温泉疗养院康复性景观规划设计分析

随着社会的不断发展,温泉疗养院康复性景观作为辅助治疗手段越来越受到人们的关注.温泉疗养院康复性景观具有定位多样化、服务特殊性和环境高感知性等特点,也具有康复疗养、休闲娱乐、文化教育和社会经济等功能,因此,疗养院景观规划设计应遵循可持续发展、以人为本设计理念,遵循整体性、生态性、多样性、特色性和经济性等设计原则,更多地关注使用者的生理与心理需求,利用自然景观来改善和维护人们的身心健康,把人与自然紧密联系起来,创造出生态和谐和人性化的温泉疗养空间.     

周道对大运河的启示： 本土遗产话语的道统源流

在国际遗产名录话语下，大运河的遗产意义定位面临诸多难题，无论作为水利工程、交通网络、景观或者民俗文化都不足以体现中华文化独特的人文深度。从经传所载的路径文化遗产，如《诗经》的“周道”、《尚书·禹贡》的“随山浚川”、《左传》的“邗沟”，以及其他相关记载，可探寻运河遗产的本土意义。周道所承载的德政之流、王道空间观，以及古人用注疏接续和再生遗产意义的阐述方式，对于打破运河作为物质还是精神遗产的争议、确立用经义申明遗产大义、以本土话语平衡西方遗产表述都有重要启迪。大运河遗产申报应该是“以古为新”、重新发现中华遗产道统源流的创新过程。     

The Sweat Lodge Ceremony for Spiritual Healing

Abstract

Of the many Indigenous ceremonies that have a spiritual component, few are as immediate and powerful in restoring a balance of spiritual, emotional, mental and physical well-being as the sweat lodge. Sweat lodges are often incorporated into healing programs that serve Aboriginal people, and are also available to non-Indigenous people. Their appeal across cultural and religious traditions stems from a nondoctrinal view of spirituality. A preliminary study of effect of the sweat lodge ceremony indicated measurable changes in spirituality. Additional analysis of the data suggests that existential coherence among participants increases as a result of the ceremony. The sweat lodge ceremony may help participants to increase their sense of spirituality and connection to each other.     

Child Abuse Detection

No abstract available for this article.     

浮躁之源及其救治之道

浮躁是当今人类文明机体上的一颗“毒瘤”,它根源于现代人欲望的快速膨胀与能力的缓慢提升之间的冲突.生活节奏加快、工作量激增、竞争加剧、风险社会来临等催生浮躁的社会因素,都直接或间接地源于现代技术的快速扩张.然而,由于技术在社会生活中的基础支持作用,人们不可能通过放弃技术开发及其推广应用的方式根治浮躁.现代人应当通过技术的人性化、分工协作、构建休闲文化、重建精神家园等途径,从根本上逐步消除浮躁之风,进而走上健康发展之路.     

Assessing the Reliability and Validity of the Survey Measures of Guan,Jiao, and Xiao: Beyond Wang and Supple (2010)

Wang and Supple (2010) developed measurement scales for the indigenous Chinese constructs of guan and jiao. Guan referred to parents’ active monitoring, and jiao referred to parental advice and expectations. It was found that parental jiao impacted adolescent outcomes most effectively when it was successful in eliciting adolescent xiao, the respectful attitudes toward parental socialization. The present study was intended to replicate and expand Wang and Supple's study with a larger sample of Chinese adolescents, as well as a wider range of adolescent outcomes, in an attempt to provide stronger evidence for the concurrent and criterion validity of the guan, jiao, and xiao scales. Positive associations were demonstrated among guan, jiao, parental knowledge, and parental authority. Further, results of path analysis suggested that guan, jiao, and xiao appeared to be important factors in parent–adolescent relationships, but the specific socialization processes depended on the outcome of interest. Also, mother–daughter, mother–son, father–daughter, and father–son relationships were represented by different models.     

Parenting Behaviors and Adolescent Psychosocial Adjustment in China: An Indigenous Perspective

This study considered the measurement properties of two indigenous constructs assessing Chinese parenting and parent–child relationships. The study also examined whether the relationships between guanjiao, xiao, and adolescent psychosocial adjustment, as theorized in previous scholarly work, hold for contemporary families in mainland China. Data were collected from a sample of 144 early adolescents in a southern Chinese city. Results suggested that guanjiao was best represented by two indicators: guan, which assessed parental monitoring, and jiao, which assessed parental teaching and expectations. Moreover, only jiao was associated with adolescent depressive symptoms and misconduct. Xiao appeared to be an important mediator between parenting behaviors and adolescent outcomes and may play a key role in predicting Chinese early adolescents' adjustment.     

‘I Will Not Leave My Baby Behind’: A Cook Island Māori Family's Experience of New Zealand Māori Traditional Healing

Traditional healers in many parts of the world have used family focused understandings and interventions well before the emergence of western family therapy theory and practice. This paper gives a detailed account of New Zealand Māori traditional healing work with a Cook Island Māori family in which the eldest daughter was in considerable distress as were her family, who believed that she had become maki tūpāpaku (possessed). This account is told from the perspectives of the child psychiatrist, the traditional healer and the mother of the family. While the intervention bears a superficial resemblance to western family therapy approaches, the theoretical foundation reflects the traditional healer's New Zealand Māori world views in which spiritual understandings are paramount, and concepts of mana, tapu and mauri ¹ guide him in the family healing process. The single session described here can be viewed as an indigenous family therapy intervention involving six generations of family members, both living and deceased, in the one room. Conclusions: Indigenous communities have called for traditional healers to be employed alongside child mental health workers and family therapists who work with their communities. Close and sincere collaboration between an indigenous traditional healer and a health professional can offer a family in distress healing possibilities that may not be available to them in conventional child mental health or other family therapy settings.     

“From that Moment on My Life Changed”: Turning Points in the Healing Process for Men Recovering from Child Sexual Abuse

Recent research indicates that child sexual abuse often undermines the health of boys and men across the lifespan. However, some male survivors experience a turning point marking a positive change in their health trajectories and healing process. Although frequently discussed in reference to physical health problems or addictions, very little is known about turning points with respect to child sexual abuse for men. The purpose of this secondary qualitative analysis was to describe the different types of turning points experienced by male survivors who completed the 2010 Health and Well-Being Survey (N = 250). Using conventional content analysis, researchers identified seven types of turning points that were classified into three broad categories: influential relationships (professional and group support, personal relationships), insights and new meanings (cognitive realizations, necessity to change, spiritual transformation), and action-oriented communication (disclosure of CSA, pursuit of justice). Implications for clinical practice and future research are discussed.     

Sources and consequences of happiness among Alangan Mangyan women in the municipality of Baco,Oriental Mindoro,Philippines

ABSTRACT

This article describes the meanings and experiences of happiness among a few select married Alangan Mangyan indigenous women in the Municipality of Baco, Oriental Mindoro, Philippines. A total of 10 informants were interviewed for the study. Narrative analysis through coding was employed to be able to explore themes and patterns. Overall, there are four ideas that point to the character of happiness in the context of indigenous women. First, while it is an emotional state that is experienced by the individual, happiness emanates from a social field be it the family or community and expression of it requires the existence of that social field. Thus, the Filipino notion of “pakikipagkapwa-tao” (relating to others) works well in understanding the concept of happiness. Second, being able to access basic rights such as food, employment, and education has become a source of happiness amongst this indigenous populations, thus making happiness a human development issue. Third, happiness is an emotional state that is ever ubiquitous if one argues that family and community are sources of happiness. However, such an emotional state is also highly capricious. Even if one chooses to be happy, there are negative external situations that affect the maintenance of one’s happiness. Fourth, happiness, while it is dependent on social space by and large, is also affected by the physical environment. The impact of physical environment on the Alangan Mangyan provides us insights regarding the nature of happiness that goes beyond one’s agency. Thus, happiness indeed is a relative emotional yet a social experience.