School–Family–Community Partnership in Hong Kong – Perspectives and Challenges

This paper reviews the school–family partnership in Hong Kong in the past decade. The typology of Epsteins six types of partnership is adopted as the analytical framework. The results show that there has been an increase in shared experience in school education among various stakeholders. Schools have become more convinced that they have a role to play in various types of partnership. Home–school contacts have become more informal and two-way. Teachers have been changing their views of how capable are parents in supporting the school. However, the increase in communication does not seem to focus on childrens learning. The relationship of the school-sponsoring bodies and the Government was hampered in the exercise of widening the governance structure. Hong Kong parents mainly serve as supporters of their children at home in the past. They have now also become customers, and to some extent learners, volunteers and managers in school education.     

如何创建世界一流大学——香港科技大学的探索

香港科技大学虽然建校仅十五年，然而它却产生了许多令人瞩目的学术成果。本文从办学理念、师资建设、研究与开发等方面对该校进行分析后认为，立足本地、着眼世界且小而精的办学理念，高标准、人性化的师资建设，及有选择、合作性的研发活动是香港科技大学办学特色之所在，也是其在短时间内迅速崛起的重要因素，这些经验值得内地高校创建世界一流大学过程中思索与借鉴。     

论焦竑的政治思想

焦竑是泰州学派后期重要传人，杰出的学。他倡导修行实政与笃修实心的结合，修行制度与救弊的结合；注重百姓日用为道；厉行刑法与归于礼法的结合；主张切于实用，宽商惠民；强调理财和用贤。焦竑的政治思想是泰州学派政治学与政策学的新发展。     

1938年孔祥熙和宇垣一成的秘密“和谈”

:1938年国民党政府以行政院长孔祥熙名义与日本外相宇垣一成进行的秘密“和谈” ,是为交战双方战争的最终目的服务的 ,反映了日本的政战两略侵华政策和国民党政府在抗战中的两面性。     

Making the transition to higher education in Hong Kong: a tale of two cohorts

The academic year 2012/13 marked a major milestone in the history of Hong Kong higher education as it witnessed the admission of two markedly different cohorts of Cantonese-speaking freshmen to the city’s English-medium universities: those embarking for the last time upon the traditional 3-year programme modelled on the British system of initial disciplinary specialisation and those commencing the new 4-year programme featuring an American-influenced first year of general education. This article presents the findings of a study which sought to compare the perceptions and experiences of the two cohorts on the challenging process of adjusting to the demands of university study. It was hypothesised that students in the 3-year cohort (3YC) would experience fewer difficulties adjusting to university learning and teaching than the 4-year cohort (4YC) as it was assumed that their A-level programme (years 12–13) placed greater emphasis on university-related skills, practices and habits of mind than the new senior-secondary curriculum (years 10–12). This hypothesis was tested by means of a survey completed by 1480 students at Hong Kong Polytechnic University towards the end of the academic year. The results largely support this hypothesis, although the evidence suggests that both cohorts had adjusted moderately well to university study by the end of the year. The results indicate that the principal difference between the two cohorts and the key to the 3YC’s smoother transition was their greater confidence and competence in English, which presumably stemmed from their extra year at school and the greater depth of the traditional sixth-form curriculum.     

为重构香港文学多元化生态的努力和收获

香港与内地的香港文学研究 ,不自觉地形成了互相竞赛的局面。有了各种资料选、作品选和《香港文学史》一类著作 ,再加上以往在香港文学研究方面取得的一系列成果 ,香港文学作为中国现当代文学的一门分支学科的建立 ,已逐渐有了可能。     

伍廷芳的香港生涯

伍廷芳在港期间,是其民主思想的萌发时期,也是他事业崛起和取得重要成就的时期。他利用自己的法学知识和社会地位为香港华人争取平等地位、保护华人利益积极奋斗,被华人尊称为“伍叔”。同时,在“弱权无外交”的国际舞台上,他也遭受过失败和挫折。     

从儒家的叛逆到基督的叛逆——洪秀全意识结构的内在矛盾

洪秀全是基督教教义和儒家教义的继承者,同时也是基督教教义和儒家教义的叛逆者。他所创立的拜上帝教,实际上是由基督教和儒教进行“杂交”而生出的一个不伦不类、不西不东的“儿子”。因而,在洪秀全的意识形态里,基督教与儒教,外来文化与传统文化,始终是一对深刻的矛盾。     

试论洪亮吉的天山诗

清代洪亮吉在发配新疆时，创作了大量描写边地风光的诗篇，多方面展现了新疆独特而神奇的自然地理风貌，其中，描写天山的几首诗尤为突出，表达了作对这座名山的热爱和对边疆的深情。洪亮吉的天山诗，是对岑参边塞诗的继承与发展。     

Relations of blood? Racialization of civic identity in twenty-first century Hong Kong

ABSTRACT

This paper explores how notions of race, ethnicity, and blood are mobilized in educational texts in Hong Kong. It elaborates how civic identity is racialized as part of a nationalist education operating beneath the surface of expressed commitments to global citizenship, human rights, etc., in curriculum and textbooks. Many have commented on how cultural and ethnic ties are prioritized over political principles as bases for civic education in Asian societies. These cultural/ethnic bases should be critically examined, however, as they imply racial/ethnic exclusions. Examining how race, ethnicity, and blood are used to justify cultural framings of civic identity leads to questions about how education can be used to unify some, while alienating others from a sense of belonging and community. I argue that racialization of Hong Kong civic identity is not a happy solution for all members of society, and for more inclusive visions of identity in education.