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刘道胜 《安徽师范大学学报(人文社会科学版)》2015,43(5):639-645
保甲册系清代编制保甲形成的户籍文书,迄今遗存稀见.三种保甲册籍具体而微地呈现了清末徽州保甲编制实际运作和村落社会诸多实态.清末徽州保甲编制以明清以来具有村落共同体性质的图为基础,灵活编制甲、牌,藉以控制全体人户.经董、甲长、牌长一般从本图、本甲、本牌人户中择优遴选从事举业、训蒙、贸易等贤能之人充任.仆姓、寄户、客户受到聚居大族的控制和带管.在清末徽州乡村社会,宗族聚居星罗棋布,仆姓、寄户等散居不一,人口的内迁外徙持续不断.民众执业仍不出传统士农工商的范畴,明清以来经商传统得以延续.殷实之家捐纳之风盛行,并通过此途能赢得更多参与社会事务的机会. 相似文献
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本文通过历史学、社会学和比较学的研究方法,阐释了少数民族聚居村落原生态体育考察的意义和研究少数民族聚居村落原生态体育的基本视角,对少数民族聚居村落原生态体育文化的变迁进行了解读,并提出少数民族聚居村落体育发展的对策。 相似文献
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《濮阳职业技术学院学报》2017,(2):31-33
华北地区经过元末明初的战乱及靖难之役之后,多数村落遭到破坏,人口骤减。明代前期在政府的主导下,经过移民而重构的村落在华北地区村落社会中占有很高的比例。不断的移民在华北的村落社会中逐渐形成了"民多散居、零星聚居、土客混居"的局面。目前华北地区的很多村落是在洪武与永乐年间的移民运动中形成并发展起来的。 相似文献
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一、乡村聚落的内涵 乡村聚落,是指各种乡村居民点,既包括乡村中的单家独院,也包括由多户人家聚居在一起的村落(村庄)和尚未形成城市建制的乡村集镇,还包括建于野外和自然保护区的科学考察站以及城市以外的别墅区或度假村.为了更明晰理解乡村聚落的内涵,还可从如下概念的区分中进行分析和把握: 相似文献
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镇雄县丁目术自然村是滇东北苗族聚居区一个典型村落。文章通过对丁目术苗族村落语言使用情况和语言态度的调查发现,丁目术苗族语言保持良好,全民自觉兼用汉语,苗汉双语共存,功能互补,双语生活是丁目术苗族和谐语言生态的基础。 相似文献
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我的家乡大理市双廊镇伙山村,是一个典型的高寒山区白族聚居村,离双廊镇政府所在地有20多里路。为了能更好地看护庄稼和林果,村里农户分散居住,这样一个村委会就有了20多个大大小小的自然村落。由于受自然环境的限制,村里经济文化、医疗卫生、交通通讯都一度非常落后。 相似文献
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对于明清时期的徽州村落来说,虽然它们的选址、布局和空间组织很多时候并不是出于审美考虑,但在自然山水与人文景观所共同营造的整体氛围中,其审美效果却是显而易见的。徽州人浓重的风水观念以及"聚族而居,绝无一杂姓搀入者"的文化习性,意外地成就了园林化的徽州村落这一审美的副产品。在徽州村落的空间格局背后,潜藏着的是无处不在的宗族制度与宗法观念的影响。 相似文献
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日本是当今世界仍在实行社区教育制度的少数几个国家和地区之一,日本的社区教育与"社会教育"概念具有相似之处。大约400年前,日本的社区教育开始萌芽,自江户时代(1603年)起日本社区教育最早出现了"石门心学"和"报德教"的结社教育。至今日本的社区教育在基础理论研究,尤其是在理念提炼和深化方面,达到了相当高的水平。探讨日本社区教育实践,学习和借鉴其成功经验,有助于我国社区教育的改革与健康发展。 相似文献
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《史记·五帝本纪》记载的涿鹿,就是位于桑干河流域的河北涿鹿,即“涿鹿之战”发生之地。根据徐旭生的考证,蚩尤“为山东、河北、河南三省接界处的一个氏族”,结合新石器时代考古学文化分析,认为包括半坡类型、庙底沟类型和大司空村类型在内的仰韶文化,它们可能都是同一个氏族——炎帝神农氏的遗迹,而仰韶文化大司空村类型当为蚩尤遗迹。根据苏秉琦的认识,红山文化有可能是黄帝轩辕氏的遗迹。考古资料显示,桑干河流域的若干古文化遗址,存在有红山文化层叠压在仰韶文化层之上的现象。这表明了在桑干河流域一带,出现过红山文化取代仰韶文化的事实．推测即与黄帝战胜炎帝的传说历史相关。 相似文献
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杜赞奇的《文化、权力与国家》一书,从文化的角度上对华北农村社会进行研究,研究方法颇具新意。但对于文化网络的建立借助乡村组织的观点缺乏足够的阐述,关于文化网络对权威产生的决定作用的分析则更显单薄,文化网络对乡村成员的约束力也难以经受纷繁芜杂历史现实的检验。"权力的文化网络"只能描述其一,因此难以再现华北乡村社会的真实情景。 相似文献
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周红娟 《开封教育学院学报》2013,33(2):107-108
城市公共设施可以很好地反映城市的特色与风采,传递城市的文化艺术信息。随着社会进步,城市公共设施越来越被人们所重视。本文在分析城市公共设施现状及存在弊端的基础上,从功能、形态、人性化等方面探讨我国城市公共设施的发展趋势。 相似文献
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《信阳师范学院学报(哲学社会科学版)》2019,(4):1-11
作为我国主体民族汉族的前身,华夏族形成于我国春秋战国之际。黄帝作为华夏族共同奉祀的祖先,是其时正在形成中的华夏民族为了追求共同历史文化的产物。文献资料表明,我国古代先民,包括上层统治阶级对于祖先黄帝的祭拜也恰好开始于这个时期。黄帝原本是周人的祖先,黄帝族以及早期周人都居住在陕北黄土高原,与居住在这一地区的古代戎狄族具有血缘上的联系。因为后来周人实现了对黄淮江汉广大地区的大一统统治,主导了日后这一地区各古老部族的民族融合,并最终使它们融铸成为一个新的民族共同体——华夏民族,黄帝自然亦演变成为华夏民族的共同祖先。黄帝族与其直接后裔周族都为我国古代物质文明和精神文明的发展做出过巨大的贡献。 相似文献
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犹太民族有着自己悠久的文化传统,共同的宗教信仰和生活方式使他们拥有强烈的宗教和民族认同感。哈尔滨犹太族群曾组建过远东地区规模最大的犹太宗教公会,尽管哈尔滨犹太人来自不同国家,但在相同的宗教信仰影响下形成了共同的、富有特色的社团文化生活。 相似文献
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Exploring the contexts of urban science classrooms. Part 2: The emergence of rituals in the learning of science 总被引：1，自引：1，他引：1
Christopher Emdin 《Cultural Studies of Science Education》2007,2(2):351-392
In Part 1 of this paper, I described the corporate and communal nature of research, teaching, and learning in urban science classrooms as both a theoretical approach to understanding, and way of viewing practices within these fields. By providing a new approach to theorizing the cultural misalignments that are prevalent in urban schools, I look to provide an informative tool for investigating under-discussed dynamics that impact science teaching and learning. In this body of work, I further expose the nature of the corporate|communal by describing practices that define communal practice. I do so conversant of the fact that synthesizing my previous work on corporate and communal practices necessarily pushes science education researchers and teachers to look for somewhat tactile explications of communal practices. That is to say, if communal practices do exist within the corporate structures of science classrooms, how do they present themselves and how can they be targeted? This paper begins a journey into such a study and focuses on student transactions, fundamental interactions and rituals as a key to redefining and attaining success in urban science classrooms. 相似文献
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Jack Martin 《Educational theory》2007,57(4):435-452
A bstract . In their search for more communal forms of agency that might guide education, contemporary educational psychologists have mostly neglected the theorizing of George Herbert Mead. In this essay, Jack Martin aims to remedy such oversight by interpreting Mead's social-psychological and educational theorizing of selfhood and agency through the lenses of the perspectival realism Mead developed in the last decade of his life. This interpretation understands education as concerned with the cultivation and coordination of cultural, societal, interpersonal, and personal perspectives. Within this framework, communal agency is understood as a self-interpreting, self-determining capability of persons. This agentive capability derives from immersion and participation with others within sociocultural practices and perspectives, but also includes reactivity to those same practices and perspectives. The education of communal agents as envisioned here emphasizes the social nature of education, students' experience and development, and the critical role of the teacher as a mediator between student development and social process. Such an education is grounded in the immediate experiences and perspectives of learners, but increasingly assists learners to move beyond their own experiences through engaged interaction with others and with resources for acquiring broader, more organized perspectives on themselves, others, and the world. 相似文献
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This article describes how communal aspects of faith find their way back into the lives of adolescents. The communal aspects of faith within individualized societies need more attention. It seems that with the current emphasis on individual faith, the intrinsic power of communal aspects of faith has been lost. This study shows that informal communities of adolescents—faith tribes—can restore the individual–communal balance in faith development. Youth ministry should encourage adolescents and tribal leaders to be aware of the faith possibilities of tribes. 相似文献
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Jeffrey S. Kress 《Journal of Jewish Education》2016,82(4):293-310
Students in “community” (nondenominational) Jewish high schools represent a diversity of denominational affiliations, including those who affiliate with more than one denomination and those that affiliate with none. These schools strive to create communities in which students with varying Jewish beliefs and practices are, at the very least, respected and comfortable. At the same time, schools work to avoid internal Jewish communal fragmentation. In this article, the approach to diversity in three such high schools is compared. Each school, in addition to presenting an approach distinct from the others, has created opportunities for communal Jewish engagement through the enactment of practices that are rooted in Judaism and in the ethos of the school, and allow individualization within universal participation. Further, the range of approaches to Jewish diversity exhibited raises questions about pluralism as it relates to the Jewish educational goals of these schools. 相似文献