In the systematization and decipherment of unearthed inscribed slips and silk documents, the best work is done by Prof. Chen Mengjia at the part "Yi Li 仪礼" (Rites) in the Wuwei Inscribed Slips of the Han P...In the systematization and decipherment of unearthed inscribed slips and silk documents, the best work is done by Prof. Chen Mengjia at the part "Yi Li 仪礼" (Rites) in the Wuwei Inscribed Slips of the Han Period《武威汉简》, but it still made some slips in decipherment. The present paper proposes nine amendments to Chen-deciphered text of this part, which are concerned with the third and fourth bamboo slips in the chapter "Shi Xiang Jian Zhi Li 士相见之礼," the second and fifty-second bamboo slips in the chapter "Te Sheng 特牲," the tenth and nineteenth bamboo slips in the chapter "Shao Lao 少牢," the thirty-second bamboo slip in the chapter "Yan Li 燕礼"and the forty-forth bamboo slip in the chapter "Tai She 泰射." It is the author’s wish to offer some ideas for reference that might be useful to publishing a new edition of this part of inscribed slips.展开更多
This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Draw...This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Drawing on data from Qzone interaction among Chinese university students,this study focuses on ritual features,sequential patterns and interpersonal functions of hudui through the lens of Kádár’s(2013,2017)interpersonal ritual theory.The results show that hudui is co-constructed by the online participants with the symmetric pattern of mutual abuse,which distinguishes it from previous studies of jocular abuse(i.e.,the asymmetric pattern of abuser–recipient).They also reveal that hudui accomplishes various kinds of relational work,including fostering intimacy,enhancing mutual affection-based face and creating amusement.展开更多
The international US executive in foreign assignments faces more obstacles than his counterpart for domestic assignments. He has to pursue better coping skills for： cultural, communication and language, self-capabili...The international US executive in foreign assignments faces more obstacles than his counterpart for domestic assignments. He has to pursue better coping skills for： cultural, communication and language, self-capability, stress management, and adjustment issues in the foreign settings. Premature return can be obviated through improved pre-departure training and post-arrival mentoring. US expatriates who are selected for foreign assignments in culturally distant and operationally different countries have an especially important need for their development and training. The challenge to adapt and become functional and fluent in the local surroundings in a very short time is very difficult for the expatriate. The expatriate＇s strange and difficult-to-fathom foreign environment causes him to be anxious as he works hard to adjust and be effective. The obstacles of dealing with the different business customs, social etiquette, and language differences make it difficult for communication, operating environments, and building professional relationships in an appropriate manner. He has to deal with the strangeness and unfamiliarity during the initial period after his arrival in the foreign country. This is further compounded by the pressing need for him to show good performance and produce results in his foreign assignment. He struggles to adjust and to perform the technical aspects of his task.展开更多
Since ancient world, there are many strict rules on eating to show the difference between up class and low class. And in China there are also many rules to show that.
This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up a...This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up as an exclusive leadership function of the priests alone to lord it over others. It identifies lack of active participation by the lay faithful as one of the major factors escalating passive participation in the liturgical celebrations in Nigeria. In this way, the paper argues that rethinking ministerial leadership is a medium to promote active and parish liturgical participation. Their implications suggest the bishops and priests to ensure that the lay faithful take part fully aware of their ministerial leadership role, actively engaged in the rite and enriched by its effects. Employing descriptive and analytical methods, the mantra of the paper is that in a parish worship where liturgical ministers thrives well as ministerial leaders, it produces mature Christian faithful who know their faith, understand their liturgical roles and diligently exercise them. Such a parish community operates on a level of facilitative and participatory leadership where everyone is carried along through direct participation in directing the liturgical celebrations of the parish.展开更多
文摘In the systematization and decipherment of unearthed inscribed slips and silk documents, the best work is done by Prof. Chen Mengjia at the part "Yi Li 仪礼" (Rites) in the Wuwei Inscribed Slips of the Han Period《武威汉简》, but it still made some slips in decipherment. The present paper proposes nine amendments to Chen-deciphered text of this part, which are concerned with the third and fourth bamboo slips in the chapter "Shi Xiang Jian Zhi Li 士相见之礼," the second and fifty-second bamboo slips in the chapter "Te Sheng 特牲," the tenth and nineteenth bamboo slips in the chapter "Shao Lao 少牢," the thirty-second bamboo slip in the chapter "Yan Li 燕礼"and the forty-forth bamboo slip in the chapter "Tai She 泰射." It is the author’s wish to offer some ideas for reference that might be useful to publishing a new edition of this part of inscribed slips.
基金support the Department of Education of Guangdong Province and Center for Linguistics and Applied Linguistics at Guangdong University of Foreign Studies, China, for the project (2018WZDXM006) on the frontier research and theoretical innovations in interpersonal pragmaticsthe Youth Fund Project (Project No.: 19QN34) of Guangdong University of Foreign Studiesthe support from the Chinese Ministry of Education Research Project of Humanities and Social Science (Project No.: 16JJD740006) conducted by the Center for Linguistics and Applied Linguistics, Guangdong University of Foreign Studies.
文摘This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Drawing on data from Qzone interaction among Chinese university students,this study focuses on ritual features,sequential patterns and interpersonal functions of hudui through the lens of Kádár’s(2013,2017)interpersonal ritual theory.The results show that hudui is co-constructed by the online participants with the symmetric pattern of mutual abuse,which distinguishes it from previous studies of jocular abuse(i.e.,the asymmetric pattern of abuser–recipient).They also reveal that hudui accomplishes various kinds of relational work,including fostering intimacy,enhancing mutual affection-based face and creating amusement.
文摘The international US executive in foreign assignments faces more obstacles than his counterpart for domestic assignments. He has to pursue better coping skills for： cultural, communication and language, self-capability, stress management, and adjustment issues in the foreign settings. Premature return can be obviated through improved pre-departure training and post-arrival mentoring. US expatriates who are selected for foreign assignments in culturally distant and operationally different countries have an especially important need for their development and training. The challenge to adapt and become functional and fluent in the local surroundings in a very short time is very difficult for the expatriate. The expatriate＇s strange and difficult-to-fathom foreign environment causes him to be anxious as he works hard to adjust and be effective. The obstacles of dealing with the different business customs, social etiquette, and language differences make it difficult for communication, operating environments, and building professional relationships in an appropriate manner. He has to deal with the strangeness and unfamiliarity during the initial period after his arrival in the foreign country. This is further compounded by the pressing need for him to show good performance and produce results in his foreign assignment. He struggles to adjust and to perform the technical aspects of his task.
文摘Since ancient world, there are many strict rules on eating to show the difference between up class and low class. And in China there are also many rules to show that.
文摘This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up as an exclusive leadership function of the priests alone to lord it over others. It identifies lack of active participation by the lay faithful as one of the major factors escalating passive participation in the liturgical celebrations in Nigeria. In this way, the paper argues that rethinking ministerial leadership is a medium to promote active and parish liturgical participation. Their implications suggest the bishops and priests to ensure that the lay faithful take part fully aware of their ministerial leadership role, actively engaged in the rite and enriched by its effects. Employing descriptive and analytical methods, the mantra of the paper is that in a parish worship where liturgical ministers thrives well as ministerial leaders, it produces mature Christian faithful who know their faith, understand their liturgical roles and diligently exercise them. Such a parish community operates on a level of facilitative and participatory leadership where everyone is carried along through direct participation in directing the liturgical celebrations of the parish.
