旅游经济对少数民族游牧文化的影响分析——以蒙古族游牧文化为例

游牧文化是在特定的生产生活方式下产生的,是当前旅游经济的热点地区,旅游经济给以少数民族文化为主的游牧文化带来了重大影响.其积极意义在于：为各种不同文化之间的相互影响、学习与借鉴提供了条件,事实上丰富了与之相关的各民族文化的内涵,是游牧民族创造的游牧文化突破地域疆界扩大自己影响的机遇,客观上促进或强化了民族文化的主体意识,经济因素也会促使文化主体挖掘出更多传统的有价值的民族文化,旅游经济的发展有利于多元文化的融合,有利于和谐的多民族文化关系的磨合、形成.消极因素主要表现在：处于弱势地位的游牧民族文化的自身品格与特点在同强势文化的交融中不可避免地受到挑战与考验,文化主体尤其是年轻的文化主体对自身处于相对弱势的文化容易产生离弃的倾向,民族文化的商业化、产业化也会在一定程度上泯灭或者消磨文化创造者的个性化特征而体现出一种趋同的趋势,并且使其中相当一部分不可避免地呈现出形式化的特点而失去原有文化的内核与神韵.     

The development of dynamic inquiry performances within an open inquiry setting: A comparison to guided inquiry setting

Dynamic inquiry learning emphasizes aspects of change, intellectual flexibility, and critical thinking. Dynamic inquiry learning is characterized by the following criteria: learning as a process, changes during the inquiry, procedural understanding, and affective points of view. This study compared the influence of open versus guided inquiry learning approaches on dynamic inquiry performances among high‐school biology students. We hypothesized that open inquiry students who engage in the inquiry process from its initial stage, participating in the decision making process of asking inquiry questions and planning all aspects of the inquiry, will outperform students who experienced guided inquiry, in terms of developing dynamic inquiry performances. Students were divided into two groups: guided and open inquiry learning approaches. Both groups were followed throughout their 2‐year inquiry learning process. The data sources included interviews, students' inquiry summary papers, logbooks, and reflections. A quantitative content analysis of the two groups, using a dynamic inquiry performances index, revealed that open inquiry students used significantly higher levels of performances in the criteria “changes during inquiry” and “procedural understanding.” However, the study's results indicated no significant differences in the criteria “learning as a process” and “affective points of view.” The implementation of dynamic inquiry performances during inquiry learning may shed light on the procedural and epistemological scientific understanding of students conducting inquiries. © 2009 Wiley Periodicals, Inc. J Res Sci Teach 46: 1137–1160, 2009     

明代草原法的文化解读——以《蒙古-卫拉特法典》为主要法据

明代草原法是中华法系的一个重要组成部分,它们特指北元时期蒙古族的游牧法,其法源根植于蒙古族毡帐百姓和森林部落的社会生活条件和法制传统。明代草原法多样性的形式渊源有习惯法、地方性法规、部族法规,其代表作分别是成吉思汗的《大札撒》、《俺答汗法典》和旧《察津.必扯克》,它们产生的历史渊源可以追溯到卫拉特部落的历史和文化根轴条件。而《卫拉特法典》则是卫拉特本土法治经验的整合,它彰显了跨越时空的法律文化价值,因而更具游牧民族生态成文法典的特色。     

《西南民俗文献》前言

伟大的文化人物往往以自己的心智描述了自己所要描述的文化。他们的“立言”之作往往跨越时代 ,使后世研究者循文探源 ,得到启示 ,对他们的“立言”之作谱系描写 ,纵深研究 ,对他们描写的文化传宗接代 ,宏扬光大。中国西南文献丛书《西南民俗文献》给我们展现的不仅是一些历史文化人物的墨迹 ,而是他们对各种民俗文化的循根描述和对某一民俗文化的具体描写。何为民俗 ?民俗简单来讲 ,就是民间风俗 ,民俗中的“民” ,可以指民族 ,也可以指某一社会群体 ,也可以特指某一古人。民俗中的“民”从一个民族、一种文化传统和一个社会群体扩展为带有…     

A Theoretical Framework of Benign Power in School Sector Decision Making: A preface

Benign power goes beyond the more traditional, theoretical frameworks of conflictual power advanced by Dahl (1961, Who Governs?, London, Yale University Press), Bachrach and Baratz (1970, Power and Poverty, New York, Oxford University Press) and Lukes (1974, Power, Basingstoke, Macmillan), where in these cases, power is exercised over another to serve individual ends. It is this focus on serving individual ends at the expense of another which has branded these studies' negative (or malign) definitions of power. But why should conflictual power be seen as negative? Power is regarded as benign when it is exercised in discordant relationships between persons to serve either altruistic and/or collective ends and in which the social and political values of democracy, political freedom and social justice are paramount. This paper is devoted to discussion of the theoretical framework of benign power.     

Nomadic Subjects: Young black women in Britain

This paper reads the fragmented life stories of four young black women in the UK, at a transitional point of their lives, when they are making decisions about their post-compulsory education. We argue that the notion of nomadism is a useful, albeit not unproblematic, tool to theorize the multifarious ways that these black young women negotiate subject positions, make choices and shape their lives. We further trace how these women are struggling against fixity and unity and attempting to speak and act outside or beyond the positions available within the collectivities to which they belong. Finally, we point out that in travelling around unstable and contradictory subject positions they are sometimes caught up within fears of distortion, and ultimately choose to remain 'at home'. This 'home', however, is rather formless and uncentred and, far from being easily localizable and defined, interrogates ideas and perceptions about territories and borders. It is through this 'new image', that we can perhaps start thinking about 'being at home' in different ways, beyond restrictions and limitations of families, classes, gender groups, races or nations.     

Current realities in the student teaching experience: A preliminary inquiry

The experiences of 22 student teachers completing a final 10-week teaching practice in secondary schools were obtained by ethnographic interviewing. Their developing sense of “belonging” to the teaching community in their schools was the dominant theme. Recognition by teachers as a colleague and confirmation of teacher status by pupils were major dimensions of this feeling. On the basis of the student narratives, the teaching practice acts most powerfully as an initiation into “teacherhood”, focused particularly on the classroom and the subject department. The sympathetic and supportive environment of colleagues was especially important in meeting the mentoring needs of the student teachers. It was concluded that initial professional education needs to take more account of the dominant emotional needs of students.     

School field trips and the curriculum of public spaces

Drawing on material from an ethnographic study, I examine transformations in the nature of public spaces for children, and the school's role in producing those spaces. Space is treated as a product of social practice, not simply a frame for it. I contend that, as young children are increasingly immobilized in urban landscapes, school field trips become critical occasions for introducing them to, and framing their participation in, public spaces. I focus primarily on a field trip to an art museum in a redeveloped downtown, and then look briefly at a different type of trip, illustrated by a visit to Thomas Jefferson's Monticello.     

A narrative inquiry of cross-cultural lives: Lives in China

In a series of three papers, I examine the identity development of three Chinese women teachers as they moved back and forth between Eastern and Western cultures and languages amid the rapidly changing events of the last four decades. I use a river metaphor to explore three phases in the cross-cultural lives of these women: in the first paper, their lives in China amid multiple cultural movements; in the second, their lives in Canada; and in the third their lives in the North American academy. This lifebased narrative inquiry, situated between non-fiction, fiction and academic discourses, opens up possibilities for establishing a link between cross-cultural lives and identities, cross-cultural teacher education and curriculum studies in multicultural contexts. In this first paper, I explore the three teachers' lives in China before, during and after the Cultural Revolution. I tell stories of changes for each participant as cultural upheavals were experienced in their homes and schooling. I pay special attention to the relationship between living such disruptive lives, telling such lives, and developing an inquiry-oriented way of thinking about and writing about such lives related to identity development and its impact upon cross-cultural curriculum making and multicultural education.     

A narrative inquiry of cross-cultural lives: Lives in Canada

In a series of three papers, I examined the identity-development of three Chinese women teachers as they moved back and forth between Eastern and Western cultures and languages amid the rapidly changing events of the last four decades. I use a river metaphor to explore three phases in the cross-cultural lives of these women: in the first paper, their lives in China amid multiple cultural movements; in the second, their lives in Canada; and in the third their lives in the North American academy. This lifebased narrative inquiry, situated between non-fiction, fiction and academic discourses, opens up possibilities for establishing a link between cross-cultural lives and identities, cross-cultural teacher education, and curriculum studies in multicultural contexts. In this second paper, I explore the three teachers' lives in Canada with a particular focus on their enculturation (acquisition of first culture) and acculturation (learning of second or additional culture) processes. Special attention is paid to developing an understanding of the relationship between the cultural impact of a move to Canada and the experience of moving back and forth between China and Canada, a cultural process no less of an upheaval than the Cultural Revolution. I question static notions of first culture, second culture and cultural transformation, and search for a fluid way of thinking and writing about the complex cross-cultural lives and cross-cultural identities.     

《蒙古游牧记》考辨

张穆所著《蒙古游牧记》是较有系统的蒙古史地著作。该著作资料翔实,是一部博览群书互相引证的佳作。但因为时代背景、个人知识所限,做出不少误引误考,本文就《蒙古游牧记》同治六年版,根据清代盟旗地图等资料,试图对其地名、人名误引误考进行考证和纠谬。     

The Teacher as Guide: A conception of the inquiry teacher

This article explains how teachers might navigate inquiry learning despite the experience of a constant tension between abandoning their students and controlling them. They do this by conceiving of themselves as guides who decide the path with students, not for them. I build on a conception of teaching as guiding from Burbules, and argue that inquiry teachers should take the particular stance of an expedition-educator (rather than the stance of either a tour-leader or an expedition-leader). They should guide students to make progress during co-inquiry, rather than leading them to follow the teacher’s agenda. This stance gives a heuristic they can use to balance control and abandonment in their pedagogical practice—they judge which pedagogical actions to take, and when, according to which actions are likely to help their students to engage in autonomous inquiry and hence learn to guide themselves. Students thus can learn to inquire by participating in an inquiry which is guided, but not controlled, by their teacher.     

A narrative inquiry into schooling in China: three images of the principalship

This narrative inquiry exploring contemporary Chinese schooling involved three researchers who worked collaboratively as a team. Each researcher resonated with a different image of the principalship embedded in the storied account proffered by Xu Xiaozhang 校长, leader of Hexie Elementary School in Tianjin, China. (1) Principal as the lead teacher; (2) principal as an agent of a harmonious learning community; and (3) principal as a teacher-maker were the images Principal Xu held and expressed. In the interpretive analysis, Xu Xiaozhang’s images of principal were nested one within the other in ways that brought Deweyan pragmatism and Confucian thought fruitfully together. The subtle nuances of the images provide an upclose view of schooling on one elementary campus in China that is of international interest and value.     

A narrative inquiry of cross-cultural lives: Lives in the North American academy

In a series of three papers, I examine the identity development of three Chinese women teachers as they moved back and forth between Eastern and Western cultures and languages amid the rapidly changing events of the last four decades. This life-based narrative inquiry, situated between non-fiction, fiction, and academic discourses opens up possibilities for establishing a link between cross-cultural lives and identities, cross-cultural teacher education, and curriculum studies in multi-cultural contexts. In this third paper, I explore the three teachers' lives in the North American academy, particularly my own intellectual development at the doctoral studies level. I trace the dynamics of the interaction with my dissertation supervisor as he and I struggled to find ways for me to think in an inquiry-oriented way. I reach back to my upbringing to show how a Chinese spirit of knowing in cross-cultural teaching and curriculum-making was disruptive with the inquiry-oriented spirit of my cross-cultural studies. My story is complicated by the fact that I was trying to learn to think narratively - a way of thinking still comparatively new in the academy.