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Laura Schwartz 《Cultural and Social History》2017,14(3):301-319
In August 1901, two respectable, unmarried Edwardian ladies travelled backwards in time. On a sightseeing trip to the Court of Versailles, Annie Moberly and Eleanor Jourdain were transported back to 1792 where they encountered the soon-to-be-executed Queen Marie Antoinette. In 1911 they recounted their experiences in An Adventure, a book that was widely reviewed and ran to many editions. Throughout these episodes and their telling Moberly and Jourdain held the positions of Principal and Vice Principal of St Hugh’s Hall, one of Oxford’s newly established colleges for women. Later historians and members of St Hugh’s tended to dismiss them as ‘potty’ or attempted to protect their reputations as pioneers of women’s education from (what was subsequently perceived to be) the embarrassment of An Adventure. This article revisits Moberly and Jourdain’s “Adventure”, historicising rather than pathologising or seeking to explain it away. Alongside the sceptical responses, there were many who believed Moberly and Jourdain, and the two women did not lose social or professional standing as a result of telling their story. In trying to understand why this should have been the case, the article draws upon two bodies of recent scholarship. Firstly, it examines An Adventure in light of work that has rejected older formulations of modernity as necessarily ‘disenchanted’, and instead argues for the blurring of boundaries between occult and scientific discourses. In many ways, the case of An Adventure exemplifies and furthers this thesis, showing how it was possible for two educated, professional, “modern” women to believe they had entered into “an act of memory” by Marie Antoinette that transported them backwards in time. Yet, while most scholarship interested in the relationship between modernity and enchantment focuses on the relationship between science and heterodox/occult religions, An Adventure brings another element to the discussion: orthodox Christianity, and the Anglican Church in particular. Moberly and Jourdain came from clerical families and were devout adherents of the Church of England. Their “Adventure” also, therefore, speaks to recent histories of Christianity in modern Britain, which have argued against an overly polarised and oppositional understanding of the relationship between Christianity and the occult, or Christianity and secular science, pointing to the churches’ capacity for adaptation and incorporation. The article traces the reception of An Adventure as a way to explore further the basis upon which such claims could be both made and judged as credible in a rapidly modernising early twentieth-century Oxford. While highlighting the interconnections between the occult, Anglicanism and secular/scientific scholarship, the article argues that people at the time nevertheless carefully policed the boundaries of “legitimate” and “illegitimate” belief systems, a process informed by both gender and class. 相似文献
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As the population becomes more diverse, social work educators will bear a larger responsibility for educating culturally competent practitioners. To enhance student learning, research should consider those factors that influence students' multicultural awareness, knowledge, and skills. This information potentially can help students better prepare for cultural competency courses and improve student outcomes. The focus of this study was to evaluate BSW and MSW students' (N = 191) multicultural awareness, knowledge, and skills at the beginning and end of a required cultural diversity course. The results indicate that more previous diversity trainings at different sites consistently predict higher pre-test scores while previous diversity training sites and pre-test scores predict post-test scores. The paper concludes with a brief discussion of research, practice, and teaching implications. 相似文献
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Richard Hall 《Cultural and Social History》2017,14(1):73-88
By 1960, there were more than 3,500 working men’s clubs in Britain, with a combined membership of more than two million people. This article explores their post-war transformation from small homosocial enclaves for drinking and bar-games to larger family-oriented entertainment venues, while they continued to provide social, welfare and educational activities for local communities. Operating on the boundaries of public and private life, they remained alternative sites of domesticity to the home, in which men nurtured relations with both friends and family. Nevertheless, though women and children came to represent a significant presence in the clubs, their cultures remained largely patriarchal and discriminatory. I argue that working men’s clubs provided important sources of agency, community and continuity for their members, during a period of rapid social and cultural change. 相似文献
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Katie Palmer Heathman 《Cultural and Social History》2017,14(2):183-200
The lead editors of The English Hymnal (1906), Percy Dearmer and Ralph Vaughan Williams, found Victorian hymnody in need of serious revision, and not just aesthetically. This musical book was intended as an expression of the editors' Christian socialist politics involving in the participation of the congregation. This article examines how they achieved this by the encouragement of active citizenship through communal music-making, using folksong tunes alongside texts which affirmed community. This article argues that the editors wedded religion and high-quality music with a focus on citizenship drawn from British Idealism; using a cultural movement to seek social change. 相似文献
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Team heterogeneity research has been traditionally dominated by atomistic or single-culture assumptions. This study extends this stream by investigating the influences of cooperation and culture on the link between leader–member skill distance (one special type of team heterogeneity) and team performance. Building upon input-process-output framework from the perspective of individualist and collectivist cultures, we propose that the association between leader–member skill distance and team performance has an inverted-U shape in individualist cultures. Further, in such cultures, team cooperation can augment the positive effect of leader–member skill distance on team performance. In contrast, in collectivist cultures, the association between leader–member skill distance and team performance has a monotonic and positive shape, and team cooperation will attenuate the positive effect of leader–member skill distance on team performance. We find the empirical support for our views with a mixed-methods design: a qualitative study interviewing informants in different cultures to clarify the psychological mechanisms, and also a quantitative study analyzing the data from US’s National Basketball Association (NBA) and China Basketball Association (CBA). 相似文献
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《Journal of Intercultural Communication Research》2013,42(4):329-344
This research explored the relationships among spiritual intelligence (SI), altruism, ethnocentrism, and intercultural willingness to communicate (IWTC), and how these related to the intention to help a culturally different stranger. Controlling for gender and age, the findings for the 281 student participants’ responses revealed that those with higher levels of SI tended to have higher levels of altruism and higher levels of IWTC. Regarding the intention to help, higher levels of altruism were linked to lower avoidance of interacting with a stranger while higher levels of ethnocentrism were linked to a greater likelihood of leaving without acting to help. 相似文献
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Abstract Information technology capable of real‐time evaluation has changed the nature of labor control by completely monitoring a system. This homeostasis of real‐time control eliminating the space barrier has increased workers' stress and anxiety and weakened the workers' solidarity. An IT surveillance system, frequently called an electronic panopticon, has been viewed as the sophisticated form of the Talyor principle of scientific management. However, IT surveillance has operated in the way of combined form with the cultural values of a certain society. In this paper, I show how cultural values influence labor control through IT surveillance using a case study from the tire industry. H tire company has introduced the DAS (Data Acquisition System) for increasing productivity through a new control system. Real‐time evaluation, an instant report of each workers' merit on the monitor, and compensation have made workers feel constantly under surveillance and under stress due to competition with other workers. This IT surveillance has more deeply influenced labor control when combined with patriarchal familism – composed of features such as group‐oriented attitudes, hierarchical relations between the old and young, subordination to one's seniors, etc, which have come to be viewed as some of the typical cultural values prevalent in South Korea. Although the basic principle of technology may be the same in all societies, the effects of applied information technology depend on specific socio‐historical contexts: not only culture, habits, and politics, but also the power relations between managers and workers. I will tentatively designate this as a ‘hybrid form’ of labor control, in the sense that cultural value is added or intermingled with the principle of IT surveillance. 相似文献
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To enrich the discussion of global labor, between 2010 and 2016, we studied Apple’s value chain, Foxconn’s mode of labor control, and Chinese workers’ struggles. Through our fieldwork in China we also examined Apple’s and Foxconn’s responses to the spate of worker suicides, workers’ resistance, the activism of scholar and student groups, and transnational justice campaigns. We conclude with reflection on global labor studies in light of the debates between Karl Polanyi’s counter movement and Karl Marx’s class-based struggle. 相似文献
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Kinhide Mushakoji 《Inter-Asia Cultural Studies》2013,14(4):510-522
Abstract This paper is an attempt to present a few arguments about the importance of holding a second Bandung Conference, broadened to include the Tri‐Continental regions, including Latin America and the Caribbean region, in the conference. 相似文献
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正1767年,58岁的约翰逊回到家乡利奇菲尔德。多方打听之后,他找到了以前奶妈的住处。小时候,他经常来这儿的果园摘果子吃。如今物是人非,奶妈已经不在了,她的儿子坐在门口,面前摊放着大开本的《圣经》——那是奶妈去世之前买给他的,他视力和听觉都严重受损,一辈子干不了什么事,只能读这种大字号的《圣经》以 相似文献
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《中外文化交流(英文版)》1993,(6)
BEIJING Universityls one ofthe better-known Institutesof higher learning in China,an educational and research centerdealingwith a variety of subjects,Including science and technology,the humanities,sociology,adminis-tration and pedagogy.Founded 95years ago,it is alma mater to severalgenerations of fine scholars.The Birth of BeijingUniversityImperial College,the predecessor of Beliing University,founded inthe Reform Movement of 1898,wasa combination of Chinese and West- 相似文献
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《Cultural and Social History》2013,10(3):329-351
There is little evidence for the impact of literature on young female readers in the late nineteenth century. Most studies focus upon the content of nineteenth-century books and magazines, highlighting female readers' acceptance or rejection of contemporary discourses on femininity and domesticity. This paper uses evidence from the unpublished diary of one young woman to emphasize the importance of reading as an activity in its familial and social, rather than literary and intellectual, context. We argue that some young women had access to books from a wide range of genres, but that reading was often relatively uncritical and apparent ‘messages' were not internalized. For many, the significance of reading lay in its flexibility, fitting easily into a domestic routine, and in the opportunities for privacy, independence and narrative absorption offered by the activity itself. 相似文献
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Hans Tao‐Ming Huang 《Inter-Asia Cultural Studies》2013,14(2):237-262
This paper considers, by way of conjunctural analysis and genealogical investigation, the policed culture of sex under the regulatory regime of ‘virtuous custom’ as sustained by the now defunct Police Offence Law (abrogated and replaced by the Social Order Maintenance Law in 1991) between the 1950s and 1990s. It attempts to trace the historical process whereby the social/sexual order came to be established in postwar Taiwan, thus articulating the cultural specificity of gendered/sexual subjectivities as formed within that particular geo‐political terrain. Examining the police technology as well as the official/journalistic discourse of sex, this paper demonstrates that ‘virtuous custom’, a nationalist ideological construct predicated upon the Confucian sage‐king paradigm, operated as a norm of sex whose boundary was secured through the policing of non‐familial/non‐marital sexualities, arguing further that both female sexuality and male homosexuality have been historically regulated by the state through its banning of prostitution. As the normative regime of ‘virtuous custom’ has become even more hegemonic due to the rise in recent years of anti‐prostitution state feminism, contesting the new social/sexual order on the grounds of its ideological operations and practices represents the most challenging task for progressive sexual and gender politics in Taiwan today. 相似文献
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《中外文化交流(英文版)》2005,(5)
The setting of the film Peacock is the small town of Heyang, home of the Gao family. The Gaos are not wealthy, but there is no lack of love and warmth among them. The parents are hardworking, honest people. Weihong, the daughter, loves art and is full of dreams, but often feels depressed about her failure to join the military. Both her career and her marriage are unsuccessful. The elder son, Weiguo, has a slight mental disorder and is his parents' pet, but is often bullied by people outside the family. He also suffers setbacks in finding his ideal mate and has to settle on a less-than-perfect love to marry. The younger son, Weiqiang, is a sensitive, gloomy lad who is silent but self-adoring. He drops out of middle school and marries a divorced actress. Heyang, though a fictional place, is based 相似文献