抢走了什么?

那天刚走过银行门口，忽有一黑衣青年从我身边风一样地跑过。险些把我带倒。我正惊魂未定，身后突然传来一个老太太已经叫岔了音儿的呼喊：“来人啊。抢钱啦!抢钱啦!”什么？光天化日之下竟有抢劫犯？只见一个六十多岁的老妇脸色苍白地瘫倒在银行门口。街上赶路的人们也被这突如其来的事件惊动了。[第一段]     

We Are Destined to Have This Type of Literature

Over the past decade or so, the topic of world literature and Chinese literature has been frequently discussed and seminars on the topic held quite often. It would be impossible twenty years ago. After keeping closed and backward for quite a long time, China has adopted the policy to open its door to the outside world. As a result, Chinese economy has seen rapid growth and economic globalization has changed Chinese people＇s mindset and way of thinking, and Chinese literature as well.     

We Are Special Participants in Building of France-China Relations

The French Embassv hosted a reception to celebrate the National Day of France on July 14. Chinese Vice Premier Liu Yandong attended the reception. French Ambassador Sylvie Bermann delivered a speech highlighting events in celebration of the 50th anniversary of France-China diplomatic ties and expressing her best wishes for the everlasting friendship between the two countries.     

过年的仪式

“二十三糖瓜粘,二十四扫房子,二十五磨豆腐,二十六割年肉,二十七宰公鸡,二十八把面发,二十九蒸馒头,三十儿晚上熬一宿,大年初一访亲友,大年初二祭先祖,初三初四逛庙会,十五晚上街上走。”这首民谣十分形象地道出了往昔的年俗和年味。如今好日子,天天像过年,但是没有“过了腊八就是年”的感觉,就是没有“年味”。为什么?窃以为,这是因为我们过年已经没有仪式感了,或者说我们已经忘却了过年的那些仪式。     

Hands-on Communication: Zine Circulation Rituals and the Interactive Limitations of Web Self-Publishing

The Internet seems to promise the producers of zines-independent publications characterized by idiosyncratic themes, low circulation, irregular frequency, ephemeral duration, and noncommercial orientation-an irresistible alternative to the medium of print. However, this study finds that many zine editors have resisted migrating to the Web and that those who have published online remain ambivalent toward this new communication technology, in large part due to perceived deficiencies vis-?-vis their established circulation rituals. I argue, based on in-depth interviews, that interactivity is a mental and social characteristic of these self-publishers, who believe that paper and xerography work better to achieve their goals of hands-on participation in a subcultural community.     

赣南客家人的婚俗礼仪

<正>一、良缘从"私下相看"开始与汉族主体相同,赣南客家人的婚姻讲究"门当户对",恪守"父母之命、婚妁之言"的传统婚姻原则,但青年男女在婚姻问题上仍有一定自主权。男女两家经媒人牵线搭桥之后,就通过亲戚、朋友、熟人等了解对方的家庭和个人情况,如双方家庭都认为大体满意,媒人就会巧妙安排,采用进城赶集或途中"巧遇"等方式,使男女当     

The Movement We Make is the Community We Become: On Being an Activist in the Academy

As social justice educators we operate within an academy that often denies the necessity of activism in our work. In this article the author explores, through one person's story, how hierarchies of knowledge and status work within neoliberal paradigms to marginalize scholar–activists and embodied knowledge, and offers possible paths toward scholar-activism.     

The Games We Play Online and Offline: Making Wang-tta in Korea

This article presents an ethnographic analysis of case studies derived from fieldwork that was designed to consider the different ways Korean game players establish community online and offline. I consider ways Korean youth participate in activities at Korean computer game rooms, which can be thought of as "third places." A synthesis of the Korean concept Wang-tta provides extra insight into the motivations to excel at digital games and one of the strong drivers of such community membership. Korea's gaming society has many unique elements within the interplay of culture, social structure, and infrastructure.     

Ancestors and orphan ghosts: Henghua Salvation Rituals of the festival of universal deliverance of the seventh lunar month in Malaysia

Based on field observations and textual analysis of the Salvation Ritual of the Henghua community (those from Xinghua) in Seremban, Malaysia, this article studies mechanisms of cultural transfer and localization strategies in overseas Chinese communities. In Xinghua, ancestors and orphan ghosts are worshiped according to different ritual traditions. Worshiping ancestors is usually done during the Zhongyuan Festival (in the seventh lunar month), and worshiping orphan ghosts is usually reserved for the Xiayuan Festival (in the tenth lunar month). However, the Salvation Ritual of the Henghua community in Seremban is different: it worships not only ancestors, but also orphan ghosts. Worshiping ancestors is a continuation of the Zhongyuan ritual tradition in Xinghua, and worshiping orphan ghosts is influenced by the tradition of the Hokkien communities in Seremban. As a “mixed” religious ritual, the Salvation Ritual has been adapted to the special historical environment in overseas Chinese communities, and has strengthened the social-cultural networks among fellow members of the same village and lineage.     

Celebrate Nation,Commemorate History,Embody the Estado Novo: The Exhibition of the Portuguese World (1940)

ABSTRACT

In 1940, the Portuguese regime, named Estado Novo, hosted its biggest national exhibition: the Exhibition of the Portuguese World (EPW).

The event aimed both to commemorate Portuguese history and to justify the teleological nature of the dictatorship. This article discusses the national identity narrative conveyed by the allegorical pavilions conceived for the historical section of the EPW. In examining the ephemeral architecture and the debate which arose among intellectuals at the event, this article explores the process of narration and reinterpretation surrounding the display and elucidates the complex process of reception by the citizenry.