恒河——象征印度文化的圣河

恒河作为印度最神圣的河流,承载印度文化,是印度人民的精神依托。这是印度文化的一大特色。恒河孕育了印度本土的三个宗教;印度的无数迷人的神话故事都和恒河有着不解之缘;恒河滋养了无数的圣人,圣人在恒河岸边的静修林里悟出了宗教圣典,就连被誉为＂古代印度的百科全书＂印度两大史诗《罗摩衍那》和《摩诃婆罗多》的作者瓦尔米基和毗耶娑都是恒河边的大仙。现代印度文化的代表泰戈尔和恒河有着深厚的情结。恒河和印度人的生死观念紧紧相关,它不仅是生命的象征,在恒河沐浴,死后把骨灰洒在恒河里可以洗涤罪孽,免除轮回之苦,径直升入天界,与梵合一。恒河的圣性延绵不绝,因而她滋育出了圣雄甘地、神圣的泰戈尔文学家族和伟大的尼赫鲁政治家族。这样,印度恒河畔的许多圣地和教徒们对圣地的趋之若鹜就可以理解了。     

论中国海洋经济的可持续发展

发展海洋经济是解决当前人类所面临的资源匮乏、空间紧张、环境恶化等问题的一条有效途径，开发海洋这一尚未被充分利用的资源宝库也已上升为许多国家和地区的战略性问题。我国主要资源的人均占有量均低于世界平均水平，而快速发展的经济对资源的需求又不断增加，使得海洋资源的开发利用在我国经济发展中的地位起到越来越重要。丰富的生物、港口、矿产、旅游等资源，有利的地理位置，显示了我国发展海洋经济的优越性。近年来，我国海洋经济发展较快，特别是海洋运输、旅游、海上油气开采等新兴产业发展迅速，但也存在第一产业比重过高、资源开发不合理、海洋生态环境恶化、海洋灾害频繁、领土争议等困扰可持续发展的一系列问题。为了实现我国海洋经济的可持续发展，应该做到：①实施以淘汰高污染产业、发展清洁及环保技术的可持续发展的战略；②加强包括宣传、规划、环境治理、防灾减灾在内的综合管理；③发展深海开发、海洋生物和海洋探测等技术，走“科技兴海”之路；④大力发展海洋油气、旅游、生物、化工等新兴产业，优化产业结构。     

Relationship Understanding Between Emotional Stability,Self-Disclosure and Social Adjustment

This paper discusses a survey, carried out by the authors, of 211 employees’ employed in public and private manufacturing organizations in North India to determine if emotional stability acts as a mediator between self-disclosure and social adjustment. Capitalization theory has been used as theoretical framework to examine the proposed relationships. Results indicate that high self-disclosure has positive association with social adjustment. Results also suggest that emotional stability partially mediates self-disclosure and social adjustment relationship. Implications for future research include further examination through additional mediators and other dimensions of self-disclosure from capitalization theory in understudied non-U.S. cultures like India.     

论大类招生体制下人才培养模式的实践与探索——以上海海洋大学水产与生命学院为例

以上海海洋大学水产与生命学院开展大类招生工作的简况为切入口,从教育模块课程设置和教学资源配置两大方面对大类招生体制下人才培养方案改革的举措进行讨论和探究,并通过与国内同类院校的比较对人才培养方案改革进一步指明了方向：（1）优化方案结构,明确基础知识需求;（2）扩大选修比例,加强培养体系灵活性;（3）强化实践环节,提升专业技能内化;（4）注重专业素养,革新创新学分认定方式.     

The Rise of Athletic Masculinity at the Carlisle Indian School, 1904–1913

Following the dismissal of Captain Richard Pratt from the position of superintendent in 1904, the Carlisle Indian School entered a new era. The school became more focused on vocational education and moved away from offering immediate civilisation to the students. The school even promoted Indian arts and crafts. This move was also reflected in sport at Carlisle. The school became determined to construct a successful athletic programme. This resulted in the rise of masculine gamesmanship among the athletes. This, combined with racial pride, formed the basis of the athletes' manhood in the post-Pratt era. Yet, despite the demonstration of superior masculinity through victories, the school still positioned the students as subordinate to white men. The players were portrayed as comparatively unintelligent; they were apparently incapable of actually coaching the team.     

First and second-level agenda-setting in the 2014 Indian general election: a time-series analysis of party-media relation

The role of the press as a political watchdog is crucial to the functioning of democracy. Especially in the run-up to elections, voters depend on the media's presentation of parties and candidates to make informed, responsible choices at the ballot box. But who, then, influences the news media? Empirical evidence in the United States and Europe suggests that political party campaigns and election coverage in the news media are interconnected and influence each other. This study tests whether such agenda-setting effects between party campaigns and the media also take place in the general elections in the world's largest democracy, India. India's western-type political system has a distinct media system characterized by high competition, diversification, non-consolidation and formal and informal ties between the media, commercial interests and political actors. Content analysis and Granger's causality test of newspaper coverage (N?=?716) and party campaign messages (N?=?458) found that agenda-setting effects do occur in India, but are largely bi-directional. We also found an overwhelming focus of both newspapers’ election coverage and of all major party campaigns on one single candidate, the Bharatiya Janata Party (BJP)'s Narendra Modi. This, we argue, is a result of the broader trends that have shaped Indian politics in recent years. The significant correlations and non-significant causal effects between party campaign and media coverage also indicate a trade-off situation between political power negotiation and political balance in the press.     

Maintaining and Sharing a Haudenosaunee Identity: Onondaga Collective Memory and Social Media

In this article, I survey the Onondaga Nation's social media outlets in the light of collective memory theory. The article identifies several core topics of the nation's identity narratives which, all together, are perceived as an expression of Onondaga functional memory. The role of wampum belts as medial cues to that memory is highlighted as well as the role of social media in the struggle against the negative effects of native media invisibility.     

印度共产党的执政实践与后冷战时代的策略调整

苏东剧变以来,印共虽遭受严重冲击,但却在调整政策纲领和生存策略的努力下生存并获得发展。在今天的印度政坛,印度共产党通过与印共（马）等左翼政治力量联合,多次在地方层面参政或执政,并成为“团结进步联盟”等主流政治力量竞相拉拢的结盟对象,在国内政治舞台上发挥着重要的影响力。     

Finding common ground and inherent differences: Artist and community engagement in cultural material and contemporary art conservation

Comparisons are often made between the conservation of cultural material collections, often described as ethnographic, and contemporary art collections, and indeed there are significant parallels. The stewardship of both of these types of collections can challenge traditional tenets of conservation, requiring conservators to ask themselves ‘What are we preserving?’ as preservation extends beyond the physical. The work must be placed in a broader conceptual context and the conservator must seek out those who are deemed to have the most authority – whether it is the artist, the artist's assistants and estate or the source community – to establish this context. Engagement with constituents creates valuable reciprocal relationships, which can benefit the artist, community, and museum. The relationships and the parallel practice of two seemingly disparate fields are examined using examples from the National Museum of the American Indian (NMAI) and the Yale University Art Gallery (YUAG). Conservators at NMAI, a living culture museum containing archeological, historic, and contemporary art collections, are in the unique position of working with community stakeholders with direct ties to historic collections and contemporary artists whose work is actively acquired by the museum. Conservators at YUAG, an encyclopedic museum with a pedagogical directive, are attempting to establish a more rigorous program of artist engagement to direct preservation and understanding of contemporary art collections.     

秀山花灯品牌开发应慎行——海洋花灯原生态文化保护的思考

2006年国务院公布的第一批国家级非物质文化遗产中,秀山花灯作为民俗类项目当选。海洋花灯作为秀山花灯的重要花灯流派之一,倍受当地民众拥戴与喜爱。近两年多来,随着渝东南旅游事业的发展,海洋花灯的商业开发已势在必行。在商业开发规划中如何保护好海洋花灯的原生态文化环境,是海洋花灯在民间长期传承的基础。秀山花灯的海洋花灯商业开发需慎行。