碰撞与冲突--基督教在云南少数民族中传播特征探析

近代基督教在云南少数民族中的传播,是伴随着帝国主义列强对中国西南地区的侵略而来的.基督教在传播过程中,与云南部分少数民族社会原有宗教信仰及其生活方式、传统习俗以及价值观念和思维习惯发生了碰撞和冲突,从而显示了与中原内地不同的传播特征.     

试论人本化教育发挥潜能关注人性的特征

人本主义教育家认为教育要培养自我实现的人，而自我实现的一个显特征是富有创造性。珍爱生命，关爱生命，使教育成为受学生喜欢和欣赏的、真正促进其幸福和完善的教育。教育的目的在于培养和发展那些使人区别于动物、使人成其为“人”的特性。     

印度学校道德教育管窥

印度道德教育的地位在印度独立后得以凸显,成为其民族统一、国家整合及经济发展过程中的关键一环。通过对印度学校道德教育的内容、途径和特点的简要分析,反思我国目前的学校道德教育,能给我们一些有益的启示。     

试论研究型语文教师的行为特质

成为一名研究型教师是时代对广大语文教师的期待和要求。了解了研究型语文教师的特质会使广大语文教师明确前进的方向。研究型语文教师的行为特质有丰富的知识储备和合理的知识结构、高水平的语文教学能力、独特的语文教学风格和较强的人际交往能力。只有综合了这几方面行为特质的语文教师才能成为一名研究型教师。     

江南文化传统的形成及其主要特征

商周以前是江南文化的发轫期,春秋战国是发展成型期,秦汉为过渡期,魏晋南北朝隋唐是转型发展期。江南文化总体特征经历了由尚武向崇文、文化地位经历了由偏远到成为中心的转变。江南文化具有柔性刚性并存、崇尚文教、开放包容异域文化及浓厚的宗教性内涵等鲜明特征。     

论舟山渔民画的审美特征

在海洋文化中孕育出的舟山渔民画,其作品想象丰富、神情生动、色彩鲜艳,散发着浓烈的海洋气息。渔民画家为使作品更能呈现渔民及渔家生活的内在品格,表现自由奔放与豁达的情感,在色彩和谐美的前提下,对内容与形式作大胆地处理,使舟山渔民画体现出大海式的奔放美、原初性的朴拙美和淳厚的民俗美等审美特征。     

中国家庭代际关系与老年男子生活幸福度

本文研究了我国家庭代际关系对老年男子（55岁及以上）生活幸福度的影响。根据代际连带理论,代际关系取决于不同的方面：居住安排,代际支持交换,代际情感以及代际准则。利用2006年中国综合社会调查数据,发现代际关系对老年男子生活幸福度有显著的影响。西方国家的相关研究曾指出老年父母在代际关系中充当给予者时,其生活幸福度会提高;然而本文的研究发现我国的情况恰好相反,父母得到子女支持越多时其幸福感越高。同时,代际情感也会显著地提高老年父母的主观幸福感。     

海外华商网络的构成与特征

海外华商网络是以海外华人商人群体为特定主体,以家族、族群、地区、行业、社团等为社会基础,以五缘关系为联结纽带,以共同利益为核心的泛商业网络。从横向联系看,它是一个由海外华商的社会网络和经济网络所构成的复杂综合体。从整体上看,海外华商网络是一个具有封闭性与开放性、确定性与非确定性、正式性与非正式性的统一体。     

Evaluating the Impact of Intergenerational Activities on Elders' Engagement and Expressiveness Levels in Two Settings

Abstract

This study evaluated the impact of intergenerational activities on elders' engagement and expressiveness levels in two settings. Study 1 was conducted with 22 well elders at a senior center and approximately 15 children from a nearby grade school. Data were collected using a momentary time sampling procedure, and inter-observer reliability averaged 88% (ranging from 78% to 97%). Elders were significantly more engaged (t(85) = 4.60, p > .001) and expressive (t(85) = 5.55, p > .001) in the treatment condition than the control condition. Study 2 was conducted with 25 older adults diagnosed with dementia, living in a special care unit. Twenty-eight second-graders were in the experimental group and 32 second-graders were in the comparison group. A momentary time sampling procedure was used to observe engagement, expressiveness, and inappropriate behavior levels. Inter-observer agreement averaged 94% (ranged from 85% to 100%). Elders were significantly more engaged in the structured activities with children than the structured activities without children, and significantly more engaged in structured activities without children than the no-activity condition, F(l) = 60.1; p > .01. Elders were also significantly more expressive in structured activities with children than the structured activities without children, and significantly more expressive in the structured activities without children than the no-activity condition, F(1) =26.5; p = 01. Further, there was no significant increase in inappropriate behaviors between any condition, F(1) =.322; p = .57. The analysis of variance regarding children's attitudes towards the elderly showed no significant differences whether they did or did not participate in the intergen-erational activities (F3.5, p < .05), with both groups maintaining positive attitudes of elders. These results reflect the importance of offering intergenerational activities to well and institutionalized elders as well as to children.     

Intergenerational Programming in Asia

Abstract

Based on concerns about the common social challenges in Asia and the desire to bridge this part of the world with the established intergenerational field, the Asian MetaCentre for Population and Sustainable Development Analysis at the National University of Singapore organized the first international conference in Asia on intergenerational programming in Singapore in March 2002. This conference, entitled “Re-engaging the Generations: Intergenerational Programming in Social Services,” attracted participation from both government and non-governmental agencies in Singapore, Malaysia, Thailand, Philippines, China, Hong Kong, Vietnam, and Japan, as well as representatives from the U.S. and Sweden.

The Singapore conference is used as a “data source” by which to examine the terrain of intergenerational programs and possibilities in Asia. Highlights are drawn from the presentations conducted at the conference and from the interaction and discussions that took place among the participants. Particular attention is paid to conference participants' efforts to ascribe meaning to the concept of intergenerational programming in their respective societies. In describing the conceptions and models of inter-generational programming highlighted at the conference, this article aims to address some of the common challenges related to intergenerational program development in many Asian countries and underscore some of the distinctive aspects of programs found in this region.