文化遗产型旅游小城镇景观体系形成——以河南省淮阳县为例

旅游小城镇是以旅游产业为重要动力推动乡村向城市演进,以旅游产业为主导,带动小城镇具有资源基础的特色产业发展的城镇.作为文化遗产型旅游小城镇,河南省淮阳县正在形成以文化节事为核心的多元化旅游小城镇景观体系,构筑出公祭、庙会、节事、文化遗产和非物质文化遗产的文化创意产业等旅游形态.     

高校图书馆非物质文化遗产数据库的建设——以钦州学院为例

建设非物质文化遗产数据库是管理和保护非物质文化遗产最好的方法和手段。通过对钦州地区非物质文化遗产的调查研究,提出数据库建设的内容组成,探讨了数据库建设面临的问题并提出一些建议。     

从余华和村上春树看中日文学中的无常观

余华和村上春的作品,可以从无常观的角度来解读。中日两个当代作家传承了各自国家的文化传统,它们的代表作所表现的意趣既有相同之处,也有差异,两者在表现东方式的无常观时,前者多着力在人与社会历史的关系,后者侧重于在个人心灵本真上感悟生命的意义。前者的笔调冷峻有余,后者则更显轻灵。通过其表现无常观的异同,我们能进一步领略中日两位作家的创作艺术与各自传承的文学传统的异同。     

新媒体环境下民族节日的文化传承研究

民族节日深藏着民族的记忆和历史,有其独特的时间性、神秘性、神圣性和文化性,是传承民族文化与艺术的重要载体和平台。随着社会的发展,新媒体的出现改变了民族文化的神秘性和原生态,使得民族节日的文化传承面临着挑战和危机。在新媒体环境下,应充分发挥新媒体的平台优势,探寻民族节日传播新途径、规约传播主体行为,普及民族节日的文化教育审美意义,打造民族节日精品和民族艺术经典,保护和发展传统民族节日文化。     

手工艺遗产保护传承研究：回顾与思考

手工艺遗产因其“工”的可复制性,“品”的可消费性,“手”和“艺”的异文化性,而成为文化旅游消费主要对象之一,旅游消费既使手工艺遗产得到复兴,引起社会重新审视手工艺的价值;又在迎合旅游者的消费取向过程中,使得手工艺遗产存续发生异化。文章在梳理国内外关于手工艺遗产研究的基础上,认为手工艺遗产保护的关键在于“手”和“艺”,即手工艺遗产的原生性主体和其对手工艺的实践、认知与价值内化,手工艺遗产保护传承应以手工艺品的原生性主体对其分类为指导,以“手、工、艺、品”四个层面为方法,从而实现手工艺遗产的活态、原真性保护传承。     

影像记录的优势——纪录片在非物质文化遗产保护传承中的作用

近些年,在国家政策引导下,非物质文化遗产保护传承逐渐升温,各种方式的保护工作广泛开展。纪录片具有"视"与"听"的独特表现方式,使得其在非物质文化遗产的保护和传承方面具有其他手段无可比拟的优势。本文结合时代环境阐述了以纪录片形式保护非物质文化传承所达到的效果。     

Revisiting the occupational aspirations and destinations of Anglo-Australian and Chinese-Australian high school students

Evidence from Australia lends support to the “Asian high achieving syndrome” in Chinese-Australian students and “self-deprivation syndrome” in Anglo-Australian students. Applying ethnographic case studies approach for doctoral thesis the author collected data on a longitudinal basis from homes and school of these students. All of these students attended the same school located in a predominantly middle class suburb of Perth Metropolitan area in Western Australia. Chinese-Australian families had settled in Perth from Malaysia, Singapore and Hong Kong, whereas Anglo-Australian families had been residing in Perth for three generations. Impetus to revisit these students (now young adults with their own families) 10 years later came from an urge to test the validity of the prediction the author had made in the concluding chapter of his doctoral thesis. The author had claimed that “if Anglo-Australian parents keep on dwelling in the era of 1950s and 1960s and do not change their laid-back attitude about education, their children could eventually be under-privileged in their own country”. Ten years later, the author undertook a follow-up study on these young adults from six of the eight original families in order to find out their occupational destinations and future aspirations. Data for the follow-up study were collected from these young adults and their parents. These research cases were interviewed twice, each time approximately for two hours and their parents were interviewed once for two to three hours. The purpose of this paper is to report the findings of the follow-up study which reveals a remarkable relationship between the attitude towards schooling and academic performance with their subsequent occupational destination.     

云南元阳哈尼梯田世界遗产地旅游发展研究--基于越南沙巴旅游发展模式的对比分析

云南红河哈尼梯田于2013年6月入选世界文化遗产,其文化价值、旅游价值、生态价值将日益得到重视。遗产地开发旅游,机遇和挑战并存,如何处理好这一对关系、如何成功地营造一个以自助旅游模式为主的原生态世界文化遗产地,将会对云南哈尼梯田旅游发展的前景产生根本性影响。在分析越南沙巴作为自助旅游目的地的成功运作模式的基础上,针对云南元阳红河哈尼梯田在列入世界文化遗产后所面临的遗产地旅游开发与遗产保护问题,从国际自助旅游目的地成长建设的视角出发,借鉴沙巴旅游发展模式的成功之处,从旅游产品丰富和完善、旅游地基础设施配套、体验式旅游氛围营造、遗产地保护与开发协调等方面着手,对云南红河哈尼梯田世界遗产地的开发建设提出相应对策与建议。     

由“武”到“舞”:回族踏脚遗产的文化转换

从文化生产的视角出发,探究踏脚遗产的文化转换历程,为体育类“非物质文化遗产”保护的创新性发展提供个案研究。主要运用文献资料法、口述史等研究方法,对不同历史背景下踏脚由“武”到“舞”的生存空间、技术生产和意义重组等过程进行阐释。研究认为:踏脚的生存空间由最底层的生存需求转变为高层次的个人以及社会需求;技术体系随着生存空间及社会需求的不同由“武”转变为“舞”;意义重组由早期的“尚武”之意,在社会变迁及“非物质文化遗产”保护背景下转换为“爱情、地位、身份、集体记忆、相互在场、传承教育”等文化符号。     

Chopsticks and clothes: Chinese heritage parents' perspectives on young children's technology use as a tool for language and cultural learning

This paper presents Chinese heritage parents' perspectives on young children's use of technology as a tool for language and cultural learning. Growing up with Confucian heritage culture, some Chinese parents have particular cultural beliefs about learning that value effortful learning practices and the social context of learning. However, some Chinese parents believe technology is just a tool for entertainment and keeps children away from social interaction, which leads to their preference of print-based literacy practices at home. Four parents from different families whose children were between the ages of four to five participated in this study. These parents were interviewed about their experience and history of using technology and their thoughts about technology as a tool for language and cultural learning. Four narratives were constructed to describe parents' experiences, histories, opinions, cultural values and beliefs. Parents' perspectives were influenced by a variety of intertwined factors, including their own childhood language learning experiences, their histories of using technology, their cultural values and beliefs about learning, the purpose of technological experiences, and the quality of available technological resources. Pedagogical implications for using technology with children and communicating with parents are discussed.