气候的历史与历史气候研究

寨堡是我国古代重要的军事防御性聚落，其修筑的时间、空间皆与区域的战争形势有着较大关系。清代四川省由于多次大规模战乱，迫使乡民修筑了数以千计的寨堡。寨堡的命名主要可分为因自然地理条件和因人文社会因素两大类，前者包括地形、水文、土石、植物等，后者包括姓氏、寺观、神祇、嘉名、人物、神话、形象、纪事等。寨名包含了丰富的文化内涵，体现出了寨堡的选址、用材、作用、历史、精神等内容。     

Social work students' conception on roles within the family in Greece

The present article is based on a small-scale research that took place with third-year students in the department of social work at Technological Educational Institute of Patras. During class the students, who undertake the laboratory course ‘Social Work with Families’, were asked to discuss family roles and depict them on drawings. Analysing their drawings in a qualitative approach the findings suggest that students adopt traditional views on family issues and the family roles. Various gender stereotypes and prejudices were reflected in students' drawings and this is alarming for both social work education and practice.     

从圣索菲亚大教堂的历史变迁看文化的民族性和世界性

文化历来都是哲学和社会科学所关注的焦点问题之一，本文主要讨论文化的民族性和世界性方面的有关问题，并且选择以圣索菲亚大教堂为例，引出对相关问题的思考。     

美好抑或悲哀:旅游演艺的文化真实性研究

文化是旅游演艺的灵魂,旅游演艺即为通过对真实的地域文化进行抽离、截取、裁剪等艺术性加工所形成的具有舞台美感的旅游表演,并使真实的文化转变成舞台上的文化。由于利益诉求不同,旅游演艺相关各方对于文化真实性的关注角度存在一定差异。旅游演艺在对地域文化进行艺术加工的同时,也在对地域文化进行着解构与重构。地域文化真实性在解构与重构过程中发生改变,也使得旅游演艺相关各方对文化真实性产生了不一样的理解。尽管地域文化真实性因旅游演艺的介入而发生变化这一客观事实引起了一定的悲哀性慨叹,但总体而言旅游演艺重构或生产"新文化"这一过程既是美好的现实,更是美好的"真实",另外,这类"新文化"同样值得尊重,其是地域文化变迁过程中的真实性存在。     

乡土社会语境下梅山武术的生态发展

中国乡土武术文化的生存形态可分为原生形态、次生形态以及艺术形态。在现代中国,社会变迁主要体现在社会再生产土壤、社会再生产方式、社会再生产功能等方面的变迁,致使中国乡土武术文化的生态传承内容、动力、方式及评判标准发生变化。因此,中国乡土武术文化发展出路在于自身的文化内涵的拓深和增值,以适应民众正在或已经改变的文化需求。     

小学教育专业之教育专业课程建构的逻辑

小学教育专业的培养目标决定了小学教育专业课程体系的基本逻辑：以通识课程奠基，以学科课程立命，以教育课程定向。教育专业课程是小学教育专业课程体系的重要构成部分。其基本逻辑结构包括学科课程、活动课程和技能课程。学科课程可按照认识小学教育、理解小学教育教学过程、学会研究小学教育的逻辑来建构；活动课程可按照感知小学教育、实践小学教育、研究小学教育来建构；技能课程可按照小学教师公共职业技能和学科职业技能来建构。     

Humor and satire in politics: Introducing cultural sociology to the field

The landscape of political humor and satire is changing rapidly, and it is becoming an increasingly relevant aspect of our culture. Although scholars have been actively trying to capture this change, majority of the existing frameworks for understanding humor and satire in politics still reduce these phenomena to mere genres or rhetoric tools. In addition, they provide insufficient accounts concerning the reception of humor and satire, and neglect to interpret and explain what they communicate. In the article, a general understanding of humor and satire outside of a political context, followed by an overview of studies discussing humor and satire in politics through their applications in social movements, as leadership tools, and through their manifestations in mass media has been presented. Lastly, a cultural sociological perspective to the field has been introduced. It has been argued that approaching humor and satire in politics through a structural hermeneutic method of the Strong Program will enable us to recognize and treat political humor and satire as autonomous and complex cultural systems which carry an internal power to move people.     

论池田大作“精神丝绸之路”思想的智慧

池田大作提出把人的心与心联结起来的“精神丝绸之路”，是东西方文化交流的新道路，从他坚信“内修”的东方文化价值、身体力行推动东西方文化交流以及重视民众力量和价值三个方面，可以领略池田大作旨在通过沟通东西方文化、推进建立和平世界的思想智慧。     

对区域高等教育战略规划的若干思考--基于《加利福尼亚州高等教育总体规划（1960-1975）》的分析

《加利福尼亚州高等教育总体规划（1960—1975）》是区域高等教育战略规划领域的成功范例，规划内容通过州宪法性效力、州法律法规性效力以及行业约定性效力三种形式发挥作用。准确把握关键问题、秉持院校自治理念、深入开展调研等做法值得借鉴。我国区域高等教育机遇与挑战并存，教育规划应当坚持治理理念、以人为本理念和系统论理念，对区域高校定位作出合理预期与安排，引导区域高等教育健康和谐发展。     

Contextual identity experiencing facilitates resilience in Native American academics

This article discusses the socio-cultural dynamics that interact with ethno-racial identity experiencing in a previously under-researched group. A qualitative interdisciplinary study with 40 Native American academics from 28 mainstream universities across the U.S. served as a case example with findings that contrasted with historically influential theoretical frameworks postulating identity confusion and conflicts at the intersection of one’s mainstream education and profession versus one’s ethno-racial community grounding. Instead of feeling pressure to identify with only one worldview, the contextual, dynamic identities associated with the inclusive and flexible self-concept of tribal participants allowed them to in turn take advantage of two divergent cultural meaning systems pertaining to their distinct socio-cultural contexts. These shifts were experienced as not endogenous but rather exogenous variables, which did not cause the historically theorized issues. Participants felt their tribal identities instead facilitated meaningful integration of the existing incongruences, which resulted in unexpectedly resilient subjective experiencing.