Korean Artists in Transcultural Spaces: Constructing New National Identities

This article reports research on New York‐based Korean artists' dynamic processes of identity‐shaping and the implications that these processes have for art education. The study uses postcolonial theories that illuminate the dialectical process of hybrid cultural production in the global dimension. The artists' identities narrated elucidate the recognition of difference with others; this identification emerges as the artists simultaneously escape from and discover their Korean identities. The artists' childhood experiences and memories work as reflective thinking in their different context, and because of their search for an individual identity, Korean culture is an important factor in their art making. When their identity formation and practice are in constant negotiation with difference, this results in learning and translating from others. They assume an ‘open universalism’ necessary to communicate at an international level, and as a consequence these artists' identity formation always involves the process of a doubling and dividing of reflections of existing Korean identities as well as the building of new ones. In this dualistic state, the artists' multiple identities remain heterogeneous, composed of contradictory factors that are revealed in the artists' hybrid artworks.     

历史小说《纽约》中谱系的多元文化性

爱德华·拉瑟福德在2009年出版的历史小说《纽约》以梵.迪克和马斯特家族为线,时间跨度达400年。其错综复杂的姓氏谱系来源广泛,反映了各个时期、各个民族、各个人种等文化多元现象,特别是在小说中的一章《爱丽丝岛》里,蕴涵了《纽约》的宏大历史背景下的身份政治和多元文化特性,移民的阶级、性别和种族在纽约这座大都市里显示了个体的差异性和不平等境遇,但强调平等、无差别待遇和文化共存的多元文化主义最终有了强大的生命力。     

全球化视域下图书馆多元文化服务的再认识

经济全球化的深入发展进一步凸显了文化的多元性,顺应时代需求,开展多元文化服务业已成为各国图书馆普遍关注的课题。文章在探寻图书馆多元文化服务理念发展的基础上,结合实践案例,对服务对象、服务实施主体等有关问题进行辨析,并提出图书馆开展多元文化服务的关键成功因素。     

Philosophy of Education and the Historical

What is citizenship? This question goes back to the political philosophy of Aristotle, and how one answers it will be decisive in determining one's vision of political life. In the last ten to fifteen years, the question of citizenship has aroused a renewed set of extremely lively debates within political philosophy, and Iris Marion Young has certainly occupied an important place within these theoretical debates. In particular, Young—especially in her seminal article, Polity and Group Difference: A critique of the ideal of universal citizenship—has presented a sharp challenge to all political theorists who are in some broad sense intellectually nourished by the tradition of civic republicanism and who think about the theme of citizenship under the influence of civic‐republican conceptions. In essence, Young's argument is that the practices of contemporary liberal society show that the implicit normative promise contained in the idea of a universal citizen identity has not been fulfilled, and therefore we must rethink this notion from the ground up. The purpose of my essay is to review the arguments that constitute Young's challenge to the civic‐republican tradition, with a view to clarifying the following questions: Is Young's political theory aimed at a reconstruction of the idea of citizenship on a normatively more sound basis? Or does her project imply a rejection of the idea of citizenship, and its displacement by an alternative understanding of political membership?     

强势文化冲击之下的黑人文化流失——从《最蓝的眼睛》透视

《最蓝的眼睛》通过描写在强势文化冲击之下的黑人文化流失，告诉读者：以白人文化和生活方式作为价值取向，会给黑人带来困惑和错乱；如果放弃黑人文化，迷失在白人文化的冲击中，只能造成人生的悲剧。     

Multiculturalism,Interculturalisms and the Majority

Interculturalism, in its two forms, critiques multiculturalism. A European version emphasises cultural encounter and novelty, and is relatively apolitical except for its disavowal of the national in preference for the local and the transnational. In contrast, its Quebecan counterpart gives significance to the idea of the right of a national community to use state power to reproduce itself. Whilst the former is a recognisably cosmopolitan vision I ask if the latter represents a distinctive mode of integration. The core of the article is a textual examination of two recent publications by leading public intellectual scholars in Quebec, Gerard Bouchard and Charles Taylor, respectively, including a lengthy discussion of the former’s concept of ‘majority precedence’. I argue that Quebecan interculturalism challenges multiculturalists to offer a positive view of ‘the majority’, which to date they have largely neglected to do, but which is possible within the conceptual and normative resources of multiculturalism.     

论多元文化视域中学生的品德发展

在多元文化背景下,多种文化与价值观相互间交织、渗透与冲突给学生的品德发展带来了前所未有的冲击,使他们道德认知变得模糊,道德情感趋于干涸,道德评价陷入相对主义。唯有在德育内容上凸显主流价值观教育,在德育过程上突出学生的道德主体地位,在德育方法上注重实践体验,才能找到多元文化背景下学生品德发展的新出路。     

On Canadian’s Multiculturalism in the Late 20th Century

In 1971 the government of Canada adopted the policy of multiculturalism. Since then Canada has become the first western country to announce and implement an official policy of multiculturalism. While it is not easy to achieve this policy. The policies seem just to strengthen the racial consciousness in some extent, and the immigrant groups have to tackle the problem of how to fuse into the Canadian culture. Multiculturalism will have a bright future only if it would experience constant adjustment and improvement.     

The Status of Public Education in Our Nation's Large Urban Areas

The vast majority of America's cultural/ethnic/linguistic minorities are found in the nation's 50 largest cities. The problems that will eventually be faced by all communities are being confronted in these large cities first. While there are many problems, there are also a number of encouraging trends. Suggestions for continued improvement are made.