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陈涛 《大学图书情报学刊》2024,(2):77-80+98
文章在回顾国内口述馆史实证研究现状的基础上,以云南民族大学图书馆开展口述馆史资料收集为例,从项目发起原因、工作流程与步骤、社会效益、存在问题等维度探讨口述馆史工作,并提出规范口述馆史工作仪轨、扩大采集对象与范围、重视口述文献开发与利用、鉴证口述史料真伪、关注著作权归属、做好技术与人力保障等改进措施。 相似文献
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图书馆口述历史工作可以丰富馆藏,实现传统业务延伸,对图书馆提高核心竞争力、弘扬区域文化传承与发展起到了推动作用。南京图书馆通过“沈燮元口述历史”项目,开展口述历史实践探索,充分借鉴了其他图书馆成功经验,针对当前工作中容易出现的问题,在做好项目前期准备的基础上,对人才队伍、标准规范、数据库建设等方面进行提升和优化,确保了口述历史项目的顺利实施,并且取得了一定的成果,为图书馆开展口述史相关工作实践提供了可参考依据。 相似文献
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随着世界范围内口述历史研究的不断发展,越来越多的人开始重视口述历史的研究与实践。图书馆作为公共文化机构,是开展口述史工作的重要阵地。图书馆口述历史工作有其特殊性,对于图书馆业务与功能的进一步发展与延伸具有重大意义。首都图书馆专门成立了口述历史采访小组开展这项工作,并制定了较为规范的工作方法和流程。 相似文献
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大学生口述史采访是指由大学生作为采访人,应用新闻采访和口述史研究方法,选取特定人物作为采访对象,围绕采访对象的生平、事迹、职业、技艺等展开访谈,最后将访谈内容进行整合,形成采访报告的过程.
大学生口述史采访工作的发展现状
当前,大学生口述史采访工作并未得到普遍重视,只是在部分高校开展得较好,比如中国传媒大学、天津大学、华南师范大学、香港大学等.这些高校结合自身的研究专长和校址所在地的特有资源,做出了“白杨记忆”“泥人张”“城市史”等相关精品项目.大学生口述史采访工作大多集中在历史学院,即基本上由历史学专业学生参与,并未向其他学院其他专业广泛铺开.华南师范大学做得较好,成立了专门的口述史协会,全校各专业学生都参与在内,分工不同,各司其职. 相似文献
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口述档案在不同的领域被人们称之为“活历史”、“活资料”或“口述证据”、“口述资料”、“口述史”和“口头传说”。早在二战后,美国、英国、澳大利亚等发达国家,肯尼亚、斯里兰卡、津巴布韦等发展中国家都广泛展开了这项工作,并得以迅速发展。在我国近几年口述档案工作方兴未艾,己被同行高度重视,己成为档案工作的新领域。 相似文献
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口述档案工作的开展思路 总被引：2，自引：0，他引：2
口述档案在不同的领域被人们称之为"活历史"、"活资料"或"口述证据"、"口述资料"、"口述史"和"口头传说".早在二战后,美国、英国、澳大利亚等发达国家,肯尼亚、斯里兰卡、津巴布韦等发展中国家都广泛展开了这项工作,并得以迅速发展. 相似文献
8.
[目的/意义]通过梳理纽约公共图书馆口述史资源建设经验，为我国公共图书馆开发口述史资源提供借鉴。[方法/过程]概述纽约公共图书馆及其社区口述史项目，重点介绍纽约公共图书馆社区口述史资源的建设现状和类型，并对纽约公共图书馆口述史资源的建设经验进行整体分析。[结果/结论]众包形式是公共图书馆开发口述史资源的重要方式，应增强口述史资源的信度与效度，以地方特色作为口述史资源建设的亮点，增强口述史资源的开放性与公众兴趣度。 相似文献
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传承人口述史是一种发生在传承人与研究者之间的具有主体间性的“合作叙事”。在非物质文化遗产(以下简称“非遗”)多元行动主体中,传承人作为记忆主体、言说主体和书写主体等传承主体,研究者作为言说主体、书写主体等保护主体,各自拥有独特的社会身份、叙事特征和文化功能。文中结合传承人口述史访谈个案,从“主位”视域分析交互主体的叙事模式、叙事策略与叙事规律等,从而还原其主体性。同时,立足于文化整体性研究角度,打破二元对立,消除主体单一性,实现叙事主体的身份获致与话语建构,即传承人由“研究客体”转变为“文化实践主体”,研究者由“资料获取者”转变为“文化参与者”,在参与主体身份认同的交流叙事过程中建立传承人口述史叙事共同体。 相似文献
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本文向人们展示了口述史的基本发展历程,浅议口述史与口述档案的关系问题,从而进一步肯定了口述档案对历史的重要作用,认为口述历史档案作为国家档案的一部分或者补充,应该受到加倍重视。 相似文献
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A survey of museums in the United States sought to identify evidence of broad impact on the organisational culture and practices of museums in their relatioships with indiginous peoples as a result of the passage of the Native American Graves Protection and Repatriation Act 1990 (NAGPRA). NAGPRA establishes a process for the repatriation of human remains and other specified items held in museum collections to Native Americans who can prove they are lineal descendants or members of tribes which are culturally affiliated with identified items covered by the legislation. Effective repatriation programs are characterised by: * a genuine belief in the primary rights of indigenous people in the management of their cultural material presently held in museum collections; * a commitment to greater collaboration between the museum and indigenous people in the management of scientific research and public programs pertaining to items of indigenous cultural heritage; * practices which are indicative of an organisational culture which acts in ways which go beyond the minimum requirements of the legislation. Our research shows that museums are engaging in consultation with indigenous people in the management of collections of indigenous cultural heritage, and that this engagement is influencing conservation strategies. Museums espouse goals which promote external consultation, the involvement of indigenous people in their activities, respect for the cultural goals of indigenous people and a commitment to increasing public awareness of indigenous cultural heritage and social issues. However, only in the areas where NAGPRA has mandated it should happen—collections of human remains and secret/sacred material—is there evidence of communication and consultation, commitment of resources and sharing of authority with indigenous people consistent with the outcomes intended under NAGPRA. 相似文献
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This article provides information on the evaluation of a project between the Australian Museum and the Juvenile Justice department in New South Wales, Australia, where young people who offend of Pacific Islander heritage were introduced to an extensive range of Pacific Islander cultural materials. The key assumption of the project was that young Pacific Islander people who offend struggled with cultural identity issues, and that a meaningful connection with their heritage would improve cultural knowledge and pride—thereby reducing their involvement in crime. However, this assumption was not borne out by the study's results. Firstly, the twenty‐two Pacific Islander young offender study participants were already proud of their heritage, and comfortable in their cultural identities. Secondly, though they enjoyed their visit to the museum, most did not want to visit again, so there was no sustained engagement. Thirdly, the Museum program was not designed as part of a holistic approach with multiple strategies which addressed the complex reasons for youth offending. Despite eight out of the twenty‐two participants reoffending after the Museum visit, there was enough potential for the rehabilitative intervention that the Museum was granted funding to take its program to the community and make it more user‐centered. This, it is hoped, will set it on a path towards more sustained engagement, and the potential for a greater influence on Pacific Islander youth. 相似文献
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Robin Patric Clair Rahul Rastogi Seungyoon Lee Rosalee A. Clawson Ernest R. Blatchley Charlotte Erdmann 《Qualitative Research Reports in Communication》2018,19(1):51-61
Open defecation persists as a global health problem despite efforts to build and implement better toilets. Based on nine focus group meetings held across two communities in rural Uttar Pradesh, India, this study shows that open defecation is a symbolic practice contributing to social and cultural identity formation. Major themes were derived regarding the positives and negatives of open defecation and latrine use. Open defecation was considered as a means for social communication, particularly for girls and women, and not necessarily as a healthier practice. Issues of politics and class relations emerged, with lower caste people expressing the lack of or poor quality toilets. Yet the persistence of historical and cultural identity played a part in people’s preference to go out to the field to defecate, especially for women to sustain their social connectedness and men to sustain their masculine identity. These cultural and communication aspects of open defecation should be considered in ongoing sanitation movements. 相似文献
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通过对澳大利亚数字包容指数(ADII)的介绍分析,结合国内外公共图书馆促进数字包容实践的现状,论文探讨了ADII对我国公共图书馆促进少数民族数字包容的启示,以期为我国公共图书馆在面向少数民族提供数字资源及服务的实践过程中提供借鉴和参考。ADII认为澳大利亚土著居民获取数字资源及服务的机会、能力和意愿相对匮乏是其数字包容指数偏低的重要因素。本文认为公共图书馆促进少数民族数字包容的关键在于确保其族群认同和文化传承的前提下,有效提升图书馆数字资源及服务的易用性、能效性和保护性。 相似文献
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Des Griffin 《Curator: The Museum Journal》1996,39(1):45-62
In 1993, Museums Australia, representing museums and the Australian museum community, adopted a policy covering relations between museums and Australia's indigenous peoples. Previous Possessions, New Obligations is based on 13 principles, the first of which recognizes the right to self-determination of Aboriginal and Torres Strait Islander peoples in respect of their cultural property. The policy recognizes a multiplicity of interests in indigenous peoples' cultural property but emphasizes Aboriginal and Torres Strait Islander peoples' primary role. The policy was developed through consultation with indigenous people and communities, museums, professional associations, and governments. It covers human remains, secret/sacred material, and collections in general. It also deals with museums' public programs and issues of staffing, training, and governance. It emphasizes the importance of consultation between museum staff and appropriate persons and communities when museums are dealing with indigenous cultures. This paper traces the history of museums' dealings with indigenous peoples in several countries, especially Australia. The development of this policy from mid-1991 is traced. Museums Australia, in collaboration with the Australian government, is pursuing the policy, especially the provenancing of human remains and secret/sacred material, to assist in returning such material when requested and appropriate. Museums Australia is also reviewing the effect the policy has had over the last two years. While the policy is an important document, there is still much progress to be made. 相似文献
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LC是由IC发展而来,更加注重文化氛围的营造。通过营造LC文化氛围,高校图书馆可为大学生成人成才和教学科研提供有效的人文关怀,形成共同的文化共识、温馨和谐的服务环境、友好的人际环境、任人唯贤的用人机制,能真正成为读者学习的乐园、科研的好帮手。 相似文献
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以乡村老人群体的文化信息需求为视点,近距离发现文化信息共享工程在农村基层点服务中,如何以贴近农民的方式,创新服务模式,激发乡村老人群体利用共享资源和参与共享工程文化活动的积极性;强调共享工程在乡村建设中地方政府的对接角色和社会技术支持的重要性;提出老年群体实现自我服务是保持共享工程可持续性发展的有效方法之一。 相似文献
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Michael M. Ames Author Vitae 《Museum Management and Curatorship》2006,21(3):171-186
Museums are not usually seen to be agents of change. If they are to serve as important mechanisms for empowering local communities to define, recognize, and develop their own indigenous heritages, they should first consider a potential contradiction contained within this initiative: museums specialize in the representation of other peoples, while people have the sovereign right to represent themselves. Left unresolved, this contradiction could produce counterfeits of good intentions. The introduction of professionalized cultural management may mitigate the responsibilities of the citizenry to actively participate in the production and preservation of their own heritage. 相似文献
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Mental health is a stigmatized issue in many parts of the world. We conducted a survey of Chinese adults (n?=?661) to examine predictors of intentions to seek information related to mental health. Attitudes and subjective norms positively influenced intentions to seek mental health information, with subjective norms being a stronger predictor. Cultural identity was negatively associated with intentions to seek mental health information, with participants who held a stronger cultural identity being less likely to seek information related to mental health. Media use was positively associated with intentions to seek information. This research highlights that cultural identity may influence mental health information seeking, and that health campaigns could focus more on influencing subjective norms, thereby changing the seeking intention of Chinese adults regarding mental health information. Additionally, practitioners may want to explore possible ways of providing health information to people with strong cultural identity, as they may be less likely to seek out information on their own. 相似文献
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Meenakshi Gigi Durham 《Critical Studies in Media Communication》2013,30(2):140-161
This paper posits that adolescence, as experienced by girls of immigrant diaspora groups, is complicated by issues of race, culture and nation that intersect with discourses of sex and gender. In terms of globalization theory, sexuality is conceptualized as a locus of cultural hybridization; media representations of sexuality often mark the global/local nexus for diaspora peoples. In this study, a series of in‐depth interviews were conducted with South Asian American girls in order to analyze the role of media in their sexual identity constructions. The focus group data revealed radical rearticulations of sexual identity from an “interstitial” audience position that involved oppositional readings of various media texts. These rearticulations can be seen as part of the project of forging new ethnicities in the diaspora context. 相似文献