两个版本系统两个尤三姐形象

尤三姐是《红楼梦》中一个比较重要的人物形象。由于《红楼梦》在版本上有“脂本”、“程本”两大不同系统 ,不同版本系统中的尤三姐的艺术形象也就有很大不同。对此 ,红学史上是有争议的 ,但是争论者往往各执一词 ,常常出现片面和偏激。平心而论 ,两个尤三姐形象的塑造 ,其实各有所短 ,亦各有所长 ,人们不应该轻易肯定或否定。然而如果认真比较分析 ,就尤三姐形象的悲剧意义和可信程度而言 ,笔者认为“脂本”系统高于“程本”系统。     

Segregation and protectionism: Institutionalised views of Aboriginal rurality

Rurality is a complex and contested term, with multiple notions and gazes amid calls for theoretical pluralism. In Australia, the spatial categories of ‘remote’, ‘rural’, ‘regional’ and ‘urban’ are applied to places that vary in their distance from an economic and political core and have differing population densities. We argue that natural resources institutions in rural Australia demand an ‘authentic’ performance of Aboriginality that is framed within orthodox and stable constructions of an Indigeneity associated with the remote category. Dominant representations of remote Aboriginal people living on traditional homelands and engaged in ‘traditional’ environmental protection are assumed to hold for all places and transposed when natural resources institutions satisfy compulsory Indigenous engagement. Such institutional requirements for authenticity exclude alternative and multiple Indigenous voices in natural resources management. Rather, Aboriginal people seek engagement across a portfolio of natural resources activities typically found in rural areas (such as mining, grazing, forestry, water allocation planning, and natural resources service delivery and enterprise development), and not just isolated in natural and cultural heritage conservation. This broad participation would more completely match their expressed aspirations and the multiple lived realities of their fluid and networked rural worlds. Using the rural town of Eidsvold in Australia as a case study, we discuss the findings of participant observation and semi-structured interviews with Indigenous people at regional natural resources management meetings and at ‘home’ in Eidsvold. Rather than a generic institutional approach, a place-based approach to understanding the complex ruralities of Aboriginal people is needed.     

‘Ghost in the Shell’: Reflections on Fieldwork in Kazakhstan

After independence from the Soviet Union, Kazakhstan proclaimed Kazakhs the title ethnic group, and the Kazakh language the national language. This deprived the Russian-speaking population of its former dominant social position. Being a Russian-speaking citizen of Kazakhstan, the daughter of a half-Korean half-Russian father and a half-Kazakh half-German mother, I did my field work as a presumed ‘native’ anthropologist at Kazakhstan State University with linguistically divided groups of students. The relations between the field and the researcher disclosed different geopolitical realities of knowledge production and challenged the legacy of relativist methodology. I reflect on this experience and examine different conceptualisations of the native positionality in the post-Soviet context. Reflections in this paper raise new questions about nation-building in post-socialist states and about ‘nativeness’ itself, and contribute to the criticism of postmodern theory.     

Helping Women and Protecting the Self: The Challenge of Emotional Labor in an Abortion Clinic

One of the central problems in the performance of emotional labor at work revolves around how workers balance the needs of the job with those of the self. Drawing on data collected through participant observation and from in-depth, loosely structured interviews with nine clinic employees, this study analyzes how one group of abortion clinic workers negotiated the difficulties associated with emotional labor in ways that allowed them to achieve this balance. More specifically, we examine the interactive processes by which workers categorized patients into distinct types and developed specific strategies, along a continuum from investment to detachment, that enabled them to cope effectively with each type of patient. The implications of these strategies for understanding the connections between self, emotion, and authenticity are also discussed.     

Authenticity: Meanings,targets, audiences and third parties

Research shows that perceived authenticity conveys value in many disparate domains. The analytical attention of this research focuses on producers of products and services, identifying which actions and structures the typical individual associates with authenticity. Far less is known about how individuals and audiences differ in their interest, receptiveness and response to potentially authentic entities and services. Even less is known about how regulators, certifiers, critics and other third parties play a role in the social construction of authenticity. Yet the perception and valuation of a product or service as authentic rests largely with heterogeneous audiences and interpretive third parties. Accordingly, in this chapter, we review and develop theory and empirical research about how targeted entities (producers, persons, products, services), audiences and third parties combine to produce authenticity. For targets, we examine the range of actions and structures of various entities that have been empirically associated with authenticity. For audiences, we explore variations in interests in authenticity based on domain engagement, cosmopolitanism, and cross-cultural differences. For third parties, we consider the roles of other audience members, certifiers and regulators. Finally, we conceptualize a co-evolutionary process whereby targets, audiences and third parties combine to generate social pockets where authenticity is recognized and highly valued.     

试论共时平面下的零度和偏离

零度和偏离作为语言学中的两个重要的概念,具有普遍性。在历时平面下,操作的零度与偏离形式不能共现;在共时平面下,操作的零度与偏离形式是共现的。历时平面下的"零度"和"偏离"分别对应着"潜性"和"显性";共时平面下的"零度"和"偏离"既可以是"潜性"的,也可以是"显性"的。     

Eros,eroticism and the pedagogical process

This essay examines the role of authenticity as it appears as a factor in Irish cultural production. Taking examples from Yeats's folklore collections, tourist marketing and beer advertisements, it suggests, using the writings of Adorno, Baudrillard and Jacob Golomb, that the trope of ‘authenticity’ persists, in variant forms, as a marker of how Irish material and textual culture ‘promotes’ itself in a post-colonial context.     

“I've never seen a client say: ‘Tell the influencer not to label this as sponsored’”: An exploration into influencer industry ethics

Previous research on influencer industry ethics has focused on three issues: transparency of collaborations, payments to influencers, and influencer authenticity. In this exploratory study, we demonstrate that influencer industry ethics is more complex. We interviewed 28 representatives from different actor groups in the German influencer industry (influencers, client organizations, and intermediaries such as influencer marketing agencies) to systematically identify ethical issues and the moral expectations underlying these issues. In analyzing the interview data in a qualitative content analysis, we identify ten ethical issues: autonomy, transparency, sincerity, truthfulness, caring, professionalism, reciprocity, respect, loyalty, and social responsibility. Our study adds to the body of knowledge by further substantiating the discussion on transparency, payments, and authenticity; by introducing previously neglected ethical issues; by organizing the field of influencer industry ethics; and by explaining how the specific constellation of ethical issues in the influencer industry levels out the distinction between sponsored and organic content. In doing so, we argue for a broad perspective on influencer industry ethics that positions influencer communication at the intersection between Public Relations, advertising, and journalism.     

The energizing nature of work engagement: Toward a new need-based theory of work motivation

We present theory suggesting that experiences at work that meet employees’ expectations of need fulfillment drive work engagement. Employees have needs (e.g., a desire to be authentic) and they also have expectations for how their job or their organization will fulfill them. We argue that experiences at work that confirm employees’ need fulfillment expectations yield a positive emotional state that is energizing, and that this energy is manifested in employees’ behaviors at work. Our theorizing draws on a review of the work engagement literature, in which we identify three core characteristics of work engagement: (a) a positive emotional state that (b) yields a feeling of energy and (c) leads to positive work-oriented behaviors. These key themes provide the foundation for further theorizing suggesting that interactions at work confirm or disconfirm employees’ need fulfillment expectations, leading to different levels of engagement. We extend our theorizing to argue that confirmation, or disconfirmation, of different need expectations will yield emotional experience of varying magnitudes, with confirmation of approach-oriented need expectations exerting stronger effects than the confirmation of avoidance-oriented need expectations. We close with a review suggesting that organizational contextual features influence the expression of these needs, sustaining or undermining the positive emotional experiences that fuel work engagement.     

A reconceptualization of authentic leadership: Leader legitimation via follower-centered assessment of the moral dimension

We explore some challenges that face authentic leadership scholarship including problems related to how the construct is understood and measured. We present a model of authentic leadership that looks at it, not as a leadership style, but as an outcome of a legitimation process. Authentic leadership represents legitimated follower perceptions of a leader's authenticity which are activated by moral judgments. We explain how a follower-centered assessment of the moral component helps explain leadership dynamics in situations involving ethical relativism, thus alleviating concerns regarding the presumed moral component of the construct. The overlap between leaders' and followers' value systems leads to impressions of authenticity, even in cases in which there are no clear universal moral standards. An authentic person's behavior cannot be labeled as “leadership” unless it is embraced by a follower who grants moral legitimacy to the leader. We then discuss the implications of our study for scholars and practitioners.