"三自主"体育教学的实践与思考

研究“三自主”体育教学的改革实践后认为：应该正确认识“三自主”教学理念和理性地执行“三自主”教学形式。普通高等学校“三自主”教学一方面突出了学生在教学中的主体地位,体现了“以人为本,促进人的全面发展”的思想,是新时期普通高校体育教学的重要形式。另一方面由于实施“三自主”教学要求学校具备良好的教学的软硬条件,有些普通高校在体育教学条件不佳的情况下,“三自主”教学可以改良;要积极引导学生正确认识“三自主”的教学思想,理性选择自己喜欢的课程。从课程设置、教学内容的安排到教学实施,都不要盲目迁就学生;运用多样化的教学模式是保证和提高教学效果的重要因素;在学校教务处的统一协调下作为学校行为进行网上“三自主”选课。     

Mela: festival scenes in South Asian cinema

This article examines a recurrent film motif across a number of South Asian films, mostly called Mela. It also offers some observations on melas, actual and allegorical, as represented in films but often seeming to exceed their containment in context so as to say more about the conviviality of life, where this is at issue, where life is at a juncture in need of resolution within the cycle of becoming. The issues of violence, loss, national identity, politics of interpretation and repetition in ideology are canvassed. While the essay is focused upon Mela films themselves, and South Asian film more broadly, it has of course been important to note work by scholars such as M. Madhava Prasad, Ashish Rajadhyaksha, Anjali Gera Roy, Tejaswini Niranjana, Gayatri Chakravorty Spivak and the help of my students, some of whom are named below.     

熊十力诠释《诗经》学的向度探析

《诗经》是“六经”之一,熊十力对《诗经》进行新的诠释,走的是一条“经学泛哲学化”的理路,把“四科”之中的“义理之科”作为“六经”之宗,没有“义理之科”的贞定,“经济之科”“考据之科”“文学之科”乃茫荡无根据。他明确指出《诗经》一定有《诗传》,并强调“诗可以兴,可以观,可以群,可以怨”是《诗传》的总纲领。同时认为,《诗经》里面的诗歌,大多出自“农家”学派之手。《诗经》中有大量表现“怨”的诗,当作孟子的论断“《诗》亡然后《春秋》作”的原因。熊十力对《诗经》中《二南》诗高度重视,之所以读《关雎》得出“思无邪”的评价,缘见得人生本来清净、真实,不须作更多的猜想。同时他指出了中国宗教之所以不兴的原因,即“即事多所欣”。在日常生活里,自有一种欣悦、和适、勤勉、温柔、敦厚、庄敬、日强等等的意趣,用不着起什么恐怖,也不须幻想什么天国,并要求我们通过解读《二南》,识得人生的意义与价值,大步走上人生的坦途,向前努力,而不至于面墙了,表达了熊十力对人生理想的美好追求。     

Korean-Wave celebrities between global capital and regional nationalisms

This article examines conflicts over the transnationalization of South Korean celebrities in the wake of the Korean Wave (Hallyu) in the twenty-first century. I consider a number of celebrity controversies to argue that the demands placed upon Hallyu celebrities by domestic observers, foreign audiences, and global capital are fundamentally irreconcilable. South Korean nationalist appropriation of Hallyu, as well as the local celebrity culture, demand that Hallyu stars firstly be exemplary Korean patriots, whereas international audiences expect sympathy for their own causes. Local nationalist agendas have proven particularly troublesome because of postcolonial sensibilities and ongoing territorial disagreements between South Korea and its neighbors. Finally, as circulating commodities and commercial assets, Hallyu stars are also pledged to global capital. Their value is highest when they appeal to as broad an audience as possible and alienate no one with their politics. An apolitical neutrality on regionally controversial issues, however, is an untenable position when antagonistic geopolitical interests are concerned and nationalist passions flare. I situate this argument within critical scholarship on cultural globalization flows within Asia, while engaging celebrity studies to frame Hallyu stars as transnational commodities.     

The Persuasive Influence of Nollywood Film in Cultural Transmission: Negotiating Nigerian Culture in a South African Environment

The popularity and viewership of Nollywood films have expanded across African and Western cities especially those with considerable Diaspora population. This study seeks to investigate whether watching Nollywood films is likely to lead to cross-cultural transmission of Nigeria’s cultural heritage to audience members in South Africa. Data for the study were collected using observation and surveys with Likert-type scales involving participants from a South African college. Results show that watching Nollywood films was significant in increasing participants’ knowledge and appreciation of Nigerian culture. Observed patterns indicate that a small portion of participants could mimic or reproduce some common Nigerian expressions and exclamations while a negligible percentage of participants could actually speak a smattering of Igbo, one of Nigeria’s three major languages.     

“Happy Seoul for foreigners”: scenes from multicultural life in South Korea

Abstract

Since the mid-2000s, multiculturalism has become a prominent buzzword in South Korea as the nation, which was founded on the myth of a single bloodline, tries to come to terms with its growing foreign population. This article looks at the figure of the industrial migrant worker who, despite being ignored by the mainstream media, has appeared in a handful of independently produced Korean films, including three—Bandhobi (2009 Bandhobi [???]. 2009. Directed by Shin Dong-il. Seoul: IndieStory Inc. [Google Scholar]), Hello, Stranger (2007 Hello Stranger [?? ?? ???]. 2007. Directed by Kim Dong-hyun. Seoul: IndieStory Inc. Host and Guest [???]. 2005. Directed by Shin Dong-il. Seoul: LJ Film. [Google Scholar]), Where Is Ronny? (2008 Where Is Ronny? [??? ???]. 2008. Directed by Sim Sang-kook. Seoul: JinJin Pictures. [Google Scholar])—that will be discussed here in detail. These films, as I will show, not only provide an alternative perspective on immigrant life in Seoul and other parts of the country, which is more often than not represented through the privileged world of the Western “expat,” but also reveal the underlying tensions and contradictions in Korea's approach to multiculturalism as it tries to regulate diversity through the fiat of legislative policy while ignoring the moral and political choices confronting its citizens as they decide whether or not to befriend the other.     

‘On British Felony the Sun Never Sets’

ABSTRACT

This article examines the narratives of three political prisoners transported to New South Wales and Van Diemen's Land: the French-Canadian François-Xavier Prieur, the American Linus Miller, and the Irishman John Mitchel. It shows that the three ‘politicals’ sought to portray the suffering of political convicts as greater than that of the convict majority, from which they distanced themselves in terms of class, piety and honour. It also demonstrates how the three men critiqued the British Empire and the convict system in Australia, how they wrote (in some instances, re-wrote) their lives for their audience, and how they defined themselves in the convict colonies.     

韩国教育改革的人类学反思 ——读《学校的革新之路——从教育人类学的观点出发》

教育改革中的教师改革往往具有重要的意义,对于教改是否成功往往起到重要的影响。韩国曾经在20世纪末发起过一场长达十年的教育改革,在此过程中对也尝试积极地对教师进行改造。韩国人类学家徐根元对此进行了深入的人类学研究。作者指出,这次教育改革主要是一次自上而下的威权式改革,并从工具理性的角度对教师的价值重新进行定位,使得教师的主体性被剥夺,并成为利用改革过程中提供的资源为个人牟利的个体。通过两个田野调查个案的比较,作者揭示了这场教育改革的弊端。最后,作者用“蒲公英”和“向日葵”来象征性地表达,在这场教育改革过程中,教育价值日渐凋落,而追求个人成就的功利性教师茁壮成长。这意味着这场改革以失败而告终。     

南非高校合并:成效与经验

自20世纪90年代中期以来的南非高校合并,是摆脱了种族隔离制度的新南非改造其整个高等教育体系最重要的手段,在很大程度上改变了南非高等教育的面貌。南非的高校合并是在政府的主导下进行的,具有很强的计划性。充分调研,反复论证;政府推动,因势利导;就近归并,稳定重点;形式明确,深度融合,是南非高校合并获得成功的基本经验。     

What is a dysfunctional school?

Abstract

Whether or not a school is dysfunctional depends largely on how dysfunctionality in schools is defined and measured. Dysfunctionality, as any construct, is subject to definition and interpretation, and it is thus always marked by perspectivism. But regardless of the definition games occasionally played by academics, some form of reality takes place beyond the constructivist horizon. Moreover, perspectivism and definition games may justify and even create adverse consequences within a school's lived reality. A definition focussing on Grade 12 pass rates, for example, tends to implicate teachers, while a definition focussing on infrastructure tends to exculpate teachers and incriminate government and administration. Accordingly, this article will not end but begin with the adage that a dysfunctional school is what one defines a dysfunctional school to be, and it will explore the conditions and consequences of conceptual variations.