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1.
My traveling experiences have led me to more than half of China and countless beautiful places and moving stories have been recorded in my travelogues. But when I saw old villages in Wuyuan in the southern province of Jiangxi, I was totally intoxicated by its incredible beauty and realized that it was truly a fairyland. In a digitalized society today, urban dwellers are overwhelmed by concrete jungles of metropolises and access to history and traditions seems a luxury for them. But old towns…  相似文献   

2.
When I was in kindergarten, I was always in trouble. During recess I either sat on the benches or stood up against the wall. I had few friends; I always seemed to get into arguments with my classmates no matter if they were Filipino American like me, or European American, or African American, or Latinos. I always caused problems for my teacher. Mrs. H. always tried to silence me when I would try and engage in a discussion as to why I was in trouble. Once I got punished for not doing my class work correctly. We were to watch a movie when we all finished coloring our pictures. I hurried to finish my picture so I could join my classmates on the round carpet. I was so proud of my work I ran up to show Mrs. H. I was halted in mid stride by Mrs. M., the aide, and told to return to my seat. Mrs. H. examined my picture and proceeded to show the class how wrong my picture was. My picture was not done correctly because I colored outside of the lines of the lion's mane. As punishment I had to sit in the corner and color another lion picture as the class got to watch the movie. Every so often I would lean back in my chair and get a glimpse of the movie. I would be redirected to my work when Mrs. H. would yell at me to return to my seat and remind me I wasn't part of the group. All I wanted to do was be with everyone else. Was I really wrong to color outside the lines or did I have fine motor issues that needed to be addressed?  相似文献   

3.
As a first-year teacher, out of field, European-American, and female, I expected I would have some growing pains teaching a class of African American boys with emotional and behavior disorders. I was unprepared for exactly how much growing and pain would actually be involved. Instinctively, I reached out to the paraprofessional with whom I was working, Mrs. Watkins (pseudonym), and to my surprise I was cleverly deflected with enthusiastic assurances of how I was the teacher and it was my classroom. It was clearly logical to me that, since she was African-American, had worked with African-American boys with emotional and behavioral disorders in the past, and was partnered with me for the year, she would openly work with me to make the classroom the best it could be for all involved. It seemed reasonable to me that I would look to her for guidance. She declined.

After two months, I was barely making it through each day. It was obvious the classroom needed serious changes, but I did not know where to begin. Our interactions were polite, but brief. Our work was always done, but separately. After two months of attempting to solicit her input and begin a reflective conversation about the happenings of our classroom, the most I would get is a shaking of her head or “They're playing you.” When I would ask her to explain how they were “playing me,” she would just shake her head. One day I confronted her unwillingness to engage in a conversation with me. She simply stated, “You're the teacher.” We stopped speaking unless absolutely necessary. (Cicetti-Turro, Personal Correspondence, 2001)  相似文献   

4.
Our challenge as teachers and as human beings is to begin the process of "changing our voices," facing who we are and what that means in a society based on power and oppression. We must learn to listen to others, so we can speak together with voices both united and unique. The journey described is personal, yet it is also generalizable. Changing one's voice may be the only real way in which a teacher can be a model of diversity and multiculturalism. If as a teacher I do nothing to change my own voice, I have accomplished little in terms of effective teaching. My attitudes, behaviors, words should reflect and embody humanity, not just those who "look" like me or are thought of as more capable learners. I must challenge my students' thinking in terms of diversity and multicultural issues and push them to think of the "other."  相似文献   

5.
ABSTRACT

Some philosophers and sociologists have recently criticized scholars who engage in so-called “me studies” – members of oppressed groups who study their own oppression. Such “me” studies, according to these critics, are self-serving, susceptible to biases, and generally bad at taking criticism from outsiders, many of whom may be afraid to speak up for fear of appearing to be unsympathetic racists or bigots. By examining standpoint epistemology in various disciplines, by reflecting on my own experience of being trained as a Shakespearean and studying Asian American literature, and by reviewing the history of Asian American scholarship in the United States, I defend “me studies” as a way to move towards the goal of inclusion and global social justice.  相似文献   

6.
前年夏天的一个周末，我到大港去看望我的学生郑子建君。子建君，是我年轻时在静海当老师时的一个学生，聪明、能干，又为人忠实、仗义，所以一直没断了联系。他到大港后，做保险工作，几次来电话约我去玩，我想也好，顺便看看大港什么样，就去了。  相似文献   

7.
How do governed postcolonial subjects perform resistance in the age of the internet? What are their oppositional practices, networks and creativity? This paper offers an empirical analysis of the emerging network politics in Macau, the former colony of Portugal whose sovereignty was returned to China in 1999, by focusing on netizens' engagement with the postcolonial governance. This research considers “government” as consisting of not only power but freedom. It starts with an interest in the “failure” of the government—that is, how the new regime, which attempts to insert the postcolonial subject into a new power structure, actually fails to produce a completely uniform and obedient subjectivity. Instead, its rule is saturated with a multiplicity of “netwars” which take advantage of the opportunities and resources offered by the new media environment. The network struggle, which is not unified under any single authority, enables a segment of the governed population to do politics and constitute subjectivity otherwise. In particular, I illustrate how egao, which opens official icons of the administration to negotiation and contestation, allows the governed to make their own political statements. The postcolonial cyberpolitics is simultaneously agonistic and playful, expressing what Foucault calls the refusal “to be ruled in such manners”, or the desire for alternative mode of governing.  相似文献   

8.
ABSTRACT

While selfies of beautiful cisgender women are declaimed by mainstream media as narcissistic and facile, some body-positive feminists and queer theorists argue that selfies can be empowering. They claim self-representation by traditionally stigmatized people can challenge normative presentations of beauty and gender. This article problematizes “empowerment” as a definitive and/or productive frame and argues instead for observation and analysis of “privilege” in situated practice. In this article I combine analysis of a collection of online cultural artifacts (including nonbinary selfies on Tumblr) and interviews with a small group of trans* social media storytellers to explore theoretical tensions between gender fluidity and identity fragmentation across multiple social media sites and practices. Gender-diverse digital self-representation encompasses both “consistent” androgyny, nonbinary, agender, and so on, and “emergent” presentations-in-flux. I assert that the ongoing iteration of self across social media—implied by self (re)presentation—can have simultaneous and contradictory political significance. I conclude that networked interpersonal complications frame understandings of empowerment, as perhaps they always have done.  相似文献   

9.
青萍  甄春亮 《世界文化》2006,(9):35-35,37
南方让我留恋的只有那温柔的忧郁的雨……我固执地认为这南方的雨同我一样,漂泊在异乡哭泣。这条古朴的巷,被笼在迷蒙的雨雾中,让我恍如走进戴望舒的《雨巷》那种诗境里,这里可会飘过一个丁香样的姑娘,她可是“默默行着,冷漠、凄清又惆怅……”我低着头,想着那个丁香般的姑娘,任雨肆意飘在我身上。忽然我意识到有人在扯我的衣角,我抬头看见一个小小的女孩七八岁的样子,她正仰着脸,不顾那细雨,那双眼睛正被雨濡湿,让我疑心可是那夏夜的星躲入那长长的睫毛下面。我温柔地向她笑笑,童稚的语音已响起。“姐姐,你可是要在南方捞月亮?”我笑了,八…  相似文献   

10.
This paper was originally written as a keynote speech for a specific occasion, an international forum that was held by the Presbyterian Church in Taiwan (PCT) in Taipei in February 2001, to discuss Taiwan's international status in the post-Cold War era. The PCT is known as a strong advocate of Taiwan independence and democratization, and I had this specific audience in mind in organizing this paper. My concern was that the independence advocacy that had aptly expressed people's aspirations in the democratization movement under the iron-fist rule of KMT was being subsumed, as Taiwan polity was Taiwanized and democratized, into a banal statist discourse. This discourse, I am afraid, has distanced itself from its original popular source and become the elite politicians' discourse, indifferent to the everyday life and security of the people in Taiwan. I approached this problematic from the perspective of 'people's security', which I discussed in my previous essay on the topic in Inter-Asia Cultural Studies , vol. 2, no. 1. As the mutual relationships between East Asian countries had to be shaped overwhelming by the US Cold War rhetoric and material influences, discussing Taiwan with regard to the transition to the post-Cold War era required me to go, albeit in outline, into the basics of these relationships as well as the modes of US hegemony in this region both in the Cold War and post-Cold War settings. I felt that characterization of these diverse elements, if sketchy, was indispensable to discussing the topic, Taiwan today. At my friends' suggestion, I tried to revise the original paper to fit into the concerns of the general readership, with the different aspects mentioned more fully explained. However, I have found this difficult as it would require me to write a completely new article, or maybe a whole book. So I present this paper almost as it was written for the original PCT audience.  相似文献   

11.
Kashgar means "a jade-like place" in the Uyghur language, because it is known for its vast reserve of beautiful jade stone. Human activities such as hunting and fishing existed here as early as 4000 years ago. About 2000 years ago, one of the 36 kingdoms in the West Region is located here. Shule Kingdom built its capital city in Kashgar during the West Han Dynasty of ancient China and it became one of the four most important towns in the West Region during the Tang Dynasty. Kashgar is no…  相似文献   

12.
I have appreciated many new jade works by Beijing-based young artist Su Ran.Outo, of her skillful and creative hands, jade-made human figures, birds, beasts and fowers feature simplistic shapes but give me unorgettable impressions.[第一段]  相似文献   

13.
It is a small town I like most. I went there with my college mates in the 1980s and was quite impressed. The small town extended along the river. From a distant view, overlapping houses and charming roof slopes could be glimpsed through misty morning rays and black tiles and white walls looked plain but elegant. There was a riverside square in the town and a stone bridge in a distance. Adults sat at the bridge, chatting and enjoying the cool while kids chasing and playing on the square. On t…  相似文献   

14.
Contemporary Japanese society has seen the emergence of aesthetically conscious young men who employ ‘feminine’ aesthetics and strategies as ways of exploring and practising new masculine identities. In this paper, I explore the significance of this emerging trend of male beauty by observing and analysing the expressions, strategies and intentions of those young men who have taken to aesthetically representing themselves in these ways. This cultural trend is often described as the ‘feminization of masculinity,’ echoing the gendered articulation of rising mass culture in terms of the ‘feminization of culture,’ which acknowledges aspects of the commercialization of masculine bodies in Japan of the 1990s onward. While this view successfully links important issues, such as femininity, beauty, and the gendered representation of the self in a broader context of capitalist culture, it does not sufficiently convey a sense of agency in the young men's lively practices of exploring and expressing new masculine values and ideals. Rather than viewing ‘feminization’ simply as a sign of commodification, I argue that these young men strategically distance themselves from conventional masculinity by artificially standing in the position of the ‘feminine’, where they can more freely engage in the creation of alternative gender identities. From this point of view, the use of the phrase ‘feminization of masculinity’ often implies a fear and anxiety on the part of patriarchy over the boundary‐crossing practice that seriously challenges the stability of gendered cultural hegemony. Moreover, such anxiety driven reactions easily merge with nationalist inclination, as those threatened tend to seek the consolidation of patriarchal/hegemonic order by eliminating ambiguities and indeterminacy in cultural/national discourse. I conclude that the cultural hegemony of contemporary Japan could better sustain itself by incorporating non‐hegemonic gender identities, which would allow it maintain an open space for critical imagination and effectively diffuse an obsessive and ultimately self‐destructive desire for transparency/identity.  相似文献   

15.
Abstract

What should, could, and does the thesis advisor do? Four years of teaching, researching, and supervising in a graduate program at a university in Taipei led me to search within – not beyond – the ‘holy trinity of academic work’ (i.e. teaching, research, and service) for a different interpretation on the laboring of university teachers. The neoliberal logic embodied in the numbers game, quantitative criteria of judgment, and inter‐regional competition has formed specific conditions of laboring for university professors in East Asia. In this article, I advocate a ‘learning to labor’ perspective to situate teachers in the institutional, social, and global relations of laboring. I draw particular attention to affective labor – a quintessential form of labor in the global condition – and suggest its potential to formulate subjectivity in the current geopolitics of knowledge production. In this article, the productive power of affective labor is represented in three experimental texts: two short stories and a play. Created to document, grasp and learn from my interactions with my graduate advisees, this article hopes to sound out multiple voices and inflect laboring with consoling imagination.  相似文献   

16.
The current research examined the portrayal of female beauty worldwide through a content analysis of 5577 female models in four top beauty and fashion magazines from 12 countries/regions. Different magazines used different standards to frame stories and select models, suggesting that the image of beauty was more a result of the editorial rooms than derived from objective standards. North American and European magazines dominated the beauty standards. Asian countries were relatively independent particularly in terms of sexual frames and sexual model selections. Magazines distributed in Latin America and South Africa were in danger of being assimilated into the Western norms of beauty.  相似文献   

17.
This article studies rural migrant women working in the Shanghai beauty parlour industry, focusing on how this industry emphasises affective labour and articulates it along lines of migration, gender and seniority. The analysis looks at three types of female beauty workers: apprentices, senior beauticians, and entrepreneurs. Bringing together Hardt and Negri’s (2004) theorisation of affective labour and Yang Jie’s (2011) notion of aesthetic labour, this article investigates how the affective and aesthetic labour demanded from these migrant women affects their minds and bodies, and their position and value in the marriage market. On the basis of fieldwork conducted in Shanghai, the article begins by exploring the ways in which the demand of Shanghai beauty parlour industry for affective labour impacts the ability of rural migrant women to enter into other forms of affective relationships. It goes on to argue that affective labour in this industry is not wholly negative, but modifies bodies and minds in ways that can be both oppressive and enabling, depending on, among other things, the beauty worker’s level of seniority. Finally, the article proposes that, in the beauty parlour industry, there is a reciprocality with affective labour that includes the workers as well as the clients.  相似文献   

18.
The journey toward becoming a multicultural person is not easy and is never finished. As an educational administrator in a tri-cultural state, I felt comfortable that I was proficient in dealing with diversity. Only when I began a doctoral program at a major Texas university was my naivety exposed. I quickly learned that experience in working with diverse populations and the ability to relate effectively to people of different ethnic backgrounds were vastly different. The two years I spent deeply immersed in a multiculturally rich cohort of doctoral students changed me. My eyes were opened to injustices that I had never before seen as I vicariously experienced life through the eyes of the “other.” Today, I am a professor at a regional university. My experiences, focused through the lens of theory, are the basis for the message to my students. I have traveled the road before and can now point the way toward a broader definition of acceptance and tolerance.  相似文献   

19.
ABSTRACT

The constant reference to beauty ideals in all facets of contemporary culture, including work, sex, and religion as well as the constant exposure to images of “beautiful” women, which are ubiquitous in the mass media as the ideal, make a search for a categorical view a necessity. Through qualitative research approach, in which critical, content, and discourse analysis were applied on classical, as well as relevant contemporary materials on beauty, this study contributes an Islamic perspective to the discourse, and hinges its discussions on the primary sources in Islam (Qur’an and Hadith). The paper examines what the Qur’an and Hadith view as beauty and physical attractiveness. It was discovered that in Islam, beauty has five primary emphases: virtue, divine, nature, order, and proportion.  相似文献   

20.
Many famous cultural personages in the history of modern China dwelled or .stayed in Qingdao, a beautiful coastal city in east China. Their former residences are now well preserved as cultural heritage, which add to cultural richness and natural beauty to this beach paradise.  相似文献   

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