Cultural Background Knowledge and English Teaching

Culture background knowledge in English teaching arose in eighties of the twentieth century. It has been closely linked with the reformation and open in China. With the increase of exchange between China and English speaking countries resulting from the reform and opening policy to the outside world, people have come to find that due to the lack of profound knowledge of the culture of the English speaking, "cultural shock"or "cultural conflict" often arises when Chinese people communicate with Westerners, which leads to the realization that the pure-linguistic centered English teaching form cannot meet the demands of the social development any longer. Culture teaching must be introduced into English teaching in order to learn English language well and communicate well.This essay explains the importance of the cultural background knowledge teaching through analyzing the relationship of the language and culture as well as communicating barrier caused by the cultural differences, and it also submits falsifiable suggestions about how to introduce background knowledge into English teaching.     

孙中山对中国传统法律文化的认识及其转化

孙中山有关中国传统法律文化问题的阐释集中反映在其核心思想理论体系“三民主义”中民族和民权两大主义的相关论述。为了探索救亡图存的道理和民族的独立自强,孙中山主张恢复民族精神。为此,他对中国传统法律文化进行了提炼和阐释,通过古今中外纵横比较,肯定和赞扬中华民族悠久而光辉的文明成就,应发扬优秀的传统文化因素成为实现民族主义或民权主义的基本路径和具体办法,从而将其转化为为现实革命服务的救国理论。孙中山立足于中国传统的根本取向,同时又顺应世界潮流开放辩证地对待中西文化的科学态度值得我们深思和借鉴。     

清末直隶师范学校的传统文化教育

清末直隶师范学校在教育理念、课程设置、教师的文化素养、教育环境以及各种制度上都特别重视传统文化。在教育理念上,注重弘扬传统文化;在课程上,增设修身课、经典研习课,加大文史类课的比重,增开礼仪教育课;在教师方面,增强师范学校教师的传统文化素养;在校园环境方面,加强师范学校的人文环境建设;在教育实习上,强调知行合一,在实践中传承传统文化的精华。     

East Asian pop culture and the trajectory of Asian consumption

This article focuses on Chua Beng Huat’s work on the East Asian pop culture that became more prominent in East and Southeast Asia from the 1990s, when the circulation of multilingual and multi-format pop culture started to exceed linguistic, ethnic and national boundaries. It argues that Chua’s work indicates that the pop-cultural production and innovation that support the globalisation and regionalisation processes in East Asia need not be national in origin but can hail from different national origins – and this despite the existing political realities of the region and its history of political fractures. Chua Beng Huat cautions, though, that the national popular can also be marshalled to defeat the border-crossing potential of an inter-Asian pop culture. What is the “Asia” imagined or being represented in such cultural production? Chua’s work is also distinctive in that it deals with the political and economic conditions that underpin mainstream pop consumption as a socio-cultural phenomenon, instead of examining consumption as identity politics. The article concludes by noting the significance that Chua as an institutional builder has played in enabling the study of East Asian pop culture in the region.     

Negotiations of cultural identities by Indian women engineering students in US engineering programmes

The paper analyses the identities of Indian women engineers in the gendered organizational context of US engineering programmes. Participant narratives discuss the ways in which women are subjected to identity struggles in India due to gendered patrifocal norms that impose structural, societal, and familial pressures on women. Subsequently, when these women enter US engineering programmes, they encounter a highly masculine organizational and cultural space. Participants discuss identity dislocations, transformations, and assimilation as they seek to meld into the existing structures and find a career trajectory. I draw upon liminality theory to explore the cultural transitions, identity restructuring, and negotiations of Indian women engineers, navigating the intersections of competing and intersecting cultural norms of gender and engineering in India and the US, work, and family. The findings indicate the layers of gendered ideology that constitute engineering education in India and the US, the societal pressures of marriage and family rooted in patrifocal Indian norms, the barriers to finding an engineering job, the resources within the structures that support women, and the identification of patriarchy as the enactment of agency and as a site for change.     

探索中国《易》文化哲学思想中的运动健康原理

中华民族的古老哲学中以《易》文化最为璀璨,《易》文化中探寻了宇宙中天体的运行规律,然后经验的总结出这些天体运行对地球以及人类的巨大影响,提出人类在体育运动中要遵循一定的天体运行原理和自然变化原理才能够获得人类自身的健康和发展的哲学思想.从易文化中阐述的五大行星运行、春夏秋冬四季运行和月球运行对人体的影响中割析了人体体育运动要遵循的运动原理,总结出人体在从事体育运动时要在一定的时间遵循一定的运动原理才能达到人体正负能量的交替滋长,达到身体的和谐和健康发展.     

论镖局文化与中国武术文化的融合

摘要：镖局文化是中国武术文化的重要组成部分,也是武术强势价值与功能的集中展现。采用文献资料法、对比研究和逻辑分析等方法,对镖局文化对中国武术文化的影响进行研究。认为：镖局是特殊社会环境和历史背景的催生以及经济演化的结果,武术搏击护卫价值的强势显现是镖局的基本入世态势;镖局的产生具有地缘、尚武和诚信三个方面的社会文化属性,在运作模式上主要体现为宗族属性和关系属性;镖局与镖局文化的出现促使习武者职业选择的多元化,在一定程度上促进了武术文化的扩布;促使崇尚强者、尚武精神与社会软性控制的文化元素在武术文化中进一步融入;在传统的道德伦理约束之下尚武、谦和、隐忍、诚信、无畏、正义、助人的镖局文化精神与武术文化精神相互融通;诚信教化、关系互动的社会属性与武术文化深入融合。     

学校武术教育百年的演进逻辑与文化反思

摘要：学校作为中国武术文化传承的重要场域,一直备受学者关注。本文以我国学校武术教育为研究对象,运用文献资料法、访谈法、历史研究法等探源我国学校武术教育的形成模式,梳理学校武术教育百年的演进逻辑,并对学校武术教育存在的问题进行了学理上的反思,以期为今后学校武术教育发展的顶层设计提供借鉴。研究认为：我国学校武术教育是一种“后发内生”的发展模式;其百年的演进逻辑表现为：从“武体分离”到“以武入体”的“体育化”演进;从“强种卫国”到“文化传承”的民族主义演进;从“由拳入操”到“段位入校”的“套路化”演进;从“以武强身”到“武以成人”的“身体化”演进。学校武术教育“体育化”的发展逻辑使其丧失了自主性独立发展的生存空间;学校武术教育“套路化”演进消解了武术作为传统文化载体和技击表征的意义;学校武术教育应当承担起武术“拳种”传承的功能,实现对学生“武以成人”的终极教化。     

“过程哲学”：我国传统文化与现代体育教育理念的契合

摘要：过去,我国学校体育教育评价方式是“重结果,轻过程”,不符合现代教育理念,也不利于学校体育的可持续发展。本研究以高校体育教学评价方式的改革为出发点,力图从我国传统文化和现代体育思想“过程哲学”中寻找理论依据。运用文献资料法,从过程哲学的视角,对我国传统文化与现代体育教育理念的契合进行研究。经过查阅文献发现：早在2000多年前,我国的先哲们就完整地提出了“过程哲学”,并运用到了体育领域,现代体育教育的理念也特别强调体育教育是一个“过程历练”。传统与现代契合的“过程哲学”,为我们转变学校体育的教育理念、评价方式和追求目标,提供了哲学依据。本研究得出结论：体育是运动不息的过程哲学,是完善身心的过程历练,是追求更高智慧的过程文化。为此,现代学校体育应确立过程性评价理念,注重学生身心文化的培育,重视学生终身体育习惯的培养。     

体育与人文外交

摘要：为了探究体育与人文外交关系,丰富人文外交的理论与实践,推动体育发挥其应有的外交功能,运用文献资料法,对人文外交的提出,体育在人文外交中的地位与功能进行了分析。基于文献资料的研究,认为人文外交是中国外交的重大创新,是中国基于国内外形势的反应,其中2008年奥运会的成功举办是中国提出人文外交的直接动因。体育是人文外交的重要组成部分,体育在人文外交领域的功能：体育外交是政府间外交的组成部分;体育是进行公共外交的典型方式;体育外交是民间外交的重要部分。中国社会特别是体育界应高度重视和大力发挥体育外交的作用,更好地发挥体育在对外交流中的价值和功能,服务于现代化和体育强国建设。文章从理论层面丰富和完善了体育外交的研究。