论《万国公报》对近代中国社会教育的影响

《万国公报》是英美传教士在中国创办的综合刊物。《万国公报》不是一份教育专业期刊,但他却是晚清来华传教士介绍西学的重要媒介。它在相当长的时间内将教育作为宣传的重点,介绍西方国家的教育制度和教育理论,大力宣传女子教育和社会教育,《万国公报》中关于社会教育的文章不多,但当近代中国新型社会教育正处于起步阶段的时候,它关于社会教育的宣传和介绍对社会教育在中国的推广具有积极意义。     

晚清入闽美国传教士卢公明的西学翻译

19世纪中叶在中国门户开放的情势下,福州成为对外通商的重要口岸,美国传教士蜂拥而来,他们在传经布道的同时从事大量文化交流等活动,其中卢公明在西学翻译方面做出其他入闽美国传教士难以比肩的贡献,他译介的西学客观上对晚清福建社会产生相当的影响。     

19世纪传教士研究福州方言的几种文献资料

本文介绍19世纪英美传教士、外交官著述的福州方言文献资料，简要介绍其内容、特点和学术价值，也介绍其主要作者的个人背景资料。     

Veblen Revisited: Excerpts from and Contemporary Comment on Thorstein Veblen's The Higher Learning in America

In 1918 Thorstein Veblem, one of American society's most and caustic critics, aimed his analytic eye at the institution of American higher education. The thread of economics ran through most of Veblen's work, including The Higher Learning in America. He described the businesslike posture take in American colleges and scrutinized, in particular, the place of college athletics within the “business” of higher education. This paper considers how Veblen's commentary applies to contemporary college athletics.     

论“丁戊奇荒”中晚清政府与传教士间的关系

"丁戊奇荒"期间,晚清政府和西方传教士都投入了救灾工作,但是晚清朝廷对于是否允许西方传教士参与救灾的问题上政策模糊,地方官员则依据自己的判断选择对待传教士救灾活动的态度,导致在整个"丁戊奇荒"期间双方虽有合作却并不顺利。灾荒中晚清政府与传教士之间的关系,反映了近代中西之间的互动。     

医学传教士与非医学科学文化的传播

新教医学传教士是传教士中的一个特殊群体，他们在传播医学和宗教的同时，还通过多种方式将近代西方的天文、地理、地质、矿物、化学等自然科学知识和国际法、经济学、政治学等方面的社会科学知识传入中国。这些科学传播活动虽然有限，但对近代中国社会产生了不容忽视的作用。     

美国排华浪潮兴起的种族主义根源

19世纪中叶以后,美国排外主义运动在华人移民问题上再起狂澜。以往学者主要从经济和政治的角度解释美国排华浪潮,其实美国天生的种族主义倾向才是排华兴起的根本原因,现拟从种族优越论、种族文化歧视和美国传教士的种族偏见三个方面来探讨全美排华浪潮兴起的原因。     

A long shadow: Frederick P. Keppel,the Carnegie Corporation and the Dominions and Colonies Fund Area Experts 1923–1943

The Carnegie Corporation found its first great manager in Frederick Paul Keppel (1875–1943). Keppel's career is important to historians of education because interwar Carnegie initiatives, articulated through the Corporation's Dominions and Colonies Fund and Teachers College, Columbia University, internationalised American educational theories and practices throughout the English‐speaking world. Keppel's concept of key men, prominent authorities influencing events in their home countries, was central to these endeavours. Both products and advocates of modernism, key men put their confidence in the natural and social sciences, in turn melded into the grand themes of their times; the British Imperial Mission, American Expansionism, and shared Anglo‐Saxon racial identity. The preparatory nature of Keppel's life and work experiences are first explored. The article then surveys how the complex, yet remarkably informal, network of overseas key men were established. An examination of the Carnegie legacy offers some conclusions.     

传教士的教师角色对洋务教育的影响

晚清时期大批传教士以学兴教,开办教会学校、参与中国新式学堂的教育教学工作,并通过他们的教师角色将西方近代教育传入到中国,促进了洋务教育的深化和中国教育的近代化。     

Slavery,Colonialism and the Pursuit of Community Life: Anglican Mission Education in Zanzibar and Northern Rhodesia 1864–1940

Education became the central focus of the Universities' Mission to Central Africa (UMCA) following a disastrous and unsuccessful attempt to settle in Nyasaland (now Malawi). The aim of this article is to trace the UMCA educational policy from Zanzibar, where the mission became established in 1864, to Northern Rhodesia (now Zambia). From their earliest experiences in Africa UMCA missionaries were confronted with the reality and horror of slavery. In Nyasaland missionaries fought slave raiders and in Zanzibar the first UMCA schools catered entirely for ex‐slaves. This article analyses the education developed for former slaves and shows how, as the mission expanded, missionaries continued to attempt to build communities and provide what they considered to be the best spiritual and educational opportunities for indigenous populations while facing considerable external constraints, including the expectations of a colonial power.     

(Re)-Constructing Citizenship: The Programa Integrar of the Brazilian Metalworkers' Union

This paper presents an initiative by the Brazilian Metalworkers Union, the Centro Nacional de Metalurgicos, which seeks to integrate vocational training with the construction of a new citizenship that represents a radical departure from the corporatist legacy of 'regulated citizenship'. The programme incorporates a strategic vision of the construction of citizenship of the workers through intervention in the development of public policy, principally in relation to policies concerning the creation of work, wealth and education, and in the unions' role in their negotiation. The Programa Integrar transcends the traditional Latin American adult education paradigms of human resource training and popular education, and it is argued that it is an example of an integrated education and training for civil society.     

Towards Building Direct Educational Partnership: The Foundation of Shanxi University in 1902

The foundation of Shanxi University is a prime example of the collaborative efforts in higher education between the Chinese and British in late Qing China (1842–1912). Both sides made compromises, with the Chinese adapting their ideas of educational sovereignty, and the British agreeing to work under the supervision of the local government. Such a collaboration was made possible by the individual personalities of the two founders and their visions for China’s higher education. The dual structure of the university, with one department to teach Chinese learning and the other to teach Western learning, showed that, at a local and personal level, these officials and missionaries opted for direct cooperation, despite the myriad changes and upheavals following the Boxer Movement. In addition, by allowing foreign missionaries into critical roles in a government university, the principle of ti-yong dualism was gradually being adapted. The formation of Shanxi University not only demonstrates the dynamics of the Sino-Western educational relationship and the roles individuals played in it, but also stimulates reflection on China’s contemporary cross-border partnerships in higher education     

Deafness in sub-Saharan Africa

Deaf education in sub-Saharan Africa originated in the 19th century, primarily through efforts by hearing European missionaries who typically followed their homelands' oral-only practices. But education became available to only a fraction of the deaf population. In the 20th century, Andrew Foster, a deaf African American missionary and Gallaudet University's first African American graduate, had unparalleled impact on deaf education in the region, establishing 31 schools for the Deaf, training a generation of deaf leaders, and introducing his concept of Total Communication, which embraced both American and indigenous signs. Nigeria, Kenya, Uganda, and South Africa have provided leadership in deaf education, but throughout the region there is growing acceptance of sign language use in school, and secondary and postsecondary education for the Deaf is increasingly available. Some national constitutions safeguard the rights of citizens with disabilities and even recognize indigenous sign languages. International disability organizations, particularly the World Federation of the Deaf, have helped change attitudes and train leaders. Despite some grim present realities, prospects for continued progress are good.     

In Search of a “Benevolent Despot”: John T. Emlen and the Establishment of the First Colored Boys’ Club, 1903–1913

This article examines the establishment and early history of the first Boys’ Club for African American boys—the Wissahickon Boys’ Club—through the thoughts and actions of its Quaker founder, John Thompson Emlen. The purpose of this article is not only to document the founding of this historic organization but also to describe Emlen's conception of racial advancement through the implementation of vocational education programs within the context of a “colored” Boys’ Club. In examining Emlen's thesis and subsequent work, the article analyzes the similarities of his ideas to W. E. B. DuBois's charge to White Americans in The Philadelphia Negro.     

Transformations at work: identity and learning

This paper examines how identity and learning are constituted and transformed at work. Its central concern is how individuals engage agentically in and learn through workplace practices, and in ways that transform work. Drawing upon recent research into work and participation in workplaces, the negotiated and contested relationship between workplace practices and individuals' identity and intentionality, and learning is illuminated and discussed. For instance, aged care workers and coal miners acquire work injuries that are almost emblematic of their work identity. Only particularly dramatic events (i.e. serious illness or workplace accidents) wholly transform their identity and views about work practice—their subjectivities. However, it is through the agentic actions of these individuals that workplace practices can be transformed. Yet individuals' agentic action is not necessarily directed to the abstracted and de‐contextualized economic and civic goals privileged in lifelong learning policies. Instead, there is relational interdependency between the individual and work that can act to sustain or transform both self and their work. Individuals' agentic action is exercised within these relations in ways directed by their subjectivities. So these relations and that agentic action have policy and practice implications for the conduct of work and learning through and for work.     

Historiographic Reconsideration of Colonial Education in Africa: Domestic Forces in the Early Expansion of English Schooling in Northern Igboland, 1890–1930

Mainstream historiography often turns to Europe's era of empire building to explain the expansion of Western formal education in Africa. Popular accounts suggest that in Africa (1) colonial involvement in education was late and short lived, spanning the early decades of the twentieth century, (2) missionaries were largely responsible for early educational expansion, and (3) education expansion resulted from interdenominational rivalries among missionaries. However, these popular narratives inadequately account for Africans’ own responses to colonial education. This study examines social and cultural shifts in northern Igboland in southeastern Nigeria between 1890 and 1930. It uses colonial archives and oral sources to demonstrate that beyond missionary rivalry, domestic contests converged with the fledgling colonial process to promote English education in northern Igboland. To accomplish this task, the article reviews methodological assumptions responsible for marginal attention to the agency of the colonized in the historiography of Western education in former colonies.     

西医东渐之宁波华美医院的考察

宁波华美医院是美国基督教浸礼会传教士在宁波开办的教会医院,是美国浸礼会在宁波传播基督教的重要基地。该院自创办以来积极适应中国国情与地方社会特点,同时得到了教会组织以及地方社会的大力支持,从而成为近代宁波最有影响力的公共医疗机构。不仅为提高近代宁波人的健康水平做出了重要贡献,而且推动了近代宁波人对西医乃至西方文明的认同与接纳。     

Jumping the Fences: Maori women's resistance to missionary schooling in northern New Zealand 1823‐1835

This article examines the educative activities of Marianne Coldham Williams and Jane Nelson Williams, who were recruited by the Church Missionary Society (CMS) in the 1820s to serve in its New Zealand mission. As educated, middle class Anglican women, Marianne and Jane held firm beliefs regarding the role of Christian wives and mothers and it was this evangelical framework that guided their missionary work and activities. From the outset, the CMS and its missionaries believed that Maori, as an indigenous people, were in need of salvation and those religious and cultural changes that missionaries introduced were beneficial to Maori. Although Maori welcomed the arrival of Pakeha (European) for the new knowledge that they brought, they did not seek knowledge to change, replace or transform their world. The purpose of the second CMS mission to northern New Zealand in the 1820s was twofold; to civilise local Maori (Nga Puhi) and, secondly, spread the teachings of the Gospel. There were two related aspects to this civilisation. In the first instance, missionary women and men were required to provide the model example of the Christian family. Secondly, schools were established to teach Nga Puhi Scriptural knowledge in the hope that this would transform them from heathen savages to Christian women and men. More specifically, Nga Puhi women were considered far more (morally) degraded than men and in need of the civilising influence and Christian teachings of missionary women. Consequently, the first school that was opened was for Nga Puhi women. The school curriculum supported the policies and practices of civilisation and Christianisation based on exigencies of race and gender and its relationship with domesticity and labour. A direct consequence of this was that Nga Puhi women were trapped between the two competing worlds. They did not conform to missionary expectations and contested their dual positioning by engaging in acts designed to undermine Marianne and Jane's attempts to re‐form them as useful Christian women. This involved attempts to subvert Marianne and Jane's educative activities through the public display of resistance to schooling and associated Christian practices that were introduced     

Learning to Write: Plowing and Hoeing,Labor and Essaying

In this paper Amanda Fulford addresses the issue of student writing in the university, and explores how the increasing dominance of outcome‐driven modes of learning and assessment is changing the understanding of what it is to write, what is expected of students in their writing, and how academic writing should best be supported. The starting point is the increasing use of what are termed “technologies” of writing — “handbooks” for students that address issues of academic writing — that systematize, and smooth the work of writing in, Fulford argues, an unhelpful way. This leads to a reconsideration of what it means to write in the university, and what it is to be a student who writes. Fulford explores etymologically the concept of “writing” and suggests that it might be seen metaphorically as physical labor. Writing as physical labor is explored further through the agricultural metaphors in Henry David Thoreau's Walden and through Stanley Cavell's reading of that text. In making a distinction between writing‐as‐plowing and writing‐as‐hoeing, Fulford argues that some technologies of writing deny voice rather than facilitate it, and she concludes by offering a number of suggestions for the teaching and learning of writing in the university that emphasize the value of being lost (in one's subject and one's work) and finding one's own way out. These “lessons” are illustrated with reference to Thoreau's text Walden and to American literature and film.     

Experiences of African American empowerment: a Jamesian perspective on agency

This essay draws from the work of William James and three African American pragmatists, W.E.B. Du Bois, Ralph Ellison and Cornel West, to explore the moral relevance of the self as an empowered agent among African American youth. The focus is on Jamesian agency as a function of the individual's awareness of options in context, the self-empowerment that allows one to access those options, and the resulting behaviour that actualises perceived potentials. Case examples clarify how the awareness of self as an active and choice-making agent normally has moral primacy for African Americans. These examples draw on both justice and care perspectives to clarify the possibilities of human development and social change through highly developed human agency.