雍和宫的唐卡

屈指数来，我到雍和宫工作已经20年了。每日行走于寺院殿堂，感受着皇家与藏传佛教文化艺术的内涵，使我受益匪浅。内心时常生起景仰、愉悦和宁静，并不断动笔写些小文，这里单说唐卡。     

给我教益的几部外国小说

一辈子从事文字工作,养成了爱读书的习惯。几十年来,究竟读了多少外国文学作品,恐怕很难统计了。下面说到的几部（篇）,只是给我留下比较深刻印象并给我较大教益的外国小说而已，绝没有向别人推荐的意思。     

新加坡的社会风情

俗话说，各处乡村各处例。一般人对异地的风情总有点好奇心，喜欢打听。因而，每当有人从外地（特别是从外国）回来，同事们便会围着他问长问短：“那里的风土人情怎么样？”说者眉飞色舞，闻者津津有味。然而，最近我从新加坡回来，人家问起我上述问题时，我却犯了难。因...     

从文化角度来看国际象棋和中国象棋的区别

我从小和父亲学习中国象棋,虽然学艺不精,但也略知一二。到了波兰华沙大学学习国际关系专业,为了丰富自己的课余文化生活,我开始拜师学艺,学习国际象棋。我不由得和中国象棋进行比较,发现其中既有不同,又有相同点。我还是喜欢洞察国际象祺背后的文化哲学,与中国的文化哲学进行对比。     

德国的北京胡同“串子”

“胡同串子”在京味儿语言中是个贬义词，它常常用来形容那些文化品位不高、在京城的穷街陋巷里游手好闲的人们。但是德国人米夏却自自己就是北京的“胡同串子”，他说他实在钟情中国文化尤其是北京文化。他还特别喜欢留下浓重德国建筑与文化印记的青岛，他到青岛已经达到11次，至于到北京的次数已经有30多次，     

文化因素对英语交际能力的影响

通过剖析语言与文化的密切关系以及英语交际能力中的社会文化特征, 论证文化因素对英语交 际能力的影响;根据Schumann 的文化适应模式理论, 提出外语教学应关注学习者对外国文化的心理适应过程, 缩短学习者与外国文化之间的心理距离, 以帮助他们克服文化震惊和文化紧张, 减少母语文化对交际的干扰, 提高跨文化交际的能力。     

初夜,与爱情无关

从两藏大学中文系毕业,分配到拉萨一家新闻单位做记者.这足我喜欢的职业.西藏的文化对我一直很有吸引力.同时这里聚集了国内外的很多知名画家、作家以及旅游者.一时间拉萨热闹非凡.     

闽南文化与漳州月港的兴衰

16世纪后期,福建漳州月港从一个偏僻的海滨村落崛起为中外闻名的对外贸易港口,然经历了短暂的65年之后,又匆匆地退出历史舞台。有关漳州月港兴衰的原因,学术界众说纷纭,本文从闽南文化的角度,论述了闽南人独特的海洋文化与漳州月港兴衰的有机联系。     

环北部湾地区的铜鼓文化

铜鼓是中国南方少数民族及东南亚民族特有的打击乐器，古老而珍贵。它从公元前7世纪左右产生，二直流传到现在，延续了2600多年，分布于中国云南、贵州、广西、广东、海南、湖南、重庆、四川等8省（市、区）及除菲律宾以外的东南亚其他国家。在漫长的演化发展过程中，铜鼓逐渐成为这些民族生产生活不可或缺的重要器物，并与政治、经济和文化习俗紧密相连，创造了灿烂的铜鼓文化。中外学者研究铜鼓硕果累累，但将研究铜鼓置于环北部湾地区这个背景之下的成果较少。     

三戏三思

我从儿时就喜欢看京昆传统戏,一些好的传统剧目,不仅能让我们感受到中国戏曲艺术的博大精深,欣赏到无比优美舞台表演及令人陶醉的唱腔;还能让人领悟学习到许多为人处事和如何做人的深刻道理。几十年来,我特别对京剧中的包公戏、海瑞戏和昆曲《千里送京娘》这三戏情有独衷,这三出戏我不知看过多少次,但每次重看,总感叹良多,受益如新。     

Speech at the 27~(th) Annual Conference of the International Initiatives of Change Association of Japan

TodaymycolleaguesandIfeelveryhappyandhonoredtobeinvitedtocometothepicturesquecoastalcityOdawaraforthefirsttimetoattendthe27thAnnualConferenceoftheJapaneseAssocia-tionofInitiativesofChangeIC.NowpleaseallowmeonbehalfoftheChineseAssociationForIn-ternationalUnderstandingtoexpressourheartfeltthankstoyouforyourkindinvitationandwarmhospitality.Ihavebeenquitedeeplyimpressedbytheheateddiscussionandthelivelyatmosphereshownattheconferenceinthepasttwodays.InresponseIwouldliketotakethisopportunitytog…     

Ethnosexual frontiers in queer Tokyo: the production of racialised desire in Japan

Recent years have seen a worrying rise in anti-Korean and anti-Chinese xenophobia in Japan. This xenophobia has pervaded many aspects of Japanese society, and the gay male community in Tokyo's Shinjuku Ni-chōme is no exception. Drawing upon an ethnographic study of Ni-chōme and interviews conducted with Japanese, Chinese and South Korean men, this article utilises Nagel's theory of the ethnosexual frontier to examine how certain racial identities are rendered illegitimate in Ni-chōme. I argue that the stratification of Ni-chōme into spaces where only certain ‘racialised desires’ (minzokuteki na seiyoku) are legitimated reflects broader ideologies of racial identity that circulate throughout Japanese society. I discuss how Chinese and South Korean men understand themselves as ‘ethnosexual sojourners’ who visit Japan to form long-lasting romantic relationships with Japanese men, striving to adopt Japanese ethnosexual mores. I juxtapose the Chinese and South Korean men's narratives with the voices of Japanese gay men who ambivalently position Chinese and South Korean tourists as a threat to the status quo of the Japanese gay sub-culture. I suggest that these men draw upon neo-colonial discourses of China and South Korea as ‘backward’, which circulate throughout wider Japanese society to position Chinese and South Korean men as ‘ethnosexual invaders’.     

中国-东盟高等教育合作中的孔子学院——发展现状及其面临的问题

创建孔子学院是中国与东盟国家在高等教育合作领域的特殊形式。近年来,孔子学院的建设在东盟国家发展迅速,这主要得益于中国经济的高速发展、东盟国家和中国的地缘相近、东南亚华人华侨众多、东南亚国家人民对中国文化的热爱,以及中国-东盟自由贸易区建设带来的发展机遇等。孔子学院在东盟国家的发展也面临一些困难,师资和教材问题是其进一步发展的主要障碍,东盟国家的“文化威胁论”以及孔子学院激起周边国家的软实力竞争的反应也是一个不容忽视的问题。     

Electoral Competition,the State,and Communal Violence: A Reply

In a review of my 2004 book Votes and Violence,Ashutosh Varshney and Joshua Gubler criticize various aspects of the book and its electoral incentives theory. The implication is that Varshney's own local civic engagement theory provides a superior explanation for communal violence. This article responds to the specific criticisms of my arguments about the role of electoral incentives and state action, or inaction, in leading to communal violence, showing why these are wrong or unimportant. I cite three important recent studies, by scholars working independently of me, who come to the same conclusions I do about the key role of electoral incentives and the importance of the state. I also cite the work of other scholars, based on careful fieldwork, who have questioned Varshney's characterization of the causes of conflict and peace in the cities he discusses in his own 2002 book Ethnic Conflict and Civic Life.     

东南亚国家文化中的中国文化影响

2000多年前,中国与东南亚国家就开始了友好往来,由于地缘相近,经贸相通,人员相交,中国文化在古代就传入了东南亚,在东南亚文化不断发展和与外来文化的交融过程中形成自己独特文化的同时,一些中国文化元素得以深深扎根于东南亚,并得到继承和发扬。本文从语言文学、民俗、服饰、建筑、宗教等方面对东南亚国家文化中所具有的中国文化元素进行梳理和探讨。     

越南华文教育发展现状与思考

越南华文教育近年来出现较明显复苏,华文从华人的民族文化载体逐渐发展为越南社会加强与中国经济文化联系、寻求更多发展机遇的有力工具。这些新现象为传承越南华族文化、增进中越交往与合作创造了积极条件。针对当前越南华文教育的资金、师资、教材等问题,中国可在越南政策法规允许的范围内适当加以补充与协助,为中越关系的深化发展增添动力。     

Youth,culture, negotiation and politics

The following paper was motivated by a series of seminars held in 2004 at University of Bayreuth on the Harvard Negotiation Concept of Roger Fisher, William Ury and Bruce Patton (R. Fisher, W. Ury, Getting to Yes: Negotiating Agreement without giving in, 2nd edn, Penguin Books, New York 1991). When comparing the advices of the Harvard Negotiation Concept with my own negotiation experiences in youth politics, I realized that the Harvard Concept is rather useless in many forms of intercultural negotiations. It does not sufficiently address how much culture influences our perceptions of negotiations. Politics is not the only, but surely the most prominent field of intercultural negotiation. Therefore my focus of research was: does culture influence politics? In the first chapter, I describe the reason for the science of negotiation, the validity of universal negotiation concepts, the definition of culture and the existing research on intercultural negotiations. In the second chapter, I discuss concrete examples of how culture allegedly influences politics, such as in International Youth Politics and in the ASEM process. I also give some results from a survey that I carried out in 2004 (The extended version of the paper can be found at my webpage at http://www.karsten-wenzlaff.de). All examples cast a doubt on whether culture really influences politics.     

“发现汉语”及其“天下精神”

19世纪末期,以西方国家为中心和参照的现代化进程的铺展和中国国家制度的疾速衰竭,使汉语在世界语言的中心地位也发生了颠覆式的位移,逐渐滑落到边缘地位,"汉字文化圈"也呈现出破裂的态势。21世纪,中国在政治、经济、文化各方面的现代化实践及其重大转型,为汉语的复兴和精神重建提供了一种可能性。在这种全新的时代语境和历史背景下,将重新"发现汉语"及其"天下精神"作为一种新的文化命题,这意味着以西方文化为轴心的单向度的世界文化秩序,面临着巨大的危机。以汉语复兴为切入点,中国文化将成为解构文化帝国主义的重要力量,并提供了一种可能性。同时,在重新"发现汉语"的过程中,我们应该在吸收其他语言文化资源的同时,坚持汉语及其文化形态的输出立场,摒弃中西文化之间的二元对立思维模态,建构一种语言的"天下精神",从而使汉语在文化全球化中发出中国的声音。     

近代东亚三国西学成因及其比较

对东西文化关系问题上的不同立场而衍生出来的近代文化融合体,亦称近代东亚三国西学。其主流文化融合体在中国表现为“中体西用”;而在朝鲜与日本分别表现为“东道西器”和“和魂洋才”。近代三国西学形成,虽说在形式上存在着诸多相似之处,但因三国社会历史条件等诸多因素的差异,使得近代东亚三国西学又在内容上呈现出很多不同的特点。这主要体现在三国近代形成的文化融合体中的西学份量及其对传统的反思。     

The tone of laughter and the strangely warm comedy of Hagimoto Kin'ichi

Featuring the comedian Hagimoto Kin'ichi as on-screen father, the hybrid drama-variety show Kinchan no doko made yaru no! (How far will Kinchan go! 1976–1986) won a loyal following of viewers and critics who praised the ‘warmth’ of its parodic television family, describing it as affectively more real and compelling than depictions of the family in traditional dramatic portrayals. Through close readings of scenes from the show and the critical discourse surrounding it, I consider how the show created a consensus that its laughter was tonally warm, and thus well fitted to the domestic space in which television would be viewed. Further, I argue that the show's producers created this impression by inserting the show and Hagimoto's public persona within contemporary discourses on laughter, domesticity, and normative femininity. In doing so, my analysis highlights the ascendant role commercial television played in shaping and harnessing these discourses, and re-assesses, through the lens of the affective experience of 1970s and ’80s media culture, the cultural shifts taking place in Japan during these decades.