谭恩美小说研究现状综述及其问题

在回顾与梳理近年来国内外对谭恩美作品的研究基础之上,本文对已有的相关研究进行一个综述,并针对现有的谭恩美作品研究中存在的问题提出相应的建议,以探讨该领域深入研究的可能性以及未来研究的方向。     

宁夏生态移民区回族妇女婚姻质量调查分析——基于永宁县闽宁镇的调查

在宁夏城镇化进程中,生态移民是一项重要的社会发展战略。伴随着移民生产方式、经济活动的转型,交往方式也呈现出多元化,从而引发了家庭结构的变化,回族妇女传统婚姻观念与现代婚姻观念出现了不协调。基于宁夏生态移民区永宁县闽宁镇回族妇女婚姻质量问题的调查,对影响回族妇女婚姻质量的主要问题进行分析,期望有效开展生态移民区回族妇女社会工作,就提高回族妇女家庭生活质量提出相关对策建议。     

论当代宁夏回族作家的意象书写

当代宁夏回族作家的写作建构了一个深具清洁精神的审美意象世界。具体而言,回族作家对意象的营构集中在自然意象、宗教建筑意象和动物意象三个层面上。这些独具地域特色的意象选取,折射出回族作家在伊斯兰宗教文化浸润下对生命、信仰和人格的礼赞。回族文学对清洁意象的衷情书写,不仅揭示出回族文学与伊斯兰宗教文化的谐顺关系,同时也拓宽了回族文学的言说价值和精神内涵。     

晚期奥斯曼帝国的教育世俗化改革及其意义

奥斯曼帝国曾经是一个雄踞三洲的封建军事大国,但苏莱曼大帝之后日渐衰落。为了帝国的强大不被灭亡,它曾试图自我改造,富国强兵。首先进行了一系列的军事改革,随之而来的是教育世俗化改革。教育改革遇到了宗教保守势力的强烈反对,另外由于资金短缺,人才匮乏等诸多因素,也影响了改革的进展。但是改革为凯末尔总统共和国时代的世俗化教育打下了坚实的基础,意义重大,影响深远。     

成达师范学校南迁桂林活动述略

成达师范学校南迁桂林之后,调查回民户口、编译回民小学课本;积极宣传抗日、投身救亡运动;创办成达附属小学,实施新式回民教育,促进回民成人教育、妇女教育;关注战时民众教育,实施“岩洞教育”。有力地支持了抗战,推动了民国时期桂林回族社会的发展。     

因时而变：回族知识分子与墨家思想

明清时期的伊斯兰教汉文译著家将佛教和道教视同如先秦时期的墨家,都是一种异端,它们与儒家的伦理观念是相悖的。到了民国时期,随着墨学研究的兴盛,成达师范学生王国华在比较了儒家、基督教和墨家的人生哲学之后,肯定墨家,认为墨家与伊斯兰教有一些契合之处。对墨家的否定与肯定,反映了回族知识分子能够因时而变,既能尊崇宗教信仰,又能够适应社会思潮的变化。     

The Indian Ocean travels of Sheikh Yusuf and Imam Ali Ali: literary representations in Ishtiyaq Shukri’s The Silent Minaret and Achmat Dangor’s Bitter Fruit

This article investigates the narrative function of prominent Muslim travellers (both historical and fictional) across the Indian Ocean to South Africa in the seventeenth and nineteenth century respectively. Ishtiyaq Shukri, author of The Silent Minaret, juxtaposes the figure of Sheikh Yusuf with the protagonist Issa Shamsuddin of the narrative present to critique contemporary politics, both in post-apartheid South Africa and in the global North and its ‘war on terror’. Similarly, Achmat Dangor’s novel Bitter Fruit sheds light on the difficult choices faced by the main protagonist, Michael Ali, by drawing on the migration narrative of the Sufi Imam Ali Ali from India to South Africa in the 1890s. Both authors highlight the continuous history of imperial pursuits in the Indian Ocean world and their devastating effects in the past and the narrative present.     

Adapting Social Work in Working with Muslim Clients

Current social work education programmes and textbooks often underestimate the hypothesis that providing effective services to different cultural groups requires cultural understanding. One approach that has been recommended is the localization of social work: using a fundamentally different social work knowledge base and approach with different cultural groups. To date, however, little scholarship considers how to localize social work in working with Muslim communities. On the basis of interviews with over 50 social service providers in Canada who work with Muslim clients, the present article provides insight into strategies and methods that involve localizing social work in Muslim communities, focusing on possible client characteristics, challenges, and needs from the perspective of the practising social worker. Issues of racism, spirituality, acculturation, help seeking, and client expectations of service are particularly relevant. Properly responding to these factors ultimately involves the coordinated efforts of educational institutions, agencies, and social workers, but none of this will be possible without a thorough understanding of cultural values meaningful to Muslim clients.     

City of Quartz

ABSTRACT

This article discusses the production of Indian ethnicity in the United States through a close reading of the Cultural Festival of India, an event that took place over four weeks in 1991 in Edison, New Jersey. The festival, organized by the Gujarati Hindu sect, Bochasanwasi Swaminarayan Sanstha, presented an extravagant and general vision of ‘India’ for Indian as well as non-Indian Americans through arts performances, shopping displays, food stands and cultural exhibits. The Cultural Festival of India can be seen as an occasion for a new type of ‘imagined community’, or as an instance of diasporic nationalism, that is, produced by immigrant Indians intent on projecting a positive image of themselves, and is steeped in romantic notions of the home country.

As Indians in First World countries form larger and more visible populations, they begin to develop elaborate strategies for constructing associative identities. In the United States, the Indian middle class has chosen the terminology and the historical precedents of ‘ethnicity’ to construct itself as a group within the political and cultural landscapes of a ‘multicultural’ nation. The rapidly expanding Indian capitalist economy simultaneously procures foreign investment through connections maintained with these overseas Indians as well as through a new image projected abroad of India as a source of progress. Nationalism, diaspora, culture and identity become confounded both as theoretical categories and as material forces. The Cultural Festival of India illustrates these developments through the reification of Indian ‘culture’, the portrayal of idealized Indian social values and the celebration of technological innovation. Through an examination of the festival, the article explains the continuities in colonial and postcolonial strategies of building national and transnational communities.