisdom, narratives, and the ecological fallacy; collectively and transdisciplinarily creating knowledge and improved practice with stakeholders, e.g. actors; and being cognitively inspired by nature.     

云南乡村文化发展模式的失衡与调试

乡村文化外生于产业化,基本不按大规模复制的路径发展,其借助现代社会对文化的消费需求,在特定的环境中产生和形成灵活与独特的发展模式。云南乡村蕴含着潜在的巨大的文化生长空间和产业拓展空间,但由于自然环境和社会环境的差别,云南乡村文化产业发展模式既不能照搬城市文化产业的发展,也有别于中东部乡村,必须遵循云南乡村文化生态系统的特征重点发展乡村文化旅游、乡村工艺美术业、乡村休闲娱乐业、乡村文化演出业、乡村节庆文化产业,这些产业将在较长时间内保持一定的稳定性。     

But Where Are “The People”? Unfinished Agendas in The People of Puerto Rico

The People of Puerto Rico is a comprehensive ethnography of major types of rural communities in pre-1950 Puerto Rico but was less successful in reconnecting those localities in a coherent portrayal of the island's social formation. A reexamination of this work's best-known subcultures, Santa Isabel (Sidney Mintz' “Cañamelar”) and Ciales (Eric Wolf's “San José”), offers entry points to these communities, as well as to the key concepts that Mintz and Wolf constructed reciprocally through their research: rural proletarian and peasant, plantation and hacienda. Also present are the too-implicit spatial referents of these concepts—lowland and highland, foreland and hinterland—and their associated crop types, sugar and coffee. In this article, the historical space of Santa Isabel and Ciales will be reconsidered, in part with reference to often-overlooked nuances and caveats in Mintz' and Wolf's chapters. Foregrounding the spatial/ecological referent in “Cañamelar” and “San José” opens our sights to counterpoints between sugar and livestock, and to patterns of highland-lowland migration, kin networks, and social interaction. Familiar concepts take on new meanings as we discern supra-municipal, sub-insular, and intermediate island regions and move closer to specifying historical situations (Mintz) while renewing our theorization (Wolf).     

‘When you have no law you are nothing’: Cane toads,social consequences and management issues

In this article we demonstrate that Yanyuwa people have detailed biological knowledge of their northern Australian environment, which is culturally defined and embedded within their relationships to country, resources and each other. Through a case study of the impact of Bufo marinus (cane toads) on Yanyuwa culture and everyday life, we argue that Aboriginal management strategies and Aboriginal peoples’ intimate knowledge of species and environment need to be understood as both legitimate and fundamental when engaging in management initiatives in Australia. We demonstrate that for Yanyuwa people emotional engagement with their environment is underpinned by a morality of social and environmental relations and that ‘memory’ is pivotal to this engagement. We conclude by briefly delineating how the adoption of a ‘moral ecology’ perspective goes some way to addressing issues pertinent to discursive encounters at cultural management frontiers.     

语言人与语言生态

语言人与语言生态环境唇齿相依。“语言人”作为一个专门术语,已被现代语言学者们广泛使用。作为语用主体的语言人在构建良好的语言生态环境中的作用是无与伦比的。语言人具有极强的可塑性,这种可塑性具有鲜明的特征,表现在：语言生态环境决定语用主体的动态趋向;语言之间的竞争决定语用主体的语用活力;语言生态变异决定语用主体的语用变化。关注语言人的竞争与合作,关注语言人的语言态度等,是语言生态学的一项重要工作。