论驯鹿鄂温克人的兽皮文化

生活在大兴安岭中的驯鹿鄂温克人是鄂温克族中的独特群体,千百年来一直以饲养驯鹿和森林游猎为生。他们在特定的自然环境、特殊的生存条件以及特有的生产生活中,创造出了适合于他们物质文明和精神文明的兽皮文化。     

Difficulties in Emotion Regulation as a Mediator of the Relationship Between Child Sexual Abuse Victimization and Sexual Aggression Perpetration in Male College Students

Although numerous studies document a link between child sexual abuse and later sexual assault perpetration in men, little research has examined why this relationship exists. One potential mechanism may be emotional regulation difficulties. The current study utilizes a college sample of 132 men to examine the mediating role of emotion regulation difficulties on the relationship between experiencing child sexual abuse and later sexual aggression. Although emotion regulation difficulties in general was not significantly related to sexual aggression, one facet, impulse control difficulties, emerged as a significant mediator of the relationship between child sexual abuse and sexual aggression. Intervention programs should focus on the care that children receive following sexual abuse, with particular emphasis on how emotion regulation abilities may be impacted.     

Asking about the future: methodological insights from energy biographies

Temporality is fundamental to qualitative longitudinal (QLL) research, inherent in the design of returning to participants over time, often to explore moments of change. Previous research has indicated that talking about the future can be difficult, yet there has been insufficient discussion of methodological developments to address these challenges. This paper presents insights from the Energy Biographies project, which has taken a QLL and multimodal approach to investigating how everyday energy use can be understood in relation to biographical pasts and imagined futures. In particular, we detail innovative techniques developed within the project (e.g. SMS photograph activities) to elicit data on anticipated futures, in ways that engender thinking about participants’ own biographical futures and wider societal changes. We conclude by considering some of the significant benefits and challenges such techniques present. These methodological insights have a wider relevance beyond the substantive topic for those interested in eliciting data about futures in qualitative research.     

驯鹿鄂温克人的萨满教文化

驯鹿鄂温克人信奉的萨满教,集自然崇拜、图腾崇拜、祖先崇拜之大成,以万物有灵的信仰为其思想意识的基础。萨满教文化作为驯鹿鄂温克人传统文化的核心,渗透于他们社会生活的方方面面。     

论驯鹿鄂温克人的驯鹿文化

驯鹿鄂温克人是我国鄂温克族中的特殊群体。他们生活在兴安岭的深山老林,以饲养驯鹿谋生。在漫长的历史发展进程中,驯鹿鄂温克人在狩猎驯鹿和使用驯鹿以及饲养驯鹿的生产生活实践中,用共同的劳动和智慧创造出了我国独一无二而独具风格的驯鹿文化。我们拟从人类文化学与民族文化学的理论视角,对这一特殊族群的驯鹿文化形态进行客观实在的分析和讨论。     

Living with Nuclear Power: A Q-Method Study of Local Community Perceptions

The issue of new nuclear power is once again high up on the public policy agenda in many countries, and candidate sites for new civilian stations are likely to include those that have existing nuclear facilities. A common assumption is that existing nuclear communities will be more accepting of new build because of the direct economic and other benefits nuclear power already makes to a local area. Surprisingly, there is a dearth of contemporary data on perceptions of the risks, benefits, and values associated with nuclear power within such communities. This study uses Q-methodology to investigate the perspectives on living with nuclear risk among people ( n  = 84) drawn from communities near to two nuclear power stations in the United Kingdom. Both stations, at Bradwell-on-Sea and Oldbury-on-Severn, had been in operation for over 40 years. The Q-analysis identified four main perspectives, or points of view, accounting for 53% of total variance. These were interpreted as: Beneficial and Safe; Threat and Distrust; Reluctant Acceptance; and There's No Point Worrying. We conclude that the "landscape of beliefs" about nuclear power in such communities is both subtle and complex, avoiding simplistic bipolar dichotomies such as "for" or "against," and that there is a need for extensive and meaningful dialogue with such communities over any new build plans. The usefulness of Q-methodology for investigating the ways in which people live with risk is highlighted, as are the implications of the results for theories of risk and trust.     

Does multinational activity displace trade?

Using two-panel data sets on the operations of U.S. multinational firms abroad and the operations of foreign multinational firms in the United States, this article examines the empirical relationship between international trade and multinational activity. The evidence supports the conclusion that multinational activity and trade are complementary activities, particularly multinational activity and intrafirm trade. This empirical result is consistent with the theoretical reasons one might expect a complementary relationship between the two activities and is also robust to different approaches and specifications.     

Laughing it off? Humour,affect and emotion work in communities living with nuclear risk1

Over the past two decades, an increasing number of risk researchers have recognized that risks are not simply objective hazards but that the meanings of risk are discursively negotiated, dynamic and embedded within the wider social relations that constitute everyday life. A growing interest in the complexity and nuances of risk subjectivities has alerted sociocultural researchers not only to what is said in a risk situation, but also to how it is said and to what is unsaid and even, in a particular context, unsayable; to the intangible qualities of discourse that communicate additional meanings. Humour is both an intangible and marks such intangible meanings, yet it has largely been ignored and insufficiently theorized by risk researchers. In this paper, we draw upon insights from the humour literature - suspending the belief that humour is inherently good - to analyse and theorize humour as a way of examining the meanings and functions of risk. We show how humour can both mask and carefully reveal affectively charged states about living with nuclear risk. As such, it helps risk subjects to live with risk by suppressing vulnerabilities, enabling the negotiation of what constitutes a threat, and engendering a sense of empowerment. We conclude that humorous talk can be serious talk which can enrich our understandings of the lived experience of risk and of risk subjectivities.