排序方式: 共有63条查询结果,搜索用时 31 毫秒
31.
本文通过对体育教学模式分析,运用问卷调查、教学实践、数据统计等手段,参照《学生体质健康标准》,对职业院校女生进行健美操专项训练效果进行了分析研究。结果表明,健美操是职业院校女生最喜爱而且是最有效的运动和锻炼项目,学生的耐力素质、身体机能、身体柔韧性均有非常显著的提高。显然,相较传统体育与健康课的教学,健美操专项训练对提高职业院校女生健康体质具有特殊的优势。 相似文献
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The purpose of this mixed methods study was to examine ways to promote computer science (CS) among girls by exploring young women’s experiences and perceptions of CS as well as investigating factors affecting their career aspirations. American girls aged 10–16 participated in focus group interviews as well as pre-, post-, and follow-up surveys while attending a CS camp. The analysis of data revealed that although the participants were generally positive about the CS field, they had very limited knowledge of and experience with CS, leading to little aspiration to become computer scientists. The findings also indicated that girls’ affinity for and confidence in CS were critical factors affecting their motivation for pursuing a CS-related career. The study demonstrated that participation in the CS camp motivated a small number of participants to be interested in majoring in CS, but the activity time was too short to make a significant impact. Based on the findings, we suggest that providing CS programming experiences in K-12 classrooms is important in order to boost girls’ confidence and interest in CS. 相似文献
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马若飞 《邵阳学院学报(社会科学版)》2006,5(3):72-73,76
一代才女张爱玲在中国二十世纪文学史上占据着一席之地,其独具特色的文学创作赢得了人们广泛而深入的研究,但她在翻译方面的成就却一直没有进入研究者的视域。从翻译视阈来论析张爱玲与《海上花》,可以管窥其不同寻常的译者素养与翻译才华,为张爱玲全面研究提供一个新的视角和有益的补充。 相似文献
34.
白雪梅 《赣南师范学院学报》2012,(5):46-49
《海上花列传》的作者韩邦庆是清末明初的落寞文人,是中国社会转型期知识分子的典型代表,在中西方文化相互涤荡、较量的背景下,他的内心是矛盾徬徨的。他批判传统试图颠覆传统,同时又无时无刻受着传统的约束,有时甚至是有意识地维护传统;他崇尚西方文化,希望学习西方文化以求富国强民,同时又处处以文化大国形象自居,排斥西方文明。 相似文献
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李良中 《十堰职业技术学院学报》2012,25(2):52-56
恩格斯对哈克奈斯《城市姑娘》的批评,集中反映了恩格斯现实主义文艺观,既不系统,也非定论。在《致玛.哈克奈斯》的信中,恩格斯认为作者没有写出无产阶级的"积极面",结论就是没有塑造出"典型环境中的典型人物",然而哈克奈斯的创作初衷并不打算涉及阶级斗争。恩格斯从"写什么"和"怎么写"两个方面对《城市姑娘》进行了比较勉强的批评,这种独尊现实主义的文艺批评态度,为社会主义文艺批评带来了一定程度的不良影响。 相似文献
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《海上花列传》是“近真”型狭邪小说的开山之作.与《花月痕》和《贵楼梦》等“溢美”型狭邪小说相比,《海上花列传》突破传统,开启一种新的创作模式,在多个方面展现了时代和社会赋予小说的现代性特点.如,作者用一种历史与文化的眼光来审视海上青楼的庸俗之变,并将物欲横流的现实诉诸笔端;又如,《海上花列传》的人物刻画更丰满、更真实,每个人物都善恶并陈、妍媸俱现.这些都标志着狭邪小说创作的转型. 相似文献
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张袁月 《内江师范学院学报》2014,(1):11-13
孙玉声的《海上繁华梦》一直被视为“嫖界指南”而受研究者摒弃,但如果将这部狭邪小说视为一部描写“乡下人进城”的小说,它则可作为晚清“乡下人进城”叙事的典型文本。首先,题目包含了“乡下人进城”叙事主题的全部元素:“海上”是目标,“繁华”是诱因,“梦”是过程。其次,内容上精心设计了不同于其他同类小说的细节,来表现城市与乡村的二元对立。再次,结构上采用交织重现的交替结构和回环往复的环式结构,深刻揭示了“回归乡土”的主题。 相似文献
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陈淑霞 《佳木斯教育学院学报》2014,(12):129-129
随着互联网的普及和经济、文化全球化进程的加速,美国电视剧越来越受人们青睐,在人们的文化生活中起到越来越重要的作用。以此为出发点美剧的字幕翻译也受到人们的重视,字幕的翻译既要传递美剧的异域文化魅力,又要考虑到本国观众的理解力和接受力。 相似文献
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Karen C. Pitcher 《Critical Studies in Media Communication》2013,30(3):200-218
This paper addresses the ambivalence produced by Girls Gone Wild (GGW) as both text and social practice by interrogating the ways in which it functions hegemonically by staging an effect of agency. I draw on Bakhtin's notion of the carnivalesque as a means to examine how contradictory spatio-temporal contexts of GGW function as spaces that offer the opportunity to momentarily transgress—yet simultaneously reify—white, bourgeois norms of femininity. The videos reinforce a neoliberalist mentality of personal responsibility through the inclusion of the consent—and dissent—processes on camera. After analyzing how postfeminist discourses emphasizing “individual choice” justify GGW as a mode of female empowerment, I turn to a complementary textual analysis of GGW's role-reversal counterpart, Guys Gone Wild (2004), in an effort to show the ways in which this “mirror image” text ultimately reinforces the structure of exploitation in the original. 相似文献
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Kristin Walseth 《Sport, Education and Society》2015,20(3):304-322
Recent years have seen an increase in scholarly attention to minority pupils and their experience of physical education (PE). UK research identifies specific challenges related to Muslim pupils' participation in PE. In Norway, little research has been undertaken on Muslim pupils' experiences in PE, something this paper hopes to redress in part. In particular, it addresses the role and significance of religiosity to their experience of PE. The work is positioned within third-wave feminism; as such it aims to be sensitive to issues of cultural and religious diversity. The study is based on life-history interviews with 21 Muslim girls aged between 16 and 25. All the girls had attended PE lessons at school, mostly in mixed-gender classes, but with some gender-segregated PE as well. In terms of religious affiliation, the girls describe themselves as Muslim, though their degree of religiosity varies. Five wear the hijab. The general picture drawn by the data shows that the Muslim girls enjoy their PE lessons and the majority preferred gender-mixed PE. Religiosity seems to have little influence on Muslim girls' experience of PE, with the exception of swimming lessons and showering facilities. We can understand the objections of some of the girls to gender-mixed PE by looking at the dominance of the male gender, and, as such, their experiences are similar to those of non-Muslim girls. However, objections to gender-mixed swimming classes are best explained by the girls' gendered religious identities and embodied faith. In term of intersectionality, the study shows that different categories dominate in different PE contexts. As such, what Muslim girls make of PE is not always dictated by religiosity. 相似文献