让“乾坤”倒转——常振工与他的数据恢复事业

数据，魔戒般的幽灵 越来越大的电脑空间里，储存着主人的生命灵魂，它以数据的形态被珍藏在戒备森严的重重保护之下，但并非牢不可破，固若金汤，特别是在意外发生的时候——病毒侵入，误操作，摔了，碰了，死机了，不可抗拒的雷击、水灾、火灾，等等，瞬间，数据全部丢失。摧毁性的破坏，后果可想而知。     

滴水穿石（散文二题）

俗话说：世上无难事，只怕有心人；只要功夫深，铁棒磨成针。要想成就自己的事业，必须具备持之以恒的品质，锲而不舍，百折不挠。汉代班固说：“一日一钱，千日千钱，绳锯木断，水滴石穿”。说的是积少成多，功到自然成的普遍规律，更指人做事要有恒心。滴水穿石作为一种自然现象，它之所以成为人们常提示自己，启发他人的名言，是因为它具有极生动和广泛意义的象征性，也是一种精神，一种品质，一种带规律性的行为归宿。     

怀特小姐,谢谢您改变了我的人生!

史蒂夫是个12岁的小男孩，正在读小学七年级。但是，由于他的父母都是酒鬼，所以，他眼看着就要永远辍学了。值得注意的是，他有阅读技能，阅读非常棒，但是，尽管如此，他考试却总不及格。从一年级开始，虽然他总是考不及格，但是他却不曾留过级．而是照常地升级。史蒂夫个子很高，块头很大，比起其他12岁的男孩子，他看上去更像一个少年，但是，他却一直不被人们关注，直到那天怀特小姐来到他们班上。     

农村文艺的兴起与文化馆工作

近几年来，随着我国经济政策的不断深入，生产的发展，人民生活水平的提高，农村的艺活动蓬勃兴起，艺事业发展迅速，特别是农村艺演出相当活跃，仅澄江这个只育十四万人口的小县来说，农村艺队就达80余支。这一大批艺队，虽然说有的演出水平不高，但她们在当地农村很受群众欢迎，特别是中老年群众尤为喜爱，这些农村艺队的兴起，对于占领农村思想化阵地，丰富群众精神化生活，     

千金难买“明四家”

中国绘画史上，流派林立，名家辈出。明代中期，苏州的吴门画派异军突起，成为又一轮画坛盟主。创始人沈周，代表者文征明、唐寅、仇英，人称“明四家”，亦称“吴门四杰”。其淡泊仕途，优游林下，以诗文、书画自娱自乐。尤其绘画，“明四家”师传统，师造化，承前启后，继往开来，在中国画坛地位重要，对后世影响重大，其作品于国内海外艺术市场异常抢手，价格动辄即破千万，仅仇英《赤壁图》在2007年的嘉德拍卖会上，即以7950万的天价创下中国古字画最高纪录。     

水墨写意旧金山——记著名画家赵准旺先生

艺术之道，思悟无穷，上综古法，下启新风，中西融汇，古今贯通，任何艺术家都难以穷尽。但是，一个艺术家只要在对艺术的创造和追求中把握艺术的本质，不断地超越自己，立新意新格，体现自己的风采神韵，他就能算一个成功的艺术家，从这个意义上讲，艺术家就应像一个在漫无边际的森林中的无畏探险家，在艺术之林中披荆斩棘，开创出一条属于自己的艺术之路。     

藏戏

藏戏，是一种以民间歌舞形式表现文学（故事）内容的综合性艺术，它通过唱、舞和道白，表现一定的人物形象、故事情节。西藏及四川、青海、云南广大藏族地区的人民都普遍喜爱观看藏戏。其特点是不用帷幕，不要舞台，即席演出，有的头戴面具，边歌边舞，曲调高亢，唱腔多变，动作舒展，伴奏者不时齐唱帮腔，气氛十分热烈。相传在十五世纪初，噶举教派僧人汤东杰布立志在西藏各条江河上建造桥梁，他煞费苦心，募集造桥经费，虽经三年多努力，尚未成功。后来，他发现虔诚信徒中有生得俊俏聪明，能歌善舞的七姐妹，便召来组成戏班子，以佛教故事…     

马尔多纳多及其维度艺术

维度艺术形式抽象，内容宽纵，是一派被科学引领着的艺术。它不是以个体梦幻的抽象，随意的组合，违背常理的快意，寻求视觉的冲击，而去刺激人们的遐想。维度艺术是以几何的拍象与延伸，以物理的抽象与扩展，以光线对色彩的冲撞，以结构追求与色调的和谐来愉悦人们的视觉，引导人们的想象，与宇宙，自然，神奇，博大，无限等天象对接。     

明中晚期社会男风流行状况叙略

晚明名士张岱在《自为墓志铭》曾说过这样一段话来概话自己的早年生活： 少为纨绔子弟，种爱繁华，好精舍，好美婢，好 娈童，好鲜衣，好美食，好骏马，好华灯，好烟 火，好梨园，好鼓吹，好古董，好花鸟，兼以茶 淫橘虐，书蠹诗魔。①这“十二好”几乎涉及到当时年青士人享乐的所有内容，值得注意的是，其中竟堂而皇之地声称自己“好娈童”，字里行间且颇带自我标榜的意味，令现代人感到惊诧和不能接受。其实，这是明中晚期士人的普遍的习气，作为明中晚期纵欲思潮的一个重要的组成部分，男性同性恋在当时曾经风靡整个社会，得到了社会的承…     

一言为定

时间2000年9月19日地点滇中某农村，村旁的湖边人物巫亚林，男，高中生，高考落榜者桑小红，女，高中生，巫亚林的同学慕启：天幕山水相连，风光秀丽，台左一棵大树，巫亚林将背包放于树下，坐在石头上，垂头丧气。传来啁啁的喜鹊叫声，巫亚林抬头看。     

Cinema and history: critical reflections

Abstract

Hou Hsiao‐Hsien was invited to Singapore to talk about himself. In the speech, he focused on talking about his family background, his childhood memories, life experiences and how these experiences affected his life, and also how he made his films. Furthermore, as Taiwan had gone through many drastic political and economic changes, especially after the lifting of Martial Law, these conditions influenced Hou’s life and his films, too. That is, Hou’s films presented not only the changes in a rapidly urbanizing rural society, but also the important events of Taiwan’s history. At the end of the speech, Hou also mentioned that realizing the importance of social responsibilities, he would like to get more involved in the public sphere in order to make a difference in society.     

Frankish Captives in Mamlūk Cairo

Latin presence in the Middle East came to an end with the fall of Acre in 690/1291. Among the last prisoners, Roger of Stanegrave, who gave testimony of his captivity in Cairo, was released around 715/1315. Therefore, how can we explain that Egyptian chroniclers kept on telling the life and tribulations of “Frankish captives” (asārā min al-Afranj) in Cairo as late as the last decades of the fourteenth century? This article looks first at the conditions of the Latin prisoners in Mamlūk Cairo and at their forced labour on the building sites of the city. It investigates afterwards the astonishing life and business of their descendants, trading wine and dealing with entertainment and prostitution in the city centre of Cairo, before being confronted with repression by Mamlūk authorities and being scattered over the most disreputable areas of the city. The history of Cairo and its urban fabric gives a unique opportunity to bring to light the life of people still referred to as “Frankish captives”, one century after the end of the crusader wars, and to understand how they finally became indigenous.     

Political failure and the necessity for global democracy

Abstract

This paper aims to explore the changes in creative activities of young people – especially in the alternative media – in Indonesia before and after Reformasi. It begins with the story of the dynamics of a student press, from my personal experience – which I believe is a typical form of student/youth movement in Indonesia – and how the student’s life obviously depends on the political situation, the university policy, and the dynamics of the student’s life at that particular time. Reformasi caused political change and freedom but simultaneously, and ironically, placed the student press in a state of meaninglessness, such that it was painfully forced for search for new meanings to keep it contextually relevant in the new era. I end the paper describing the latest form of the alternative media scene of Indonesian youth, whose focus is dramatically shifting from ‘big’ political issues to issues of the celebration of communities and self‐existence.     

Connected and satisfied. The relationship between ethnic connectedness,life satisfaction and ethnic school composition among adolescents from nine ethnic groups

For young people with a migration background it has never been easier to create and maintain a bond with their country of origin (further: feelings of ethnic connectedness). Previous research has already revealed the importance of such feelings of ethnic connectedness for (young) people’s subjective well-being. In this study we investigate whether the relationship between the presence and the degree of ethnic connectedness and life satisfaction is moderated by the ethnic school composition. We study this relationship by performing multilevel analyses on 2091 adolescents (aged 14–18 years old) from nine different ethnic groups. Our results shed light on the importance of the ethnic composition of the school in two ways. First, the proportion of adolescents from one’s own ethnic group at school is related to higher life satisfaction. Second, the relationship between life satisfaction and the presence of ethnic connectedness is moderated by the extent to which schools are ethnically diverse. More specifically, ethnically diverse schools have a positive influence on the life satisfaction of young people who feel connected to their ethnic group, whereas ethnic diversity at school is negatively related to life satisfaction among young people who do not feel connected to their ethnic group. In the conclusion we elaborate on the implications of our findings.     

Interpreting Vienna Cafe Culture‘from A to Z’

The Viennese publisher Christian Brandstatter spent half his life in hometown cafe since he couldn't find a better way to pass the time.In this article,he inter...     

The Emigrants: Straight Outta Compton,Dope, and Emerging from the Ghetto

Many recent movies about African American life have focused on people leaving the ghetto. Earlier movies about groups living in ghettoes have portrayed the ghetto as a permanent reality. Moviemakers explored ghetto life as an interesting subject and a source of cultural innovation. Life was hard, but social and cultural ways to cope with difficulty helped. Now, the ghetto is presented as a dangerous and depressing place. The only effective way to cope with it is to leave and find more nurturing environments. A few talented individuals and hard workers can succeed that way. They are seen as heroic because they refuse to accept defeat or failure. Few ghetto residents can take this route out of the ghetto, and the many who cannot are ignored or blamed. The audience can applaud the few successes and find a happy outcome to ghetto movies.     

E.E. Fournier d’Albe’s Fin de siècle: Science,Nationalism and Monistic Philosophy in Britain and Ireland

The fin de siècle witnessed radical shifts in the intellectual and cultural landscapes of the British Isles in the context of a general revolt against Victorian values. E. E. Fournier d’Albe – physicist, spiritualist, inventor and Pan-Celticist – personified the ability of intellectuals to latch onto and advance new trends, made available by the emergent intellectual pluralism. Like many contemporaries he rejected traditional religion, but he also disdained scientific materialism, and sought a deeper metaphysical meaning to life, pursued through his various interests. Influenced by the totalising theories of figures like Herbert Spencer and Ernst Haeckel, Fournier concocted his own brand of scientific monism, rejecting materialism, embracing spiritualism, and ever optimistic in the notion of scientific progress, even in the wake of the carnage of the Great War. The article aims to give Fournier a fuller historical treatment, allowing his story to add to understanding of the milieus in which he lived and operated, and revealing how his monistic philosophy incorporated some of the disparate cultural strands explored by intellectuals in the fin de siècle reaction against conventional Victorian ideals.     

The cultural hybridity of Lena: A multi-method case study of a third culture kid

This study used a multi-method case study to explore the central paradox of global nomadism, that cultural hybrids seem at home in any cultural context, but feel at home only among others with a similar cultural history. The Intercultural Development Inventory (IDI) was used to provide a psychometric profile of Lena, an Adult Third Culture Kid. Lena presented an atypical and theoretically impossible IDI profile, simultaneously ethnocentric, with issues in Minimization, yet clearly ethnorelative, with no issue evident on the AA or EM scales. A series of in-depth interviews were conducted to explore these IDI results, their implications for the Developmental Model of Intercultural Sensitivity (DMIS), which is the theoretical basis for the IDI, and whether they helped to explain the paradox of global nomadism. The interviews helped Lena to realise that although she was surrounded by people from different national backgrounds throughout her life, their shared cultural experience was stronger than their surface differences, resulting in a Minimization orientation of ‘beneath our superficial differences, people are basically all the same’.     

Cold,Cold Heart: Who's Afraid of No Country for Old Men?

Stories of people killing people are a central part of culture and contain profound statements about important human issues. Senseless killings are particularly problematic. The long history of senseless killings in movies leads up to the 2007 movie, No Country for Old Men, in which senselessness has been raised to a peak. Although it is not a great commercial success, the movie has been recognized as deep, powerful, and important. In particular, the senseless killer has been judged to be one of the most frightening in movie history. The meaning of this fear may be found in examining the social and cultural context of contemporary life.     

Shu Junhuan and His Portrait Oils of Leaders

S hu was born of a peasant family. Supported by the state scholarship, he nished his academic art training in the Central Academy of Fine Arts and became the third-generation oil painter of modern China. Talented and diligent, Shu has steadfastly pursued his artistic ideals and perfected his skills. While versed in such a wide range of subjects as portrait, body, landscape and still life, he has gained reputation as an accomplished artist thanks to his virtuosity in portraits of leaders. Sh…