A Wonderful Review of Cu ltural andTourism Exchanges in 2020

In 2020,under the themes of"Global Fight Against the COVID-19","Poverty Alleviation Through Culture and Tourism""High-level Meetings","Happy Chinese New Year","...     

A View of Chinese Design Online Virtual Exhibition of Fine Chinese Cultural and Creative Products on the Official Website of China Cultural Center in Seoul

The exhibition includes a total of 60 contemporary Chinese design works,coming from different field of contemporary Chinese society and showing the latest devel...     

Qujiang Culture and Tourism Academy:a Think Tank of Local Cultural Industries

<正>Qujiang Culture and Tourism Academy is located in the Qujiang New Area in the southern suburb of Xi’an, one of the four ancient capitals of the world. It is ...     

Free Trade and Print Culture: Political Communication in Early Nineteenth-Century England

This article highlights the potency of traditional popular print culture as a form of political communication for one of the pioneering campaigns of the nineteenth century: the free trade agitation of the 1840s. Contributing to recent debates about Victorian political communication, it challenges the view that the spread of literacy and print replaced a more traditional, inclusive, hybrid style of communication. The use and adaptation of broadside culture that blurred literacy, orality and visuality proved to be a more effective means of communicating free trade to popular audiences than ‘modern’ methods of political communication such as official newspapers or mass propaganda. Joseph Livesey, the most successful free trade populariser, was able to bridge the gap between free trade and Chartism, by drawing on elements of radical print culture, while seeking to shift them onto a more respectable trajectory. Livesey and cheap free trade print culture anticipated the shift from popular radicalism to popular liberalism in political culture and popular politics that occurred after 1850.     

Negotiating Narratives of Human Trafficking: NGOs,Communication and the Power of Culture

This article draws on interviews with anti-trafficking NGO employees in Thailand to illustrate the use of narratives as a tool for communicating cultural values. Drawing on theories of modernization, culture, and liberation psychology, I assess the way anti-trafficking NGO employees construct narratives, or “stories,” about human trafficking. These narratives rely on Western values associated with modernization, the role of NGOs in development, gendered constructions of victimhood, “Othering,” and Orientalism. Analyzing these narratives, I build a theory of “culture as a space of safety:” a self-reinforcing mechanism whereby employees ritualistically retreat from the overwhelming circumstances they confront in their work.     

Culture and Classroom Communication: A Pilot Study in the Post-Soviet Republic of Armenia

Using participant observations and informal interviews, the study examined whether and how classroom communication in Armenia reflects Armenian culture and history, including the Soviet influence for close to seven decades and Armenia’s transition from one socio-politico-economic system to another, followed by internationalization of education and globalization. Findings of the study revealed three major themes that have impacted the classroom communication style: courtesy, immediacy, solidarity. While consistent in some ways with Soviet communism, these themes may have also been influenced by Armenia’s traditional and family-centered culture and history which predate Soviet communism, as well as by internationalization of education and globalization.     

Idealization,Inspiration, Irony: Popular Communication Tastes and Practices in the Individual Political Development of Generation X'ers

Using a theoretical frame of cultural studies and social constructivism, I analyze data collected from 15 Americans born between 1965 and 1978-"Generation X'ers"-about how they remember and understand the significance of their popular communication tastes and practices for their political socialization, or what I choose to call individual political development. This study finds that these tastes and practices have had quasi-intentional, functional importance for individual political development in this generation, importance best described as media "uses and effects." While also theorizing about the implications of the postmodern era in which "Generation X'ers" and others have lived, this work speaks to the importance of incorporating individual developmental processes and meaning-making into work on the political implications of mass media and popular communication.     

汝州崆峒山与养生文化

被视为中医理论基础的"黄帝三经":《黄帝内经》、《黄帝阴符经》和《黄帝外经》,是中华养生文化的主要载体。汝州崆峒山是中华养生文化的源头。     

Sensation Seeking and the Integrated Model of Intercultural Communication Competence

There is a recent body of research that draws a connection between sensation seeking and intercultural communication. In the present study, the relationship between sensation seeking and variables that contribute to intercultural communication competence are explored in the context of the Integrated Model of Intercultural Communication Competence. Four hypotheses were proposed. Results from structural equation modeling supported two of the proposed hypotheses. Though there was no direct relationship between sensation seeking and ICC, the results supported previous findings that sensation seeking has a positive relationship with ICC in the presence of mediating variables. The implications of the findings are discussed.     

Identity Management and Relational Culture in Interfaith Marital Communication in a United States Context: A Qualitative Study

This study explored the identity management processes in interfaith marital communication in a United States setting. Sixteen marital partners participated in this interview study. Interviews were transcribed verbatim, interpreted, and analyzed. Guided by identity management theory, the interview data analysis revealed three general themes: development of the interfaith relational identity via the co-creation of a superordinate spiritual and value system; implementation of relational boundaries to prioritize the relational identity; and identification of key milestone decisions (i.e. wedding plans and children socialization coordination) interfaith partners face in their intimate relationships. Contributions, limitations, and directions for future studies on interfaith marital communication are addressed.     

河洛文化:中国传统文化的源头与核心

河洛地区是指黄河和洛水相交汇处的这一广大地区.关于它的具体范围,朱绍侯先生曾在<河洛文化与河洛人、客家人>一文中指出:"即指以洛阳为中心,西至潼关、华阴,东至荥阳、郑州,南至汝颍,北跨黄河而至晋南、济源一带地区."显然这个范围要大于我们通常所说的洛阳平原或洛阳盆地,但洛阳平原无疑是河洛地区的核心部位.在同一篇文章中,朱先生又指出:"作为河洛文化圈,实际要超过河洛区域范围,即应该涵盖目前河南省全部地区."2002年10月,在郑州举办的"河洛文化与台湾"学术研讨会期间,朱绍侯先生、沙旭升先生都曾谈到,有开封禹王台所存康熙所题"功存河洛"匾额可以说明,所谓河洛地区,向东应包括郑州、开封在内.