Toward a Descriptive Model of Humanitarian Assistance Coordination

This paper argues that the operating environment of humanitarian assistance is best conceived as an interorganizational social network or regime and that the problem of power and authority in such situations must be re-founded or reconceived accordingly. This contention is developed to contribute to an important ongoing dialogue among analysts concerning how humanitarian aid may most effectively be delivered in the context of a realistic appraisal of the structural and operating conditions in which it is offered. The paper first outlines the primary elements of the organizational environment in which humanitarian efforts must proceed, next suggests a way of thinking about how one might conceive of those conditions that builds on recent work, and then sketches the elements of a strategic contingency approach to the humanitarian assistance coordination dilemma. This analytical frame leads one to rethink assumptions concerning how best to conceptualize both the environment and the behavior of humanitarian organizations engaged in providing assistance in emergency situations and to suggest that theory building for this domain of study should now turn to a network-based and strategically contingent perspective for its foundation.

新疆地理山川民间故事的形态学分析

该文通过故事形态学的研究方法对新疆的部分民间故事进行分析,参照普罗普的研究成果,发现这些故事材料中不仅存在固定化的讲述规律,而且还出现异于普罗普研究的新特点。     

“说”出集体性——口述性（orality）与20世纪40年代的解放区小说

20世纪40年代解放区小说中,经常出现一种作为情节生产者的"非角色化"叙述者,和作为假想主体的"情境外"叙述接受者,二者之间的遥相呼应完成了叙事传达和接受的想象交流。这种叙述者和叙述接受者之间口述性的共时交流成功地使这类作品易于为农村普通读者接受。口述性的仪式化结构更为解放区作家虚拟了一种"集体性"景象,并为他们提供了使之合法化的叙述工具。     

浅谈人文意识在大学教育中的渗透

大学教育的根本目的是塑造人,大学教育不仅要教给学生实用知识,更应帮助他们形成道德责任感和义务感.人文素质是提高道德感和责任感的基础.在大学教育中渗透人文精神十分必要.渗透的方式应以教师的人格魅力来影响学生,培育沟通宽容和团队协作精神,让学生学会尊重规则,诚信为本.     

Impression management in corporate annual reports during the global financial crisis

This paper analyses impression management (IM) during the global financial crisis (GFC). It examines the differences in multiple textual characteristics and attributions between a highly positive performance period (2002–2007) and the GFC period (2008–2012), within the setting of Spain, where these two economic cycles were extreme. In contrast to previous research, companies' extreme poor performance in our sample is driven by an exogenous event. The findings do not show clear evidence of IM based on textual characteristics specifically linked to the GFC. Companies tried not to use overt IM and, to some extent, tried to clarify the impact of the crisis on performance. They were under great scrutiny and probably preferred to tell a more careful story. However, a general pattern of IM was still present during the GFC in the form of consistent positive attributions, favourable benchmarks and enhancement practices. In essence, the crisis did not fully stop IM practices, but rather influenced the way IM was produced. Overall, our results show that IM was lower during the GFC than in the case of poor performance in normal macroeconomic conditions found by previous literature. The results also show that the narratives of firms in the finance and real estate sectors were the most reactive to the GFC, probably linked to their key role in the crisis.     

多产品救援物资的储备决策:一个扩展的Newsvendor模型

储备一定数量的救援物资用于应对可能的灾害事件对于改善救援工作的绩效有着重要的意义。在考虑救援组织机构面对多种可能的灾害事件的基础上，本文利用一个二阶段交付过程模型来刻画灾害事件发生后救援物资的交付。该模型明确救灾组织在灾害事件发生后首先交付储备物资，如果需求短缺则再综合利用社会捐赠物资和应急采购满足剩余需求。以期望总成本最小化为目标，在需求全部被满足的前提下，本文建立了多产品救援物资的储备决策模型，并给出了其最优解的隐函数形式。进一步，考虑救灾物资储备存在预算限制，研究了具有预算限制的多产品救援物资储备决策模型，并设计了一种二分法的求解算法。数值算例的计算结果则对所建立模型及算法进行了检验。     

Children forever: The search for origins among Chilean adults who were adopted

There has been a global increase in the number of adults who were adopted 1 1 To make the text more readable, we use the term “adult adoptee” rather than our preferred term “people who were adopted.” We prefer the latter term because it does captures our understanding that adoption is a practice and a life experience and not necessarily a permanent fixture of the identities of people who were adopted.
searching for their origins. This trend has promoted the interest of social sciences researchers, as well as carry out the obligations of states to provide specialized services. In this article, we present some results from the first qualitative study that explores the experiences of some Chilean adults who were adopted and searched for their origins in Chile through the National Service of Minor's Search for Origins Program. The narratives of the participants show that, in spite of legislative changes, a series of barriers and contradictions continue to exist, which make it difficult to guarantee the right to know one's origins. The legal and technical frameworks and practices analysed show how difficult it is to dismantle the “clean break” principle. They also highlight the persistence of the image of adoptees as “minors” who need the “protection” of their parents or professionals. We discuss the different challenges to be considered by researchers, practitioners, and policy‐makers involved in adoption policies and practices.     

孔子宗教思想中的人文理性精神

在从原始宗教的神人未分到周代宗教思想中人文理性精神的初见端倪的过程中,人的理性意识逐渐觉醒,人逐渐从神的控制下摆脱出来。孔子继承和发展了西周以来的宗教思想,提出＂敬鬼神而远之＂这一具有人文理性精神的新命题。正是这种人文理性精神对中国宗教的发展起到了积极作用。当今世界各宗教间的和平及世界和平仍需要人文理性精神。     

A Different Kind of Whiteness: Marking and Unmarking of Social Boundaries in the Construction of Hegemonic Ethnicity

This article proposes a new theoretical approach to the analysis of hegemonic ethnicity through an examination of the construction of white ethnicity among Ashkenazim (Jews of European origin) in Israel. Contrary to the theory of symbolic ethnicity, I argue that “Ashkenaziness” in Israel is not an optional, voluntary identity; rather, it is constituted by employing narratives that continually establish cultural, color‐based, and ethnic boundaries between Ashkenazim and Mizrahi Jews. In certain social and ideological circumstances, however, boundary marking is not enough to maintain a privileged status. From the narratives of Ashkenazi Jews—the Israeli version of whites—it emerges that not only do they demarcate social boundaries between themselves and other groups, thereby preserving the ethnic hierarchy, but they are constantly engaged in blurring or erasing these same boundaries, allowing Ashkenazim to remain a transparent, unmarked social category. This dual practice of marking and unmarking is a result of the tension between the Jewish‐Zionist and Western‐secular images of the state. While Israel's Jewish discourse supposedly negates intra‐Jewish ethnic conflicts, the Western ideal identifies Ashkenazim with the state, thus solidifying their power and preserving their privileged status.