李大钊与中国马克思主义历史科学学科体系的建立——以《史学要论》为中心进行考察

《史学要论》是李大钊从事唯物史观教学和研究的最终成果,亦是其作为一代学术大师的经典传世之作。《史学要论》内容丰富,结构严谨,体系完备,博大精深,旨在建立以唯物史观为指导思想的历史科学的学科体系。在中国史学史上,《史学要论》堪称近代中国第一部比较系统全面的史学理论著作,开创了中国的马克思主义历史学派,建立了崭新的研究范式,有力地促进了中国传统史学的近代化和史学理论研究的深入发展,因而在近百年来中国知识与制度体系的革命性变革中占有独特地位,贡献卓越。     

《黛西蕾的婴孩》之女性主义文体学解读

女性主义文体学是20世纪90年代中期由美国学者米尔斯提出来的一个新的文体学流派,研究作品中性别歧视和性别差异。通过对命名、情境、爱情片断和对话等女性主义文体学重点元素进行分析,可以看出肖班在《黛西蕾的婴孩》中形象刻画出黛西蕾作为妻子在家庭和社会中的地位：黛西蕾意为＂被渴望的＂谕示着她总在满足他人的意愿,自然情境和社会情境都将黛西蕾置于被动和被否定地位,爱情片断体现出她的无助,对话内容隐含结局。所有这些都反映出黛西蕾是一位传统妻子遵循着父权社会设定的标准,不得不接受命运的安排。     

An Interpretation of A Rose for Emily From a Feminist Perspective

Feminist Criticism,for women, is described as an self-awakening, and self-improvement.It is the voice of Feminism.By taking it,feminism breaks through the patriarchy-centered so-cialism.This paper analyses the story A Rose for Emily from a feminist perspective,explores the social roots that lead to the tragedy of Emily, and points out that Emily is victimized by the male-centered society and the southern conventional moral standards.     

The “Other” in the Crusading Period: Walter the Chancellor's Presentation of Najm al-Dīn Il-Ghāzī

This paper examines ideas surrounding the presentation of the Muslim “other” in Latin writings of the early period of the Crusades. Using a case-study approach of the views of one chronicler, Walter the Chancellor, in his work Bella Antiochena, on one individual Muslim, Najm al-Dīn Il-Ghāzī, the paper studies aspects of the image of Il-Ghāzī, the reasons for them, how and why they develop throughout the chronicle, and whether, from the other information given in the chronicle, it would be possible to interpret the information in other ways. The conclusions reached demonstrate that the reason for the vitriol in Walter's presentation was his wish to justify the Crusades and suggest that the writers of Outremer started to develop their own cross-cultural responses to Islam, independent of mainstream European thought, because of their situation.     

Identity and Otherness: Maghribi Images in the Historiography about Alfonso XI of Castile (1311–1350)

This work studies the information that the historiography on King Alfonso XI of Castile offers on the Marīnid dynasty of Fes. In spite of the confrontation between the two states in the thirteenth and fourteenth centuries for the control of the Strait of Gibraltar and the southern part of Andalusia, the Alfonsine texts (the Crónica del Rey don Alfonso el Onceno, the Gran Crónica de Alfonso XI and, to a lesser extent, the Poema of Alfonso Onceno) attempt to reconstruct the history of the rival sultanate through a verifiable and rigorous approach comparing with Arab sources from that period. In this regard, their ideological conception moves away from the usual stereotypes, which are generally negative in the way they portray the other, i.e. the Maghribi opponent. In contrast, Alfonsine historiography assumes the empathetic portrayal of the identity values of the rival as part of the task of the historian, and uses the history and deeds of the adversaries to highlight the victory of the Castilian monarch over them.     

‘Let the People Sing’: J.B. Priestley and the Significance of Music

Abstract

In a writing life that spanned the 1910 to 1970s, J.B. Priestley engaged with a variety of subjects, across various literary forms, ranging from politics, popular culture and Englishness through to theories of time. However it has rarely been noted that he also wrote passionately and knowledgeably about music, with the latter playing an important role in key novels, plays and nonfiction. Priestley also promoted chamber festivals, wrote the libretto for an opera ‘The Olympians’, and even occasionally performed himself. Priestley’s writings on music fitted into his concerns about the rise of an Americanized mass order, and his mistrust of commericalized musical forms was shared by other critics of the time. However, Priestley’s work is more significant than a binary high/low low cultural validation of classical music/dismissal of more popular musical forms. He was often critical of jazz and ragtime, but more positive about popular music that was produced in, reflected, and empowered the individual and community. Priestley’s writings on music marked a genuine attempt at understanding the role of music in culture, and contributed to his democratic critique of the mass society.     

从女性主义心理学的角度再读《献给爱米丽的一朵玫瑰花》

本文主要从女性主义心理学的角度重新解读了《献给爱米丽的一朵玫瑰花》,分析了爱米丽之所以具有困惑性与悲剧性意义的原因,试图补充一种以往被践踏、被压抑和被忽视了的不同的声音——女性的声音,让人们可以从女性心理和思维出发,学会构建自我,更加关注女性的心理健康与人类的心灵家园。     

The work of women teachers in primary literacy education: knowing and doing

This paper provides a retrospective account of three decades of my work as a literacy educator and researcher. Taking key insights from feminist sociologist, Dorothy Smith, including women's standpoint, the everyday world as problematic, institutional capture, a sociology for the people, I revisit my research on literacy, poverty and schooling. I argue that understanding better the effects of what we do in educational institutions, through collaborative research with teachers, can lead us to generate positive alternative equity‐driven practices.     

论陈寅恪史学之方法及其对徽学研究的借鉴价值

作为中国近现代史学转型时期著名的史学大家之一,陈寅恪的整套史学方法都是值得当今史学界借鉴的,特别是其关于敦煌学、藏学研究之方法,即开拓研究新领域、预于时流、关于史料的对比、甄别的＂释证＂、＂补证＂＂、参证＂之方法以及＂了解之同情＂之法,都是值得徽学研究借鉴的。     

Jordanian national football Muslimat players: Interrupting Islamophobia in FIFA's hijab ban

Background: Though musli m females exclusion from physical activities and sports has concerned scholars for years, they are still being theorized out of context and out of history and not as agents in their own lives. Within the prevailing context of the ‘War on Terror,’ muslim females are becoming more racialized in sports and are unnecessarily constructed as needing protection and void of any agency. In 2010, a crisis emerged out of the International Federation of Association Football's (FIFA) erratic interpretation of Law 4 which excluded muslim females players with a head/cover gear deemed unsafe on the field. This crisis highlighted the importance of understanding not only the targeted exclusion of muslim female players but also the importance of working with muslim female national football players and the possibilities of them resisting the racializing and gendering logics of a mega-sport institution such as FIFA.

Purpose: The purpose of this paper is to understand how five women football players on the Jordanian national team negotiated FIFA's ‘hijab ban’ of 2011. Particularly, it seeks the perspectives of the players themselves – whether they are wearing the head and/or neck cover or not and whether their muslimness is visible or not – and their stories of how they negotiated FIFA's ‘hijab ban’ (2011–2012).

Methodology: This paper is part of a larger critical qualitative study based on (1) dialogical interviews with five football players on the Jordanian national team, (2) material the players crafted and used to campaign against FIFA's ‘hijab ban,’ (3) players’ journals, (4) email correspondence and (5) web-based campaigning material. I deploy arab-muslim feminist scholars’ more complicated understanding of the hijab and theorize of how muslim women's bodies are regulated by two interconnected hijabophobias, the Islamist and Western-Islamophobic.

Findings: The findings are organized in the following themes: (1) experiencing humiliation and injustice, (2) exposing FIFA's Islamophobic standpoint and (3) resisting through solidarity and activism. The results suggest that the muslim female football players on the Jordanian national team exposed the FIFA's Islamophobic hijabophobia in its interpretation of Law 4. They acted with resilience and political savviness to regain the right to play while being muslim female under FIFA's laws. This suggests that muslim females are active agents in their own lives and on a global level. They are able to counter the racializing injustices produced by very powerful sport institutions. Non-muslim/Western policy-makers, researchers, teachers and trainers working among muslim women and youth need to consider this example as a frame to their participatory research, critical pedagogies, and physical education (PE) and sport curricula. They need to recognize that we are living a moment in history in which muslim women's bodies are sites of both the Islamist and the colonialist anxieties in their struggles for power. Thus, they need to urgently be engaged in the theories and pedagogical approaches that challenge both the Islamist and the Islamophobic hijabophobias in sport and PE.