查询词典 cultural education

Since one point of aesthetical education is to impart cultural and aesthetical rules or customs, aesthetical education have relation with commensuration between different cultural groups or individuals. In trans-culture view, aesthetical education also have relation with different culture or aesthetical group.

既然审美教育的目的或功能之一是传递文化与审美规范、习俗等，就此而言，它既关系到同一个社会中不同年龄群体、不同文化或亚文化群体以及不同个体之间的以言语或非言语行为符号为载体的通约问题，在跨文化的视野下，它还关系不同社会或族群中文化与审美共同体之间的通约问题。

Professor XIE Jia-Xing is the Professor and the Director of Music Research Institute of China Conservatory, with a Master Degree in Composing Theory (1988) and a PH.D. of Music Aesthetic (2004). He is also the leading figure in music education discipline in China Conservatory, the associate director of the Education Committee of the Chinese Musicians Association , the president of the Music Education Commission of CMA, the director of the Music Education Academic Committee of CEC, the director of the Music Aesthetic Committee of CMA, the director of the Music Psychology Society, the director of Chinese Association of Music Communication, the member of International Society of Music Education, Committeeman of CPCEMM(COMMISSION ON MUSIC IN CULTURAL, EDUCATIONAL, AND MASS MEDIA POLICIES) of ISME, the adviser of APSMER. He is the part-time professor of Xian Conservatory, the part-time professor of Tianjin Conservatory, the specially hired professor of Art Institute of Henan University and the member of Exterior Examination Committee Member of the Education Institute of Hong kong.

谢嘉幸，中国音乐学院音乐研究所所长、教授、学院学术委员会委员， 1988 年毕业於中国音乐学院作曲系，获作曲理论硕士学位； 2004 年在中央音乐学院获音乐美学方向博士学位；中国音乐家协会教育委员会主任助理；中国音乐家协会音乐教育学学会会长；中国教育学会音乐教育专业委员会理事、音乐教育学学术委员会主任；中国音乐家协会音乐美学学会理事；中国音乐家协会音乐心理学学会理事；中国音乐家协会音乐传播学会理事；北京音乐家协会理事；国际音乐教育学会会员、文化教育与大众传媒政策委员会委员；亚太音乐教育研究会顾问；亚太艺术教育学报编委；国家教委教育科学"八五""九五"规划重点课题负责人；西安音乐学院兼职教授，天津音乐学院兼职教授，河南大学艺术学院特聘教授，香港教育学院院外考试委员。

For attain real can accept the cultural essence, adopt to criticize the attitude to the draff , negative factor, the cultural value the choice education within the art education is important.

为达到真正能够 SSBBww 接受文化精华，对糟粕、消极因素采取批判态度，艺术教育中的文化价值观选择教育是重要 www.8ttt8.com 的。

For attain real can accept the cultural essence, adopt to criticize the attitude to the draff , negative factor, the cultural value the choice education within the art education is import

为达到真正能够接受文化精华，对糟粕、消极因素采取批判态度，艺术教育中的文化价值观选择教育是重要的。

The connotations about higher education equity and life-long education idea decide the interactive correlation between theory and practice: Life-long education idea redound to insure the city and countryside students enjoy the equal higher education rights and chances、compensate the disadvantaged people on enjoying the higher education and promote everyones self-developments and consummations; As the same time, to implement the urban and rural higher education equity can also provide political、economical and cultural supports on sparking plug the life-long education idea.

高等教育公平与终身教育理念两者的内涵，决定了他们之间存在着理论和实践上的互动关系：终身教育理念有助于确保城乡学生享受高等教育权利和机会的平等、能对弱势群体享受高等教育进行补偿并促进城乡每个人的自我发展与完善；同时，城乡高等教育公平的实现对终身教育理念的倡导也提供了政治上、经济上和文化上的保障。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

Through traffic cultural and ethical education overview, elaborated the basic ideas of using traffic cultural to strengthen ethics education for higher vocational education students, and introduced the school in the area carried out by some, which I hope will give the relevant vocational school students for reference on ethics education.

本文通过对交通文化和职业道德教育的概述，阐述了运用交通文化加强对高职生的职业道德教育的基本思路，并介绍了在该方面所开展的一些尝试，希望能给相关学校学生职业道德教育提供借鉴。

Therefore, I try to discuss the cultural turn in comparative education and the general development situation of the "cultural studies"paradigm, in hope of promoting the development of the"cultural studies" paradigm in the field of comparative education.

因此，笔者试图对比较教育的文化转向，以及在这种文化转向之下，比较教育领域&文化研究&范式的发展状况作以论述，以期推动&文化研究&范式在比较教育领域中的发展。

This course is to initiate the students to understand the theories of educational anthropology, the educatability, and the necessary education of people, especially from the view points of cultural anthropology, such as cultural foundations of education; schooling and enculturation and acculturation; localization, globalizationand multicultural education; myths, sex and gender education, etc.

UPDOE 316 教育人类学(选修， 3年级， 2学分，学期课，先修科目：无)探讨人的本质、可塑性、教育的可能性、教育的需要性、人的本质改变与形成问题，以及国内外教育人类学家的思想，尤其是文化人类学的教育论点，使学生对此一学科有深入的了解与兴趣。

It is concluded in Chapter Eight that: 1 linguistic proficiencies in three languages play a considerable part in code-switching of EFL teachers in trilingual context; the inter-sentential switching outweighs the intra-sentential switching both in frequencies and percentage; discourse-related switching also outweighs participant-related switching in frequencies and percentage; the EFL is maintained longest in EFL classroom and the language maintained second longest depends upon learners" higher proficiency in Chinese or Tibetan. 2 Ethnic identity and educational background is the major causal factor of EFL teachers" Chinese-English switching in trilingual classroom; duration of language contact and relative trilingual proficiencies are the two principal contributors to the English-Tibetan switching; while Tibetan-English switching is mainly driven by EFL teachers" ethnic identity and education background, as well as the duration of language contact; English-Chinese switching is also largely motivated by the duration of trilingual contact; and Chinese-Tibetan switching is determined by trilingual proficiency to a considerable extent. Meanwhile, psychologically, the switching is mainly motivated by a procedure of psychological projection, trilingual system conceptualization and the mentality of trilingual selection. 3 The educational reflections upon this study indicate: firstly, in trilingual context, the teachers" classroom discourse is characterized by the multilingual involvement, flexibility in strategy option as well as the extension and strengthening of the domination of teachers" discourse. Secondly, the discourse movement and code-switching are largely affected by two cultural ecological mechanisms: enculturation and cultural manipulation. Thirdly, the status quo of EFL trilingual teachers are characterized by unbalanced trilingual proficiencies, poor cultural awareness, and little knowledge of trilingual education and trilingual code-switching, therefore, suggestions are advanced in the end to provide them further education. Fourthly, in trilingual context, the EFL curriculum for ethnic minorities is characterized by plurality of aims, complexity of organization and variety of resources. Meanwhile, it is of great necessity to understand the linguistic values of EFL education for ethnic minority learners. To be specific, firstly, we should not only have a deep understanding of the distribution, construction, function as well as communicative effects of the three languages, but also have a comparative study of the three languages and thus provide the standardization and guidance for the trilingual education. In the end, it is advanced that trilingual EFL provision for ethnic minority should pursue to develop learners" multicultural value system in which first language culture and mother language culture take the central position and EFL culture plays a vital role.

3在三语环境下，教师课堂话语具有话语形态多元化、话语选择策略具有灵活性和教师话语权得到延伸和拓展等特征；文化涵化和文化操控是影响三语教师课堂语码转换的两种文化生态机制；参差不齐的三语水平、淡薄的多元文化意识和对三语教学和语码转换缺乏科学认识是我国目前三语师资的主要特点，因此应对三语教师进行职后继续教育；在三语环境下，民族外语课程具有课程目标多元化、课程组织复杂化和课程资源多样化等特点；应对民族外语教育的语言价值进行审视和解读，对三种语言在课堂话语中的分布趋势、结构特征、功能作用和交际效果等问题进行深入研究，加强对三种语言间的对比分析研究，同时对民族外语教育中的三语教学进行规范和指导；在强调民族文化和二语文化在三语文化格局中心地位和外语文化的重要作用的同时，民族地区的外语教育应以构建多元文化价值观为其文化追求。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。