论国际话语权视角下的中国文化软实力建设

话语权是思想语言的权力,是控制舆论的影响力,是国家文化软实力的直接表现,两者互为表里。在竞争日趋激烈的世界舞台上,国际话语权已经成为文化软实力建设中的战略制高点。当代中国要加强国际话语权,必须不断增强核心价值的渗透力;力争"道德制高点",提升中国话语的感召力;大力推进"走出去"战略,强化中国话语的辐射力和影响力;推动跨文化交流,共创话语权的双赢,加强中国话语的亲和力。     

基于伯克“戏剧五元理论”的话语分析模式

由于不可避免的地缘政治和地缘经济利害关系,在跨文化交流中,交流者可能会通过修辞策略,有意影响受众对某一事件的解读,实现其预期的修辞效果。肯尼斯·伯克的戏剧五元理论致力于话语与动机之间关系的研究。本文介绍了源自该理论的修辞批评方法,结合话语案例分析,说明了如何应用这一理论对跨文化交流中交流者话语进行分析,从而看清其所要推进的利益、到达的目的,以提高中国受众在跨文化交流中的批判和应对能力。     

跨代间冲突话语的话轮转换研究——以《绝望主妇》剧本为例

冲突性话语是一种普遍存在的语言现象,是话语分析中较为重要的研究课题之一。本文根据话轮转换理论,以美国著名肥皂剧《绝望主妇》中所出现的跨代冲突性对话为语料．对美国长辈与晚辈之间冲突性话语的话轮转换方式做了比较研究。通过对话轮索求策略和话轮放弃方式的分析。总结出美国跨代间冲突话语的话轮转换方式的特点,以给我们的生活带来启示。     

委婉性话语标记“说句不中听的话”探究

"说句不中听的话"是个委婉性的话语标记,在具体语句中删去它不会影响句子的真值意义。不过,使用这一话语标记能使前后语句连贯,同时使句子在表达上更具委婉性。从语用环境上看,该话语标记主要用于以下三种情况:一是用于言谈双方权势相当的对话;二是用于低权势者对高权势者的对话;三是用于言谈双方社会距离较远的对话。从语用功能上看,该话语标记有婉言批评、委婉建议、推断消极信息的人际功能。"说句不中听的话"的形式与新意义相互匹配并固化后,其委婉义能自动浮现,毋需推理。     

对话:在“平行”中敞亮——例谈教师话语权的理性复归

"平行话语"即在对话的教育里,师生之间不再是主客对立,而是基于对话的相互学习关系——作为教学活动的双主体共同投入欲认知对象之中,去进行对话,创造自主的文化。怎样在课堂上使对话收效显著,是促使教师创新教学方式的动力;而有效的对话会极大地促进学生思考,与教师一同去探讨未知的世界。这就是"平行话语"的意义所在。一、以精准的点拨唤醒学生的"发散"意识,师生在"平行"中敞开1.点拨关键词语,在流畅的发散中平行     

从人文角度谈教师语言

巧用温馨话语、古今成语以及体态语言,在课堂激情讲演勉励,趣味讲解对话,会使数学课堂有"情"、有"趣"、有"味"。     

"对话中心课程"发微

"对话中心课程"的是基于课程话语多元性的现实要求,对学生作为"整体人"的关注以及知识观的变化而提出的."对话中心课程"建构的依据:课程话语多元性需要理解与对话,学生作为"整体人"的发展需要对话机制的课程,知识观的改变诱发复杂的对话实践.追求课程编制过程的对话精神,实现课程目标预设性与生成性的统一,把握课程实施的建构取向...     

学会倾听,让语文教学更生动有效

语文课堂是师生之间,学生之间相互交流的互动课堂.课堂上的相互对话和倾听是教学的重要形式.教师不仅要求学生要认真听讲,在讨论时教师还要引导学生相互交流.而倾听"异向交往"的话语尤其重要.学会倾听"异向交往"的话语能使教学中的对话丰富而深刻地展开,从而更好地达到课堂的互动交流. 一、教师要创设良好的倾听条件 课堂倾听是一个相互的过程,是"异向交往"的对话.课堂上,教师要充分抓住每一个环节,营造"异向交往"话语的契机,让学生倾听生命的花开,让教室润泽起来.     

试论刘震云小说文本边缘的消解力量——以《故乡相处流传·附录》为例

本文尝试分析刘震云《故乡相处流传》的文本片段《附录》.以细读方法,运用跨文本性理论,将之与小说正文的某些细节进行对话和互证;对"韩书记"和"领导人"形象进行挖掘.正是对这两个人物的解构,刘震云深化了权力批判力度,把话语批判的目标确定为长期占据统治地位的主流叙事.     

英语互动教学的模式及原则

一、有利于课堂互动的教学模式先进的教学模式或教学途径是教师把握教学关系的关键,其对优化教学活动也具有促进的作用。下面介绍两种有利于教学"互动"的教学模式和途径。1.任务型语言教学。任务型语言教学是一种以任务为中心的英语教学法。它是师生通过用英语对话、交流和意义创设等方式。让学生完成一系列根据其发展需求而设计的教学任务,使学生通过用英语做事情去达到学习目标,实现跨文化交流和创新。为什么要     

Re-invigorating the being of language in educational studies: unpacking Confucius’ ‘wind-pedagogy’ in Yijing as an exemplar

ABSTRACT

In international educational studies, cultural context matters and demands increased attention by educational researchers worldwide. Along with a globalized discourse, how to map historical–cultural understandings of teaching and learning without getting bogged down in modern Westernized epistemology has become a paradigmatic dilemma. This paper argues a Heideggerian–Foucauldian language perspective can provide a way to address this dilemma. As an example, the paper demonstrates how their language perspective has enabled the author to encounter a ‘wind-education’ discourse in China’s current schooling, and to explore, as the originary (re)source of the whole Confucian educational culture, Confucius’ ‘wind-pedagogy’ as expressed in Yijing. This unique historical–cultural ‘wind-education’ discourse is salient, yet goes unnoticed, in China’s current schooling largely due to a planetary signifier-signified style of reasoning. This paper sheds new light on educational literature on Confucian educational thinking and provides an alternative paradigm to the (cross-)cultural studies of education in China and beyond.     

集体记忆与两岸文化认同——基于古田陈靖姑文化节祭祀大典的考察

陈靖姑信仰是两岸文化交流的重点。在古田临水宫祖庙举办的陈靖姑文化节上的祭祀大典中,通过各种仪式的展演,唤起并激发了人们＂两岸同源、根脉相连＂的集体记忆,增强了两岸民众对中华文化的认同感。要发挥古田陈靖姑文化节祭祀大典在强化两岸文化认同中的作用还应注意：祭祀大典应官方与民间相结合;合理选择象征符号来阐释仪式的展演;在传承中华优秀传统文化基础上两岸祭祀文化互相借鉴。     

留学生跨文化适应中的压力与影响因素研究

留学生的跨文化教育适应是一个动态的发展过程,留学生因为各种不同因素的影响而经历各种跨文化适应压力。文章从留学生的跨文化适应阶段入手,从语言和学术适应、教育适应和社会文化等方面讨论留学生所面临的主要跨文化适应压力,从母语文化、自我效能、动机和社会距离等方面分析影响留学生跨文化社会适应的主要因素,以期为高校留学生跨文化适应培训带来启示。     

Why Cultural Studies is the End of Thinking

Abstract

This article begins from a consideration of this issue’s contention that ‘central to politicized academic projects … is a critique of the cultural power of institutions’ and in particular pedagogical institutions. It argues that is clear enough what the Editor is thinking of here: he names ‘cultural studies’ as his prime suspect and from here it is not too far a leap to imagine that the pedagogical institution at which his ‘politicized academic projects’ take aim is the university. The article concedes that this might all appear to be superficially true, and that much of what is argued in it will up hold this hypothesis. However, the article does not wish to rush too quickly towards an unproblematic equation of cultural studies, or the ‘politicized academic project’ of a critical study of culture with something like a pedagogy of the popular. Equally, it proposes, we must distinguish rigorously between ‘a pedagogy of the popular’, pedagogy able to treat the popular, popular pedagogy, and popular culture as such. In this respect it argues that we would not wish to foreclose the impertinent question of ‘what is cultural studies?’ too early in an understanding of what it might mean to offer an institutional critique that takes the form of pedagogy. Much will depend upon what we mean by these vaguest of terms ‘culture’, ‘education’, ‘power’ and ‘pedagogy’ itself, none of which is at all straightforward even though a certain normative discourse renders such terms the cornerstone of national policy debates through which billions of human and financial capital are routed. The stakes in fact could not be higher in a ‘critique of the cultural power of [pedagogical] institutions’. Therefore, it is crucial that we make the effort to understand, or at least begin to unpack, a conjunction such as the one Bowman offers here that amalgamates ‘politicized academic projects such as cultural studies and politicized work in cultural theory and philosophy’. It argues that we will not be able to progress to a wider schema until we have some leverage on this relation. And this is what this article seeks to provide.     

Freire’s philosophical contribution for a theory of intercultural ethics: A deductive analysis of his work

This article claims that Freire’s work offers an important ground for a potential theory of intercultural ethics and, for that purpose, examines his ideas at different levels: (1) the ontological; (2) the ideological; (3) the political; (4) languages and languaging; and (5) cultural identity and diversity. Freire never used the word ‘intercultural’, although it is suggested here that this is due to the fact that terminology related to cultural diversity has changed over time and in his day this term was not yet common currency. Moreover, Freire uses more often the term ‘multiculturalidade’ rather than ‘multiculturalismo’ (multiculturalism) since the former suffix ‘-dad(e)’ has a different meaning which refers to the ontological nature of the condition and is more usual in both Portuguese and Spanish. This article also argues for the relevance of a theory of intercultural ethics in the contemporary world that imprints (inter)cultural flexibility on the current hermeneutics of ethics while preventing excessive abuses on behalf of relativism, dogmatism, essentialism and fundamentalism.     

Catastrophe,commemoration and education: On the concept of memory pedagogy

Abstract

Dealing with memories of catastrophes is undoubtedly important for education. Yet, how is such an education possible? On which theoretical basis can we describe it? In this article, I build a bridge between ‘Memory Studies’ and educational studies with regard to the topic of ‘catastrophe’ and thus present a provisional general theory of education, such as ‘Memory Pedagogy’ in analogy to ‘Memory Studies’. After describing the category ‘catastrophe’, I outline the basic differentiation between ‘communicative memory’ and ‘cultural memory’ in the field of Memory Studies. I will demonstrate how this basic differentiation can be connected to education through the concept of ‘Bildung’ in German philosophy. On the basis of these preliminary remarks, I highlight the potential of Memory Pedagogy by interpreting a case of catastrophe education, the project ‘Picture of Atomic Bomb’ (PAB). Based on the analysis of the PAB project, I insist that functions as a generator of communicative memory concerning catastrophes through education. Additionally, I point out that the transition from communicative memory (kommunikatives Gedächtnis) to cultural memory (kulturelles Gedächtnis) in the meaning of Jan and Aleida Asmann can also be observed in the PAB project.     

The (be)comings and goings of ‘developmental disabilities’: the cultural politics of ‘impairment’

Disability should be a concern for those interested in analysing and subverting the cultural politics of education. In this paper we address this concern through connecting critical analyses of ‘developmental disabilities’ (formerly ‘mental retardation’), disability studies and poststructuralism. We target normative constructions of ‘developmental disabilities’ – and we propose alternative dynamic possibilities – through reference to narratives from our political and personal work with people with the label of ‘developmental disabilities’. Our aim is to unveil the ways in which we might understand the cultural formations of ‘impairment’ – as they relate to ‘developmental disabilities’ – in order to propel scholars, activists and practitioners towards a cultural politics of inclusion. First, we summarise some key debates from disability studies that have engaged with ‘impairment’: social model, relational and psychosocial models. We suggest that these debates benefit from a more grounded engagement with poststructuralist ideas. Second, we bring in the work of the poststructuralist thinkers Gilles Deleuze and Félix Guattari and the poststructuralist feminist Rosi Braidotti to tackle the social, historical, cultural and political conditions of ‘developmental disabilities’ through experimentation with rhizomes and nomads. In conclusion, we appeal for the development of a cultural politics of ‘impairment’ and ‘developmental disabilities’ that draws upon a vocabulary applicable to the post-modern subject of the contemporary world: as uncertain, productive and moveable.     

The Culture Project: diasporic negotiations of ethnicity,identity and culture among teachers,pupils and parents in Chinese language schools

Notions of culture, ethnicity and identity are highly political (and also personally meaningful) issues within diasporic communities. Complementary schools are particularly interesting sites in this respect, as they are often set up with an explicit cultural agenda of ‘preserving’ or ‘maintaining’ ‘traditional’ culture and language within diasporic communities. In this paper, we draw on qualitative data from an ESRC funded study conducted in six Chinese complementary schools to consider how pupils (n=60), parents (n=24) and teachers (n=21) in these schools construct and negotiate issues of culture and identity. We consider the ways in which the cultural agenda of the schools is constructed and experienced, teasing out the ways in which cultural discourses and pupil identities are deployed (and resisted, reworked) within the space of Chinese schools. Finally we consider the extent to which the schools are perceived by the young people to be ‘successful’ (or not) in their efforts to make pupils feel ‘more Chinese’.