阿拉伯-伊斯兰世界群体文化心理蠡测(上)

曾经的辉煌与当下的衰败、曾经的核心与目前的边缘化所造成的失落感,三大圣地、《古兰经》与先知穆罕默德的相继蒙羞和遭辱所带来的受辱感,历史的创伤记忆与现实的生存困窘共同积淀成了一种顽强的集体潜意识,形成阿拉伯—伊斯兰民众仇恨与暴力相交织的心理死结,外现为以暴易暴、铤而走险甚至不断丧失自我。因此,阿拉伯—伊斯兰世界应在不断抵抗西方霸权主义对中东诸多利益的制衡中,努力变革滞后于全球化主潮的落后现状。否则,将面临更为严重的民族和地区的倒退,危及世界和平与稳定。     

Context,Cultural Bias,and Health Risk Perception: The “Everyday” Nature of Pesticide Policy Preferences in London,Calgary, and Halifax

Risk perception and the cultural theory of risk have often been contrasted in relation to risk‐related policy making; however, the local context in which risks are experienced, an important component of everyday decision making, remains understudied. What is unclear is the extent to which localized community beliefs and behaviors depend on larger belief systems about risk (i.e., worldviews). This article reports on a study designed to understand the relative importance of health risk perceptions (threat of harm); risk‐related worldviews (cultural biases); and the experiences of local context (situated risk) for predicting risk‐related policy preferences regarding cosmetic pesticides. Responses to a random telephone questionnaire are used to compare residents’ risk perceptions, cultural biases, and pesticide bylaw preferences in Calgary (Alberta), Halifax (Nova Scotia), and London (Ontario), Canada. Logistic regression shows that the most important determinants of pesticide bylaw preference are risk perception, lack of benefit, and pesticide “abstinence.” Though perception of health risk is the best single predictor of differences in bylaw preferences, social factors such as gender and situated risk factors like conflict over chemical pesticides, are also important. Though cultural biases are not important predictors of pesticide bylaw preference, as in other studies, they are significant predictors of health risk perception. Pesticide bylaw preference is therefore more than just a health risk perception or worldview issue; it is also about how health risk becomes situated—contextually—in the experiences of residents’ everyday lives.     

蒙·元时期的波斯与中国

蒙·元时期蒙古人的西征和扩张以及由此形成的政治格局,致使亚欧陆地境域获得全面开放,加之东西方驿站通道的设置及伊利汗国与元廷始终保持着陆、海两道的密切联系,乃使这一时期中国与波斯的交往,较之以往大为拓展。而这时特殊的政治环境,又为大量波斯地区的回回人自觉或不自觉地东向迁移提供了便捷的条件。可以说,蒙·元时期中国与波斯间的人口往来,始终未曾间断。而随着他们的东来,波斯地区的学术、技艺等亦随之传播到元朝,因而大大丰富了中国文化的内容,并对元代中国文化产生了重大影响。     

社会文化理论与语用习得理论框架的构建

基于社会文化理论在二语习得以及语用习得领域的研究状况,从中找出社会文化理论与语用习得的契合点,进而尝试建立一个理论模式,以便在语言实践活动中得到有效应用。该模式包括三个模块：语用习得的活动理念、语用习得的活动形式和语用习得的内化。     

‘Nobody should feel alone.’ Re-introducing socially excluded,cultural and ethnic minority children and young people to educational and vocational opportunity

This article reports on some of the findings from a five-nation study of projects working to re-introduce cultural and ethnic minority children and young people to educational training and work. It focuses upon the work of independent mediators in Anderlecht (Brussels) and Den Helder (Holland) in facilitating communication and collaboration between students, families, welfare and criminal justice agencies, schools and colleges and employers. In particular it considers the mediator's role in bringing together the ‘minimum sufficient network’ of professionals and resources necessary to make an ‘intelligent’ response to a problematic situation and the consequent emergence of new forms of ‘meta-professionalism’.     

历史上的中阿文明交往

文明交往是人类历史发展的动力。历史上中阿交往的源头可上溯至古丝绸之路,民间交往和官方交往互为促进,唐宋时代达到鼎盛,明末趋于萎缩。中阿交往涉及多种领域,既有以物质和精神活动为内容的和平交往,又有以战争和冲突为蕴含的暴力碰撞。所有这些交往都从不同层面和不同维度推动着彼此的科技与文化发展,并为人类文明做出了非凡贡献。     

A Typical American Family? How Adoptive Families Acknowledge and Incorporate Chinese Cultural Heritage in their Lives

When a child from China is adopted by U.S. parents, the adoptive family must address questions about if, when, how, and how much to acknowledge the birth cultural heritage of their child. This paper addresses these concerns by presenting findings of a study that examined ways families address the myriad issues surrounding cultural heritage. Drawing on work by H. David Kirk, D. M. Brodzinsky (Brodzinsky, Schechter, & Henig, 1992. Being adopted: The lifelong search for self. New York: Anchor Books), and others, a conceptual framework is presented to aid in understanding the dynamics involved in emphasizing (or de-emphasizing) cultural heritage Second, results of a web-based survey that extends the results of earlier work on cultural heritage in families with children adopted from China (Rojewski & Rojewski, 2001. Intercountry adoption from China: Examining cultural-heritage and other post-adoption issues. Westport, CT: Bergin & Garvey) are presented. Specific findings reveal the range of actions taken by adoptive parents on (a) how families cope with family-child differences, (b) how families acknowledge the child’s birth culture and heritage (e.g., acknowledging birth cultural heritage and culturally-related events, having contact with other Chinese children and adults), and (c) the perceived benefits and importance of incorporating Chinese cultural heritage into family life. Results add to an emerging baseline for understanding the range of responses adoptive families have to address issues of Chinese heritage, as well as trends in the reasoning parents use when deciding about cultural heritage-related issues.     

历史的真实与悖谬——从《机电局长的一天》和《无畏》看“文革”后期的文学生态

《机电局长的一天》和《无畏》都是＂文革＂后期产生过广泛影响的小说,它们真实地反映了工农业战线上从全面整顿到＂反击右倾翻案风＂的社会现实,由于政治对作家的选择不同,两位作家在＂文革＂结束前后的政治与文学境遇也截然不同,这直接影响着他们新时期的文学创作心态和文化价值取向。     

论作为文学文化学的“西安学”

＂西安学＂从理论上说是一个学科集群。但中外城市学研究经验及成果表明,城市学主要是一种文学文化学,目标在于构建城市精神镜像。作为文学文化学的西安学应以城市的精神体验为主要方式构建城市镜像知识。其方法有直观体验城市和通过文学体验城市两种。本雅明对19世纪巴黎的研究及李欧梵对20世纪三四十年代上海的研究为文学体验提供了范例,西安学应以此为借鉴拓展其研究视界。     

启蒙者的非启蒙心态——五四新文化运动的历史性局限

新文化运动的最大不足在于启蒙不够充分.由于历史性的诸多原因,新文化提倡者带有浓厚的科举心态,缺乏对文化启蒙及其功能的深刻理解,将启蒙当做一种政治手段,让启蒙承担起其力不能及的过分沉重的民族国家的现代性使命.这种非启蒙心态在启蒙内部构成了一种颠覆,使启蒙丧失了其本身所具有的基本价值及功能.