Construction Of Chinese Culture Research Articles

Traditional folklore and subjectivity construction of Chinese culture

Traditional folklore and subjectivity construction of Chinese culture

A Study on the Interaction between Chinese as a Foreign Language and the Construction of Chinese Culture on Campus

In the course of Chinese as a foreign language, the students' ability to understand Chinese intuitively is relatively poor. Therefore, it is necessary to construct an interactive system between teaching and cultural activities on campus, to provide cultural environment and practical space support for students' application and understanding of Chinese. Based on the current situation of Chinese Chinese as a foreign language, this study systematically analyzes the construction of the deep interaction between Chinese Chinese as a foreign language and Chinese culture on campus, taking teaching and Chinese culture on campus as two main lines, to provide an effective reference for optimizing the Chinese as a foreign language effect.

The Construction of Chinese Culture in English Teaching from the Perspective of the Internet of Things

At present, the country pays more and more attention to English teaching(ET). In the process of ET, Chinese culture(CC) is the basis for students to learn English, and it is also an important way to cultivate cross-cultural communication skills and comprehensively use modern language to conduct thinking activities and solve practical problems. However, the reality is that ET is facing more and more serious cultural deficiencies. English learners are constantly exposed to Western culture and gradually weaken their Chinese cultural identity. Therefore, it is very necessary and urgent to carry out the construction of CC in ET. At the same time, the Internet of Things is a product of the emergence and development of the information society. It can not only realize the sharing and utilization of information resources, but also meet the learning needs of students through various intelligent terminal devices, thereby further expanding the scope of application in ET and improving the level of educational informatization. Therefore, it becomes more and more meaningful to study the construction of CC in ET in the context of the development of the Internet of Things. This article uses questionnaire surveys and data analysis methods to understand people's views on the introduction of CC into ET through questionnaire surveys, so as to further complete the work of constructing CC in it. According to the survey results, among the 120 interviewees, 46 people think it is necessary to infiltrate CC in English learning, while only 7 people think it is unnecessary. It can be seen that, in the eyes of most of the interviewees, it is necessary to understand and learn CC in ET, and it will also be of great help to English learning.

从中国本位文化论看中国特色社会主义文化建设

十八大以来，以习近平为总书记的中央领导集体，提出要坚定文化自信，增强文化自觉，加快文化改革发展，培育和践行社会主义核心价值观，增强国家文化软实力，建设社会主义文化强国。建设中国特色社会主义文化事业，需要汲取各方有益经验：1935年《中国本位的文化建设宣言》的发表，引发了一场关于“中国文化出路”的大论战。围绕中国文化的出路，学者们探讨了许多亟待解决的问题，这些思考对于今天建设中国特色社会主义文化、思考当前中国文化建设的方向仍有着十分重大的意义。 Since the 18th CPC National Congress, the central leaders group that is centered around Xi Jinping the Chinese national chairman, have proposed that it’s necessary to strengthen the cultural confidence, enhance the awareness, accelerate the reform and development of culture, cultivate and practice the socialist core values, improve the soft power of national culture, and build a culturally strong country. Nevertheless, it’s quite essential to derive all useful experience when building socialist culture with Chinese characteristic: the publication of “Declaration of Chinese-centered cultural construction” in 1935 has triggered a vast debate among the whole country about “the way out of Chinese culture”. Around this theme, scholars have inquired into the many burning issues, which may still be of great significance even in today’s construction of Chinese socialist culture with Chinese characteristic and the current orientation of construction of Chinese culture.

Chinese Cultural Construction of Harmony: Implications for an Ongoing Dialogue on Sustainability

Sustainable development has now become a general policy goal around the world. However, this concept is open to interpretation depending on different socio-cultural, economic and political circumstances. This is mainly because we are now living in a world that is characterised by heterogeneous rather than homogeneous frames of reference, motives and interests, institutional settings and agendas. This paper provides a brief Chinese cultural context of the sustainability discourse. It is argued that social and cultural considerations will be crucial on the way towards the achievement of sustainable development. Chinese interpretation of sustainability has reflected the significant influence from the country’s unique cultural and philosophical heritage. Although the concept of sustainable development still remains ambiguous and lacks consistency in its use, it has allowed peoples with different backgrounds and often conflicting interests to reach some common ground upon which concrete policies can be developed and implemented toward a sustainable future. To achieve the goal of sustainable development, it is proposed that one of the priorities at the current stage is to maintain cultural diversity and promote inter- and trans-cultural communications.

On the study of foreign philosophy in Chinese cultural construction and its future

Since the “Conference on Foreign Philosophy” held in Wuhu in October 1978, the study of foreign philosophy in China has undergone a prosperous stage. This article discusses the significance of the study of foreign philosophy in the context of renovation, transformation and remolding of Chinese contemporary culture, explores the role of the discipline in the context of Chinese cultural construction, and anticipates the future of this discipline. A cross-cultural perspective is needed for a proper understanding of the significance of the learning and study of foreign philosophy in Chinese cultural construction; otherwise we might fall into cultural conservationism. Secondly, to make philosophy and social sciences prosperous is also a task for foreign philosophy studies, and whether or not foreign philosophy can be well studied should be a mark of the prosperousness of the construction of Chinese culture. Finally, philosophy is a product of human beings and should eventually serve human beings. Chinese culture should open itself up to the world and so should foreign philosophy studies in China.

“MARRYING MY RAPIST?!”

This study conceptualizes rape trauma as embedded in the cultural construction of rape and consequently manifested in the psychological process of individual rape survivors. The author conducted indepth interviews with 35 female rape survivors in Taiwan to examine their self-reported traumatic experiences in relation to the cultural meaning of rape in Chinese society. In analyzing the interview accounts, this study identified several kinds of trauma predominantly experienced among the interviewed rape survivors. This study found that the psychological trauma among individual rape survivors in Taiwan, although similar to rape trauma symptoms documented in Western literature, seems to manifest a relatively distinct cultural construction of rape in Chinese society. Study implications for rape-related educational and treatment programs in Taiwan are suggested in the context of Chinese cultural construction of rape.

Sexual abuse trauma among Chinese survivors

Objective: As an initial effort to examine Chinese sexual abuse trauma in relation to the cultural construction of sexual victimization of women, this study applies Finkelhor and Browne’s (1985) traumagenic dynamics model to examine post-abuse trauma among Chinese child and adolescent survivors in Taiwan. In analyzing sexual abuse trauma in the context of Chinese patriarchal familialism and cultural fetish for female chastity, this study attempts to explore cultural constructional process of sexual abuse in Chinese society. Method: This study conducted in-depth interviews with 19 survivors of, and three social workers on, sexual abuse in Taiwan. These interviews were guided by a semi-structured questionnaire on sexual abuse incidents and post-abuse responses/concerns, and had generated a total of 84 pages of written reports, which serve as the text-data for the analysis. Results: This study identifies sexual stigmatization and senses of disempowerment and betrayal as the most pervasive trauma complex among Chinese sexual abuse survivors in Taiwan. This study found that, in addition to lowering self-esteem, sexual stigmatization results in polarized sexuality among adolescent survivors, as manifested in aversion to and preoccupation with sexuality. The abuse-induced disempowerment is manifested in the survivors’ fear for personal safety and heightened sense of vulnerability to re-victimization. The sense of betrayal results in interpersonal difficulties as manifested in self-imposed isolation from others and/or suspicious attitudes toward others, which further impair the survivor’s efficacy in meeting her abuse-induced clinging need. Conclusions: Overall, this study observes similar traumatic symptoms between Chinese survivors and their American counterparts as documented in the literature. Nevertheless, this study observes the sexual stigmatization represents the most prevailing post-abuse trauma among Chinese sexual abuse survivors, and reflects the patriarchal fetish for female chastity in the Chinese cultural construction of sexual victimization.