奥林匹克文化论

奥林匹克运动具有丰富的文化内涵。这种文化来源于古希腊，是一种以体育为载体、以西方文化为主导的多元文化，是世界先进文化的组成部分。它具有象征性、多元性、观赏性和人文性的特点。它将在东西方文化的融合、多元民族体育文化发展及北京“人文奥运”的实践中得到创新与发展。     

建设小康体育的社会学分析

从社会学视角对建设小康体育相关的社会因素进行分析，其目的在于探讨小康体育所需的社会背景、社会结构及其对建设小康体育的影响。文章认为：新时期体育工作方向明确，全民健身工作稳步前进，社会背景透视出基本具备建设小康体育的条件；社会阶层分布、城市化程度、教育发展水平等是影响全面建设小康体育进程的主要因素。     

高尔夫运动产业化社会发展的动因与趋势

在现代社会发展的影响下，高尔夫运动迅速发展成为一种新兴的和高附加值的社会产业。论述了现代高尔夫运动产业化社会发展的基本动因和发展趋势：市场发展结构更趋合理，经济发展的包容性和互动性更加强劲；优化企业服务质量、完善企业服务功能、实惠透明的服务消费价格；企业管理水平向着专业化和科学化方向发展。     

不同文化背景下体育文化的共性与个性分析

体育文化作为文化的一个分支，不可避免地会受到各自不同国家、民族和地区的文化背景的影响，而深深地打上各自极具国家、民族和地区鲜明特点的烙印，但与此同时，体育文化作为全人类共同的文化财富，它们之间存在着共性。     

论民办高校图书馆的文化建设

民办高校图书馆文化建设是高校文化建设的重要组成部分.以图书馆已有的文化为基础,以全新理念推进图书馆精神文化和物质文化建设,不仅可以不断提高其服务水平和服务质量,而且可以更好地服务学校的各项工作.     

巴蜀地区的＂小神子＂信仰及其文化谱系

从明朝初年开始,大批汉族移民跟随远征的军队从江浙一带进入到西南地区,随之带来的邪恶神灵（如五通神等）被当地原住民贬称为“小神子”。在不同的族群文化和民间宗教快速嬗变的过程中,小神子也逐渐演化成为一种无意识的集体信仰。据说其神性与一般的主神不同,虽然它能给主人家带来数不尽的财富,但若有人对之稍有不恭,它便行捉弄害人之事。因此普通村民对它都存有敬畏心理。在民间传说中人们又不断添加进去一些想象和诬蔑的成分,最终使得小神子被妖魔化成为地道的恶神。     

论新中国文艺政策的文化选择

新中国文艺政策的文化选择,是指新中国文艺政策在制定和实施的过程中,针对政策问题背后所面临的文化矛盾和文化冲突所作出的文化选择和文化整合。新中国文艺政策在其形成和发展过程中,曾经面临过许多重大的文化矛盾和文化冲突,这些矛盾冲突归结起来,主要涉及到三个方面：文艺与政治、传统与现代、西方与东方。     

文化战略是学校科学发展的核心力

文章从学校科学发展战略的高度,论述了文化力置于学校发展内涵,是文化育人理念体现的育人特色,是育人目标形成的核心力,而学校竞争力的大小则取决于这一核心力的聚积及其强弱程度。认为学校文化战略的创设,重在学校文化形态以“理念载体、环境载体、活动载体、教学载体、制度载体、行为载体”所产生的“力”。而学校文化战略倡导“德育为先”创新能力为重的培养意识和育人体系,则是理念精神特色价值的含义。     

Language Teachers’ Intercultural Identity in the Critical Context of Cultural Globalization and Its Metaphoric Realization

ABSTRACT

This study used questionnaires and interviews to investigate Iranian English language teachers’ intercultural identity and its metaphoric realization in the context of cultural globalization. While questionnaire findings revealed that the majority held first language cultural identity, factor analysis indicated teachers’ preference for American culture as representative of globalized culture. Interview data indicated teachers’ imagined direct exposure to the global village through the media. Metaphoric analysis revealed the conceptualization of local culture as closed home, which was valued by anti-cultural globalization teachers as protection while devalued by pro-cultural globalization teachers as a limitation. These findings have implications for expanding teachers’ intercultural identity.     

Culture without “world”: Australian cultural policy in the age of stupid

In March 2013, after six years of consultation, an Australian Labor government launched the national cultural policy document, Creative Australia. In July 2013, a Coalition government was elected, Senator George Brandis became Minister for the Arts, and the policy was dumped. With it went cross-party consensus about funding rationales and measurement strategies, with disastrous consequences for the cultural sector. This cautionary tale of gaffes, pay-back and abrupt changes of direction, highlights the fragility of policy memory that condemns artists and arts managers to a never-ending reinvention of the evidentiary wheel. Our paper examines the problem of collective understanding (“world”) in cultural policy-making in Australia, exacerbated not only by the short-term electoral cycles which undermine long-term cultural outcome timescales, but by a fixation on what Hannah Arendt calls “the peculiar and ingenious replacement of common sense with strict logicality”. Evidence of value is only meaningful when it occurs in a policy memory that can fully avow it and respond in appropriate ways. Measurement methods are over-determined by epistemology and by experience. We argue that the balance between these determinants of effective cultural policy-making has been lost. An emphasis on numerical data – especially economic data – has forced arguments for culture into a decontextualised register of quantitative proof. Recent events in Australia suggest that different, more direct ways of engaging with cultural policy-making are required for the problem of collective understanding to be successfully assayed.