京西万寿寺

漫步北京城西紫竹院附近的昆玉河畔,远远即可看到一座古柏参天,气势恢宏的古寺,那便是被称作"京西小故宫"的万寿寺.万寿寺位于西直门外西北七华里处的苏州街东北侧,即明清时的长河广源闸西侧,是一处清幽、肃穆的皇家庙宇,也是一个集寺庙、行宫、园林于一体的佛教圣地.     

于强的中日题材小说

他以风媒花自比,没有鲜艳的色彩,也没有浓郁的芬芳,只有借助风力传送才能结出丰硕果实.于强,一位长年在一政府部门工作的非专业作家,20年里出版了四部中日题材的长篇小说,成为中日友好的民间使者.……     

浙江越剧感动美国观众

美国当地时间2007年10月27日晚,作为杭州红星文化大厦、红星剧院策划的2007美国孔子学院系列文化交流活动的重头戏之一,来自中国宁波小百花越剧团的表演,成为当地最靓丽的一道风景线.……     

少林寺走出的传奇人物王宝强

他是《天下无贼》里的"傻根",《暗算》里的"阿炳",最近又成了《士兵突击》中的"许三多"。王宝强这个朴实的农村小伙,在影片中所饰演的许多角色,憨憨地感动着电视机前的亿万观众。这个8岁就到少林寺习武的穷孩子,成功道路充满了传奇色彩。     

万众瞩目的“帅哥”娄宇健

富有艺术特色的连续剧《荀慧生》在央视电视剧频道热播,引起了轰动,人们赞扬荀老精湛艺术修养和高尚爱国情操,更把目光投向饰演荀慧生的男演员娄宇健。这位浙江越剧团的优秀青年男小生,在此之前已成功饰演了多个角色。这位帅气男生的朴实、灵秀的舞台形象和表演才华,受到众多观众的赞许。     

Changes in running economy following downhill running

In this study, we examined the time course of changes in running economy following a 30-min downhill (-15%) run at 70% peak aerobic power (VO2peak). Ten young men performed level running at 65, 75, and 85% VO2peak (5 min for each intensity) before, immediately after, and 1 - 5 days after the downhill run, at which times oxygen consumption (VO2), minute ventilation, the respiratory exchange ratio (RER), heart rate, ratings of perceived exertion (RPE), and blood lactate concentration were measured. Stride length, stride frequency, and range of motion of the ankle, knee, and hip joints during the level runs were analysed using high-speed (120-Hz) video images. Downhill running induced reductions (7 - 21%, P < 0.05) in maximal isometric strength of the knee extensors, three- to six-fold increases in plasma creatine kinase activity and myoglobin concentration, and muscle soreness for 4 days after the downhill run. Oxygen consumption increased (4 - 7%, P < 0.05) immediately to 3 days after downhill running. There were also increases (P < 0.05) in heart rate, minute ventilation, RER, RPE, blood lactate concentration, and stride frequency, as well as reductions in stride length and range of motion of the ankle and knee. The results suggest that changes in running form and compromised muscle function due to muscle damage contribute to the reduction in running economy for 3 days after downhill running.     

施玮小说中的女性生存与《圣经》

施玮是一个充满灵性的作家,她的小说创作深受《圣经》的影响。在书写女性时,施玮把故事中的女性与《圣经》中的女性相对照,在小说中或明或暗地穿插《圣经》女性人物的典型事迹,并以她们的宗教境遇来构建女性角色的命运轨迹。施玮小说中的这类书写主要表现为女性角色遭遇夏娃式的诱惑,回归利百加式的纯洁及追寻玛丽亚式的圣德。施玮力图透过《圣经》女性的神性命运来展示现实女性生命个体的生存。     

Cultural Trends of Audience Online Interaction with Vocal Talent Shows: A Comparative Study between China and the US

This study examined cultural reflections online of audience comments on social network sites regarding vocal talent shows in China and the United States. The study applied dimensions of cross culture to investigate audience comments on the official social networking sites of The Voice of China and The Voice. Findings reflect Hofstede’s dimensions as applied to social media and illustrate how individuals alter their “local” cultural norms in the new media environment. The study specifically enhances the exploration of cultural manifestations in cyberspace, which fewer cross-cultural studies have researched.     

Decolonizing love: ambivalent love in contemporary (anti)sexual movements of Taiwan and South Korea*

ABSTRACT

This article problematizes the modern construction of “love” in colonial and contemporary Taiwan and South Korea through historicizing the concept from the nineteenth century to the present. The conception of modern love in East Asia emerged during the late nineteenth century that coincided with the beginnings of civilization and nation-building discourses advocating as a strong mediator for the reconfiguration of social and intimate relationships. In the case of colonial Taiwan and Korea, the colonial governments and intellectuals constantly pivoted on “exceptions” – obscene sex, indecent behavior or illegitimate subjects – to justify their political legitimacy/hegemony to love that prescribed a normative social relationship. Fully embraced by colonial Taiwan and Korea, this mechanism was extended to their postwar regimes; that is, love is celebrated and worshiped without the recognition of its underlying ideology of discrimination and exclusion. I coin the term “love unconscious” to characterize the colonial legacies of love in the contemporary social movements in Taiwan and South Korea. Furthermore I examine how both religious groups and LGBTQ activism were stuck in the “love unconscious” with two cases of contested love: the definition of love in the dictionary, and the rhetoric of love in (anti-)same-sex marriage movements. This article argues that Taiwan and South Korea's LGBTQ and marriage movements are based neither on Western discourses nor inspiration, but are instead driven by the reality and legacy of colonial history. To envisage the decolonization of love is to deconstruct the love unconscious and reconsider the history of colonial love.