论闽台木偶雕刻传承与发展的教育形式

闽台木偶雕刻的美学特征和丰厚的文化底蕴,不仅具有极高融入创意产业的价值,也是可资利用的民间美术教育资源。从美术教育的视野去研究闽台木偶的传承和发展问题,将起到其他领域难以企及的作用。通过多种教育的模式,促使文化遗产最广泛地回归民间,培养新一代的专业人才,让更多民众喜爱木偶文化艺术,让闽台木偶艺术更好地成为现代文化建设的一部分,将是我们保护和发展非物质文化遗产工作所努力追求的目标。     

Building a Network for Preserving Intangible Cultural Heritage through Education: A Study of Indonesian Batik

This study aims to discuss a strategy to preserve intangible cultural heritage in education and to deliberate on the batik network in Pekalongan, Indonesia. To investigate the network, this study adopted a framework based on the actor–network theory (ANT). The research data was obtained through observation, interviews and document analysis. Interviews were conducted with eight interviewees who are working professionals in batik. The study achieved the following results: 1. Cultural heritage education needs to connect with the needs of everyday life within the context of the current situation and the social environment. 2. A successful cultural heritage educational network must include the efforts of industry, government, schools, museums and research institutions so that everyone can derive maximum benefit from the network and achieve a sense of accomplishment. 3. Attentiveness to conscious cultural heritage contributes to the promotion of education. Batik knowledge is built by interactions between batik workers, batik, batik museums, school teachers, and workshops or classes, such as student work in schools.     

武汉教育遗产保护现状探析

教育遗产是文明传承的承载物,是文化遗产体系中不可分割的一部分.武汉地区自古以来,有着重教兴文的传统,现存有文庙与官学、近代学校以及近代文化教育机构等一大批教育遗产,类型完整丰富,时代特征明显且地域特色鲜明.重视和加强教育遗产保护,提升教育遗产公共文化服务能力,实现由传统的静态保护到动态参与的管理升级,是提升武汉教育文化...     

非物质文化遗产的教育传承责任探究--以“坡芽歌书”为例

非物质文化遗产的保护和传承是世界各国共同面临的问题。云南富宁壮族地区的"坡芽歌书"属于最具"活化石"特点的非遗文化种类。现实中,各种外力的驱使模糊了传承的目的和方向,本土教育积极跟进但取向迷茫。由于内生机制不健全,过分依赖外部力量,导致美好的传承意愿与实际的教育效果之间存在反差。第一,在教育目的上,未能处理好传统文化与现代育人之间的矛盾;第二,在教育内容设计上,学生经验与课程内容明显脱节;第三,在教育过程中存在着工具化和指标化的取向;第四,学校教育环境已然脱离了本真的族群生活。个案从一个侧面反映出本土文化与现代教育之间潜在的典型冲突。借助教育哲学和社会学的理论厘清非遗教育在人与文化间的角色,以及非遗教育与现代化的关系,是更好地担当非遗文化教育传承责任的理性出路。     

高校在我国非物质文化遗产保护中的作用探究

非物质文化遗产作为一个民族古老的生命记忆和活态的文化基因库,代表着民族智慧和民族精神。高校在非物质文化遗产保护中具有研究理论、完善体系、传播思想、传承记忆等作用。作为文化传习地,高校需充分利用自身的资源、文化、人才、传承优势和计算机科学技术,通过完善学科体系的理论研究、教材和师资的编制、大学生实践活动的培养、计算机技术的应用,担负起保护非物质文化遗产的使命。     

Hard to reach parents or hard to reach schools? A discussion of home—school relations,with particular reference to Bangladeshi and Pakistani parents

In the authors' research with Pakistani and Bangladeshi heritage parents, some teachers, head teachers and other educational professionals referred to the South Asian parents as ‘hard to reach’. Whilst it was clear from the parents that they were not very, and in some cases not at all, involved in their children's schools and knew little about the education system or what their children were doing in school, it was also very apparent that the parents were not ‘difficult’, ‘obstructive’, or ‘indifferent’—the kind of behaviour ‘hard to reach’ implies. The article therefore considers that rather than parents being ‘hard to reach’, it is frequently the schools themselves that inhibit accessibility for certain parents. The authors challenge the cultural interference model, arguing that it is incorrect and pathologises parents. The article arises out of a two‐year, Economic and Social Research Council funded, qualitative study of Bangladeshi and Pakistani heritage families and schools, in the north‐east of England.     

职业院校传承非物质文化遗产的教育创新——基于传统学徒制的思考

非遗物质文化遗产面临着断代失传、工艺创新瓶颈等传承危机。职业教育作为传承非遗文化的有效途径和创新方式,在传承观念、传承主体、传承机制等方面面临诸多挑战。传统学徒制中蕴涵着丰富的教育意蕴,如注重默会学习、充满人文关怀、学艺必精等。为此,梳理了传统学徒制的内涵与特点,提出从师生关系、课程开发、教学模式、评价体系等发掘其对于职业院校传承非遗文化独特的养分与滋养。     

Isolationism,exceptionalism, and acculturation: the internationalisation of Mormon education in Mexico

Faiths have long used education as a means to preserve and transmit cultural values from one generation to the next. However, they have also employed education to unite people of different cultures and proselytise others to their worldview. Over the last two centuries, the Church of Jesus Christ of Latter-day Saints (Latter-day Saint, LDS, or Mormon) has exercised these same patterns in its educational programmes, especially internationally, as it has sought to expand around the world. Using Mormonism's Juárez Academy in northern Mexico as a historical case study, our paper demonstrates how transnationally governed religion-led school systems can confront the challenge of exceptionalism by embracing local culture and customs while maintaining the heritage of their faith tradition. The study advances the field of international education, highlighting the issues of globalisation, cultural transfer, and transnational educational governance.     

探索高校非物质文化遗产传承教育的新思路--以闽南木偶艺术遗产为例

高校非物质文化遗产传承教育,是闽南木偶艺术保护与传承的一条重要途径。应在地方高校大力开发和建构其教育课程,把木偶艺术文化融入高校的公共课程和艺术专业体系。探索高校与企业联合办学模式,培养喜爱木偶艺术的观赏者和专业人才,将促使闽南木偶艺术更好地在教育中保护,在保护中传承。     

非物质文化遗产保护的创新路径——以南岭民族走廊中段为例

南岭民族走廊中段的贺州市是一个多民族与多族群聚居区,不同民族与族群创造了各自特色鲜明、璀璨夺目的民族文化,其中相当一部分为非物质文化遗产。由于认识上、政策上以及非物质文化遗产自身的属性等因素的作用,贺州市非物质文化遗产处于濒危状态。近年来,观念与政策有了较大改善,对南岭民族走廊非物质文化遗产的调查与研究有了相当的改观,涌现出一批有一定影响的研究成果,对保护当地非物质文化遗产路径也有了某些探索,但基于非物质文化遗产生成性特点的传习工作却未能受到广泛重视。传习作为非物质文化遗产保护的有效方式,其模式至少有校园主导型与资源地主导型两种,且这两种模式在一定程度上相互呼应、相互渗透,共同作用于非物质文化遗产的抢救与保护。     

高校推广非物质文化遗产保护教育的路径研究

对于有着悠久历史、文化资源丰富多彩的中国来说,非物质文化遗产的保护既是机遇又是挑战。学校教育对文化传承具有重要的意义,高校教育在非物质文化遗产的保护中发挥着无可比拟的作用。但是调查发现,高校对非物质文化遗产保护的教育重视程度不够,教育资源匮乏,师资力量相对薄弱,大学生对非物质文化遗产的认知度普遍不高。由此可见,在高校进行非物质文化遗产保护教育推广是一项复杂长期的工程,它需要学校、教师、学生和社会的共同努力。     

辽宁非物质文化遗产保护研究

保护非物质文化遗产的概念自21世纪始进入中文视野,2004年在辽宁地区重新引起社会重视,但在保护非物质文化遗产的实践中,诸多原因造成非物质文化遗产的保护性消失。虽然保护和抢救的时机稍纵即逝,但是开发利用却可以长久地进行,其中离不开政府的主导作用以及对专业人才的培养和使用;应注意民间文化遗产有形和无形的结合,开发和保护并重;整合和协调各方面的利益诉求;制定和落实相关的政策法规,加强对非物质文化遗产开发利用的管理,同时合理引入旅游市场机制,扩大非物质文化遗产的生存空间。     

旅游管理专业“世界遗产”课程教学内容选择与组织

世界遗产类型多样,内容纷繁复杂,选择教学内容时应尽量包括所有遗产类别,中西方兼顾且重点放在国内。自然遗产要突出其科学与美学价值,文化遗产要突出民族性、历史性、文化性和社会学内涵。建议将教学内容分为三大部分六章节,包括世界遗产的基本认知、世界文化遗产、世界自然遗产、复合遗产与文化景观、非物质文化遗产、濒危遗产与世界遗产可持续管理。针对具体的世界遗产地,可以按基本情况、WHC的评价、遗产地构成、突出的普遍价值等几个方面进行讲解。     

Does socialization in schools matter? differences in value priorities between managers, professionals and executives in a singaporean firm

This paper discusses the functionalist perspective of stratification and institutional processes of values inculcation in schools and organizations. It is assumed that students’ school-to-work transition entail certain differences in life and work expectations as the education system forms the basis of cultural reproduction and values formation. A quantitative study was conducted to investigate the variations in value priorities between managers, professionals and executives in a MNC in Singapore. The questionnaire survey involved 252 participants. The findings highlight that the notion that differences in the relative value preferences between the three hierarchical groups may be a result of their previous respective educational socialization and achievements in schools.     

What is the influence of cultural capital on student reading achievement in Confucian as compared to non-Confucian heritage societies?

Abstract

The present study compared the contribution of familial cultural capital to the reading achievement of 116,508 15-year-old students who participated in PISA 2012 in six Confucian heritage cultures (CHCs) and nine non-CHCs with comparable educational and economic development. The different states of cultural capital examined comprised institutionalised (maternal, paternal education) and objectified (educational, cultural resources) indicators. Results showed that: (1) cultural capital levels were lower in CHCs (vis-à-vis non-CHCs); (2) cultural capital was generally positively related to student achievement in CHCs and non-CHCs; (3) the relationships between all cultural capital indicators, except educational resources, and achievement were weaker in CHCs than non-CHCs; and (4) objectified (vis-à-vis institutionalised) cultural capital was more strongly associated with achievement in CHCs. These results suggest that the stronger sociocultural emphasis on education in CHCs may have moderated cultural capital effects on student achievement and enabled more students to succeed academically.     

非物质文化遗产的社区教育传承路径探究

非物质文化遗产是民族优秀传统文化的结晶,传承非物质文化遗产离不开教育的社会教化功能。社区教育作为一种面向全体社区成员的、灵活的教育活动,为传承非物质文化遗产提供了广泛的民众基础和社会空间。随着社区教育与非物质文化遗产的内涵不断丰富,社区教育与非物质文化遗产都具有鲜明的社区性且主体相同,但社区教育在传承非物质文化遗产的实践中存在政策支持不力、教育形式单一和参与积极性低等困境。基于此,应认识社区教育的重要性,完善非物质文化遗产传承课程;利用社区教育的多样性,丰富非物质文化遗产传承形式;调动社区成员的积极性,培养非物质文化遗产传承接班人。     

True Integration

The current educational policies of limiting and constricting the curricular goals of the afternoon Jewish school are detrimental to this form of Jewish education. The afternoon Jewish school is the link between the Jewish child and the Jewish cultural heritage. Our task as educators is to provide a realistic curriculum that is both teachable and testable. Yet, the greater task is to provide our students with a total vision of the Jewish cultural experience. This demands a study of Bible, history, synagogue and prayer skills, Jewish social studies, holidays and Jewish practices and an insight into Jewish philosophical concepts. The afternoon Jewish school cannot become a Bar Mitzvah factory, nor a place where the rote skills of synagogue life are taught. Rather, it must be a setting where the young Jew can learn about the vast cultural and religious heritage of his people. This is often a difficult task but the various Jewish curricular institutes must provide the Jewish school community with educational materials that can meet the needs of teachers as well as students.     

教育改革:传统、现实、创新

教育改革是立足现实对传统的批判和继承,引进、吸收先进的教育理念,进行教育创新的文化变革。立足教育现实,反思教育的传统,关注教育过程中的生命历程,进行教育创新,改革才能获得发展的动力,取得预期的成效。     

非物质文化遗产法律规制的必要性分析

法律规范中性、普遍和强制的特点使其能有一体遵循的效力。出于保护民族文化多样性的需要,制定国内法规制包括非物质文化遗产在内的文化遗产已成为各国的共识,我国应建立非物质文化遗产法律保护体系。     

论类书的产生、发展和衰落

类书是我国古代文化遗产中的瑰宝，本文探索在类书的孕育，产生，发展和衰落的过程中，各个时期的特点，以及各种社会因素对其产生多方面的影响。