The spirit of place of Bhaktapur,Nepal

There is no clear approach to defining the authenticity of the ‘spirit and feeling’ of a place or how it could inform heritage conservation. I argue that the notion of spirit of place may be defined in a manner that directly links it with the concept of cultural significance of historic places, how it is understood by a community and with heritage conservation goals and development needs of that place. Residents in the World Heritage Town of Bhaktapur, Nepal, were interviewed to explore their shared understanding of its spirit of place. The residents identify the spirit of place of Bhaktapur in terms of four interrelated place dimensions; that is, the ‘sense of sacrality’, the ‘sense of community’, the ‘sense of historicity’ and the ‘sense of serenity’.     

Post-colonial heritage conservation in Africa: perspectives from drystone wall restorations at Khami World Heritage site,Zimbabwe

Abstract

Before colonialism, heritage sites such as Khami were considered resting places for ancestors, valued more for the spirit of place than their monumentality. In this context, local custodians hardly intervened with the fabric of the site. With the introduction of modern conservation principles, which persist to this day, vegetation control and wall restorations became part of routine conservation measures. This paper discusses drystone wall restorations carried out at Khami between 2000 and 2015 focusing on the disjuncture between indigenous and local concepts of heritage, concerned with access and preserving the spirit of ancestors, and ‘western’ principles of restoration. It argues that while ignoring the structural disintegration of Khami would have resulted in possible delisting from the World Heritage List, the ‘neglect’ which Khami experienced was in tandem with its local social context; being a resting place for ancestors. While the reconstructions interfered with an acceptable physical context of local beliefs, restorations maintained the integrity of the site as a tourist destination with positive local economic benefits. Although compromises are by their nature unsatisfactory, modern heritage conservation in Africa must adapt and improvise to achieve a mix of local and international practices to reflect changed and changing realities.     

契约印象:海归教师重塑高校课堂的跨文化分析

论文从社会学、教育学和行为心理学等多重角度,以契约意识为出发点,研究了海归教师在个人层面上所经历的外国文化适应和本国文化再适应——对比海归教师出国前后、回国前后对契约意识和行为的解读与实践,探索他们如何将契约意识融入到常规的教育教学活动中。研究发现,海归教师对国内课堂文化的再适应过程是有选择、有目的地保持在国外形成的理念和习惯的过程,也是积极借鉴异域文化、传播先进文化成果的过程;他们传授知识的同时还注重强化国内学生的契约观念,并在此基础上重塑大学课堂和校园文化。     

金《完颜希尹神道碑》拓本考略

《完颜希尹神道碑》拓本的时间跨度至多为1889-1966年间。该拓本可分为四期,即初拓本、复立碑拓本、1930年拓本、1931年以后拓本。现所知者多为1930年拓本,其他各期拓本数量甚少,尤以早期"旧拓"最为难得。作为自清代迄今发现的四通"金源郡王"神道碑中唯一存世的完整拓本,其既可校著录之讹脱,又可补《金史》之遗阙,并可助考证其他金源郡王碑刻文之未知,更是研究任询书法的珍贵资料,具有重要的历史和艺术价值。     

The Aakash tablet and technological imaginaries of mass education in contemporary India

Abstract

We explore here public and private initiatives in technological solutions for educating the poor and the disadvantaged in India since the second half of the twentieth century. Specifically, we document Ministry of Human Resource Development’s project to develop an affordable tablet computer, named ‘Aakash,’ as a personal access device for digital courses and online learning materials. We approach this case study in relation to several educational technologies that preceded it, and with a wider interest in mapping a contemporary transition from satellite-based mass education to Internet-based mass education. We argue that this process cannot be easily seen as a transition from unilateral broadcasting to more democratic multi-casting model of communication and learning. Specifically, we study the manufacturing process of Aakash and the public debates around it, to comment on the nature of state power in India, as revealed in its attempts to imagine and develop a digital personal device to deliver mass education.     

创中华辉煌 铸民族精──神写在《各民族共创中华》丛书出版之际

中国是一个多民族的国家。中国的历史是中华人民共和国境内各民族、包括曾经在这块国土上生存、繁衍而现在已经消失的民族共同创造的历史。各民族人民不仅共同开拓和保卫了祖国的疆域,共同创造了丰富多彩的物质文明和精神文明,而且也共同创造了伟大的中华民族精神,即抵御外侮、同仇敌忾、维护祖国统一的爱国主义精神和各民族人民自强不息、共同发展的精神。     

柳诒徵的民族主义史学思想

作为民族主义史学的重镇之一 ,柳诒徵一向主张史学要为培育民族精神服务 ,三十年代他明确批评古史辨派的疑古为破坏古史 ,大力发掘优秀的历史文化传统 ,特别注重探寻汉唐盛世中国所以强大的因由 ,从而培养国民的自尊心和自信心。柳诒徵在抗战时期的著述以及为光大民族精神的一系列文化活动 ,既是其经世致用学术思想发展的逻辑结果 ,更是在民族危机下中国知识分子作出的自然反应。他有关民族精神的论断 ,可为我们新世纪文化重建工作提供宝贵的借鉴。     

日本武士阶级的文武合一思想

提倡文武两道,是日本封建武士道中的重要内容。到了江户时代儒学成为官学,经过儒学的改造,日本传统的文武两道观发展为以仁义之道为基础的文武合一论。而江户时代后期,由于承平日久,社会流于文弱,武士的文武观开始强调以尚武为主,认为统治阶级保持尚武精神是国家长治久安的关键。     

中国书画艺术的乐舞精神

通过综合各家学说、考据典、辨析要义,在深入剖析中国“书画”所寓含的深刻人内涵基础上,提出了“乐舞精神”作为其主脉这一独具特色的看法,在一定意义上解决了学术界在此问题上的困惑与长期徘徊的局面。     

元《庆元儒学洋山砂岸复业公据》碑考辨

《庆元儒学洋山砂岸复业公据》碑是目前发现存世的仅有的一例附有八思巴字元代公据碑。本文在释录碑文的基础上,通过对宋末元初庆元路儒学对位于昌国州的洋山砂岸被侵占所提起的二次诉讼案及相关人物的考察,试图揭示元代赡学砂岸被占的实质,以起补史、证史之作用。同时,作为一例完整个案,为元代司法、儒学等方面的研究提供第一手史料。