基于文化自信视角探索我国体医融合之路

体医融合是获得健康的根本法则之一,是民族健康强盛的必然要求。探索我国体医融合之路,必须基于文化自信,紧跟时代主旋律,借鉴传统体育和中医融合的历史经验及其启示。仔细体会传统体育中武术、养身体操等运动对体医融合的贡献,在学习借鉴传统体育和传统医学的基础上,探讨如何走出一条政府主导、社会协同、学校先行、法制健全的协同发展道路。研究认为体医融合试点践行中,可以在以下四个方面加大力度:制度保障,法规护航;培养人才,科学指导;学校为主,三教合一;媒介传播,课程参与。     

小学语文教学中的情感教育及其实施策略

小学语文是基础学科,语文的学习是为以后其他学科的学习奠定基础,如今的教育不能再是简单的"传道授业解惑",要运用多种多样的教学方法,培养学生的学习情感,引导学生爱上学习,并建立良好的师生关系,从而提高教学质量,本文针对小学语文教学中的情感教育及其实施策略提出了建议.     

我国科技金融生态系统评价及空间演化趋势分析

基于科技金融与生态概念相融合的区域科技金融发展的崭新视角,首先依据生态原理构建科技金融生态系统;其次建立评价体系,基于熵权TOPSIS法对科技金融生态系统发展展开评价分析;最后采用空间自相关分析法,分析2009—2016年我国科技金融生态系统空间演化趋势。研究发现:我国科技金融发展水平较高的省份基本聚集在东部地区,东部与其他地区科技金融发展的差异最显著且该差异逐年递增;总体呈现正向空间自相关性且处于萧条区的省份多;未来可能会形成东部地区辐射扩散、中部地区稳步增长、西部地区差异化发展的空间格局。     

浅谈文化创意产业对传统文化的传承与创新

中华传统文化博大精深、内容丰富,而文化创意产业作为一种植根文化、立足创意的21世纪新兴产业,要使其发展就应当与中华优秀传统文化结合起来,并在传承的基础上创新发展。     

邓城——樊城演进历程考

通过历年来的考古发现考证了邓城、樊城的演进历程。邓城至少从西周中期就作为邓国都城建于今樊城西北的现址，直到西汉晚期一直是汉水北岸的政治、军事中心，东汉至南北朝时期下降为一般的县城，其政治、军事中心的地位渐被樊城取代。樊城并非西周晚期仲山甫封地，而只是东汉以后逐步兴起的军事重镇。汉水北岸的城市中心在东汉末年至三国时期完成了从邓城向樊城的转移。邓城是襄樊的城市之根。     

"文革"时期外来词语使用情况考察

外来词语是观察语言和社会以及二者互动关系的一个很好窗口,通过文革时期外来词语的使用情况及其造成原因等进行分类描写、分析和解释,可以从一个侧面了解和认识文革语言以及文革本身。     

乡土教育实施的问题研究

乡土教育作为一种地方性知识的教育,与本土文化休戚相关。它不仅注重知识的传授,也注重人格和世界观的陶冶,对个体发展具有重要的意义。但在外来文化及城市化的双重冲击下,乡土教育面临着意识淡漠、地位低下及师资匮乏的困境。因此,需要确立乡土教育地位,唤醒乡土意识,培养乡土师资,发掘乡土教材,为乡土教育寻求出路。     

拳种与村落:武术人类学研究的实践空间

我国体育人类学的发端肇始于对传统体育的研究,但不能忽视的是:运用文化人类学理论和方法对中国武术的研究却异常薄弱. 前期相关武术理论的研究和探讨,大都以历史学、民俗学为框架和导向,注重参与观察的人类学理论的介入也仅仅大都停留于对其必要性的理论阐述,武术的文化人类学研究几乎近于一个盲区,少而无力. 论文在梳理我国体育人类学研究进展的基础上,提出了运用文化人类学对我国武术文化进行研究的构想:(1)乡土村落:引入文化人类学的研究范式的独有视窗;(2)武术拳种:与村落武术研究交相辉映的微观个案;(3)固定的村落与流动的拳种:构筑与交织中国武术研究的文化版图.     

Learning and adaptation with regard to complementary medicine in a foreign context: Intercultural experiences of medical students from different cultural backgrounds

Little is known about challenges and transition that medical students from different cultural backgrounds face with regard to complementary medicine (CM). This paper explores such students’ experiences and perspectives of socio-cultural and academic difference with regard to CM and experiences of intercultural relations. Using a constructivist grounded theory approach, 30 in-depth qualitative interviews were conducted with medical students across 10 Australian medical schools. The data were rigorously analysed through a systematic process of coding, categorisation and theoretical development. The findings indicate that students adapted considerably to the host culture. Students with Western backgrounds integrated better socio-culturally and academically compared to students with non-Western backgrounds. Although nationality represented cultural identity, students’ construction of cultural difference was informed by their perception of diverging value systems within the specific educational environment. These values were, in turn, reflected in students’ reported behaviours, attitudes, and levels of engagement in socio-cultural and academic aspects of university life. Adaptation employed by students was evidenced largely due to their conflicting sense of responsibility towards familial culture regarding CM and focus on fitting in. While students’ tendency to gravitate towards cultural peers was evident, most students adapted to their host environment regarding CM to fit into normal intercultural encounters during medical school. In conclusion, students’ intercultural contact with regard to CM was both complex and problematic. At a time of significant diversification within the higher education student body, this paper highlights the role medical education institutions can play in fostering intercultural and academic guidance and support.     

Cultural Identification and Religious Identification Contribute Differentially to the Adaptation of Australian Adolescent Muslims

Australian Muslims are generally perceived as a devalued group in Australia and the public attitudes towards them are generally negative. This context raises questions about belonging and adaptation among Australian adolescent Muslims. The current study investigated how adolescent Muslims relate to their heritage culture, religion, and Australian culture, and which of these three factors is most important to adolescent Muslims’ psychological and socio-cultural adaptation. The study employed a mixed-method design. A total of 321 high school Muslim students (149 males and 172 females) aged between 14 and 18 years completed self-report questionnaires, and a subset sample of 18 students in the same age range, evenly split between males and females, participated in semi-structured interviews. The study revealed a hierarchical pattern of identification among Australian adolescent Muslims, with attachment to their religion being the most important, followed by heritage culture identification and being Australian in third place. Australian adolescent Muslims’ religious identification was perceived overall as more crucial to their socio-cultural and psychological adaptation, than their heritage culture identification or Australian identification. There was an overall modest contribution of Australian identification to adolescent Muslims’ adaptation. This might be connected with the relatively less attachment they show to their Australian identity due maybe to perception of being the target of prejudice, an issue that can be addressed by implementation of prejudice reduction strategies.