Analysis on the Cultivation of Modern Chinese Farmers' Values from the Perspective of Traditional Political Culture

Farmers in traditional China have formed the cultural psychology of being reluctant to move from native land and hate to change during the long- term closed production and life. This has exerted negative effect on the values cultivation of farmers today,who possess weak democratic consciousness,low legal spirit and cultural quality as well as strong antagonistic psychology. Measures should be carried out to cultivate their modern values. Firstly,construction of villagers' self-governance system should be stressed. Secondly,political socialization should be perfected to improve farmers' political culture. Furthermore,channels of political participation should be widened in order to gradually promote the ordered political participation of farmers.

Determinants of Home Deliveries by Pregnant Mothers in Lumbo Chabbobboma Zone of Gwembe District in Zambia

Background: Home deliveries is still high globally at 42% WHO 2022, due to high home deliveries, maternal death is also high at 43% globally. In sub-Sahara region home deliveries still high. Giving birth at health facilities in most of sub-Saharan African countries Zambia inclusive is still a challenge whereby more than 51% of first-time mothers give birth at home and this gives a risk of high maternal and perinatal deaths. Therefore Reducing number of home deliveries is important to improve maternal and perinatal health issues. In this study, the aim was to investigate the determinants of home deliveries by pregnant mothers in the Luumbo zone of Gwembe district, Zambia. Purpose: Access to skilled care and facilities with capacity to provide emergency and newborn care is critical to reduce maternal death. In Zambia 42% of women still deliveries from home, suggesting a persistent challenge for women to seek, reach, and receive quality maternity care. This study aimed investigate the determinants of home deliveries by pregnant mothers in Luumbo zone of Gwembe district, Zambia. Methods: The study was conducted among postnatal mothers who came for postnatal care at 6 weeks in Luumbo Chabbobboma clinic in Gwembe district southern province of Zambia. This was a descriptive cross-sectional study where a Simple random sampling technique was used to select 105 women of childbearing age who attended postnatal and had a recent delivery. Data were collected using a researcher-administered structured questionnaire to identify determinants of home deliveries in Luumbo Chabbobboma zone. Data analysis was done using SPSS computer software version 27.0. Both descriptive and inferential (chi-square test) analyses were performed and statistical significance was taken at α ≤ 0.05. Results: The results show that 46 (43.8%) respondents were in the age bracket 20 - 29 years. Of the 105 respondents included in the study, 24 (22.9%) of them delivered from home. The results show that high maternal age (p = 0.03), occupation (p = 0.024), distance to the facility (p = 0.014), means of transportation (p = 0.023), multiparity (p = 0.01), timing and number of ANC visits (p Conclusion: From this population. The major reason why women still deliver at home was long distance to the nearest facility. To reduce maternal and perinatal mortality access to health facilities by pregnant women needs to be improved. There should also be active engagement of the traditional and religious institutions in the area.

Social Classes and Cultural Connotations of Yangzhou Home Gardens during the Late Qing Dynasty and the Republic of China

During the late Qing Dynasty and the early period of the Republic of China(1870-1930),the social classes in Yangzhou were basically dominated by officials,businessmen,and scholars.In the building number,scale,and functional evolution of their home gardens,these three classes were different,reflecting abundant connotation of characteristic of the time and regional culture,revealing the inheritance path of Yangzhou culture,as well as the richness and diversity of home gardens in Yangzhou during the late Qing Dynasty and the early period of the Republic of China.

China is home to 56 ethnic groups. ChinAfrica presents a regular introduction to these colorful cultural groups.

Korean THE Korean people mainly reside in northeast China, Their largest concentration is in the Yanbian Ko- rean Autonomous Prefecture in Jilin Province. They can also be found in Heilongjiang and Liaoning provinces and the Inner Mongolia Autonomous Region, They have their own spoken and written language, Korean. which is also the official language of South and North Korea. The ancestors of the Korean ethnic group - mostly peasants fleeing their oppressive feudal landlords - migrated from the Korean Peninsula around the late 17th century. When they settled down in China they gradually formed unique customs, Today.

China is home to 56 ethnic groups.ChinAfrica presents a regular introduction to these colorful cultural groups.

MAINLY distributed over Yunnan. Sichuan. Guizhou provinces and the Guangxi Zhuang Autonomous Region, the Yi is an ethnic minority with a long history and splendid culture within southwest China.

China is home to 56 ethnic groups. ChinAfrica presents a regular introduction to these colorful cultural groups.

Tibetan THE Tibetan ethnic minority mostly lives in the Tibet Autonomous Region,but there are also Tibetan communities in Qinghai,Gansu,Sichuan and Yunnan provinces.The places they live are mostly highlands and mountainous areas studded with snow-capped peaks.

China is home to 56 ethnic groups.ChinAfrica presents a regular introduction to these colorful cultural groups.

Mongolian AN ethnic group known for ＂growing up on horsebacks,＂ the Mongolians live mostly in the In- ner Mongolia Autonomous Region in the northern part of China, which includes vast tracts of excel- lent natural pastureland with numerous herds of cattle, sheep, horses and camels. The rest are also distributed in Liaoning Jilin. Heilongjiang. Qinghai and Gansu provinces. Living on grasslands and relying on raising stock as their economic mainstay, the Mongolians have kept their nomadic living style for hundreds of years. Mongolian herdsmen used to live in yurts,which were usually seven to eight feet high and 10 feet in diameter, with an opening in the top of the umbrella-shaped roof. The structure can offer ideal ventilation and good protection against wind and cold. After the mid-20th century, as more and more herdsmen ended their nomadic life and settled down, they began to build yurt-like houses made of mud and wood.

China is home to 56 ethnic groups. ChinAfrica presents a regular introduction to these colorful cultural groups.

KazakTHE Kazak people, mainly living in the Xin- jiang Uygur Autonomous Region in northwest China, can also be found in Gansu and Qinghai provinces, where they live in small groups. The Kazak language is a fnember of the Turkic branch of the Altaic language family. The written language originally used the Arabic al- phabet. It is still in use but a new Latinized form was developed in 1954.

China is home to 56 ethnic groups.ChinAfrica presents a regular introduction to these colorful cultural groups.

Bouyei ）） MOST of the Bouyei people live in south Guizhou Province in southwest China, with the rest living scattered in Yunnan and Sichuan provinces and Guangxi Zhuang Autonomous Region. As valley dwellers blessed with rivers, they enjoy a fertile land and mild climate, mak- ing their living from agriculture.

China is home to 56 ethnic groups.ChinAfrica presents a regular introduction to these colorful cultural groups.

Uzbek〉Region：Around the 16th century,Uzbek businessmen traveled along the Silk Road to sell their goods in China.Some of them settled down in northwest China and formed the Uzbek ethnic minority of China.Today,they mainly live in the Xinjiang Uygur Autonomous Region.〉Population：Around 14,000〉Language：The Uzbek language belongs to the Turkic branch of the Altaic family.

China is home to 56 ethnic groups. Chin Africa presents a regular introduction to these colorful cultural groups

THE Hanis are an ethnic farming group living in the mountainous area between the Honghe and Lancangjiang rivers in the south of Yunnan Province. Their language had no characters of its own until the Chinese Government helped to create a set of characters based on Latin in the 1950s.

China is home to 56 ethnic groups.Chin Africa presents a regular introduction to these colorful cultural groups

DongTHE Dong people live mainly in Guizhou and Hunan provinces though they can also be found in the Guangxi Zhuang Autonomous Region, as well as Jiangsu, Guangdong and Zhejiang provinces. In addition to agriculture, they make their living by growing timber trees, which are then logged and sold. Trees are so important in their lives that they have a unique custom of planting 18 fir trees when a child is born. When the child reaches the age of 18 and gets married, the matured fir trees are felled and used to build houses for the bride and groom

Carry forw ard Soil and Water Ecological Culture and Build Rich and Beautiful Home

The most directly expressions of the relationships between human and nature lie in the relationships between human and water,human and soil（ stone）,human and vegetation（ plant）. Water,soil and vegetation are interdependent,restricted coexisted and developed from one another,which are integrated and correlated. The history of human＇s survival and development on the earth is one related continuously with water,soil（ stone）,vegetation（ plant）,which involves with the protection and reasonable utilization of water,soil and vegetation resources（ also known as soil and water ecological resources）,and it has summarized and accumulated abundant culture concerned with the harmonious coexistence of human with water,soil and vegetation,which is the soil and water ecological culture. All peoples of China have accumulated rich soil and water ecological culture in the long term,such as integrated view of nature,nature admiring,nature praising,nature protection and reasonable utilization of nature. It is especially important and urgent in the current times to carry forward soil and water ecological culture.

Healthcare Staff Perceptions of Patient Safety Culture in Nursing Home Settings—A Cross-Sectional Study

In nursing homes, knowledge about patient safety culture is still limited. This study investigates staff perceptions of patient safety culture in Norwegian nursing homes, measured with the Nursing Home Survey on Patient Safety Culture (NHSOPSC). 466 (69%) staff from 12 different nursing homes participated. The total percentages of positive responses for each patient safety culture dimension and differences in perceptions according to staff’s educational background and position were calculated. Multiple linear regression analysis was used to test if the NHSOPSC dimensions predicted participants’ ratings of the question “Please give this nursing home an overall rating on patient safety”. The proportion of positive responses was high, with six of ten dimensions having an average percentage above 70%. “Supervisor expectations and actions promoting patient safety” (88%), “feedback and communication about incidents” (87%), and a “non-punitive response to mistakes” (78%) had high average scores, while “staffing” (46%) and “training and skills” (56%) had the lowest average scores. Managers reported higher scores on all dimensions, except for “compliance with procedures” compared with other staff groups. Educational level had less influence on staff’s perceptions of patient safety culture than management position. The ten NHSOPSC dimensions explained 47.2% of the variance for the overall rating question “Please give this nursing home an overall rating on patient safety” (F [10, 384] = 34.39, p < 0.001). “Management and organizational learning” had the strongest unique contribution (28.1%). This study suggests that staff working at the bedside have confidence in their nursing managers’ attention to patient safety issues and that a non-punitive environment is prevalent in Norwegian nursing homes.

An Investigation of Chinese Undergraduates’Ability to Translate Chinese Cultural Items into English and Predictors of Such Ability

College English teaching in China has long focused on importing cultures of English countries while neglecting to enhance students’English competence in home culture.The present research aims to investigate Chinese non-English major undergraduates’competence in translating Chinese cultural items into English and the significant predictors of such competence.With a test and a questionnaire as research instruments,this study was conducted to assess 82 undergraduates’ability to translate three different levels of Chinese culture-specific items into English and explored the factors which might have affected the students’home culture translation ability.The results show that the participants did well in translating the surface layer cultural items,but their performance in sub-surface and deep layer culture translation tasks was far from being satisfactory.It was also found that students had positive attitudes towards Chinese culture and were willing to learn to express Chinese culture in English,but their English learning motivation in general was not strong enough,and they were not given much input on Chinese culture in their English class.Students’Chinese cultural knowledge and their awareness of the importance of learning Chinese culture in English were found to be the two significant factors that can predict their performance in the translation tasks.These findings have implications for the teaching of culture and cross-cultural communications in EFL classes.

高等教育在地国际化:意涵阐释、全球案例与中国借鉴

高等教育国际化是教育对外开放的鲜明特征,以跨境流动为主的高等教育国际化模式面临危机,学界将更多关注在地国际化模式。在地国际化致力于培养全体学生的跨文化交流能力,提升高等教育机构的国际治理能力,通过增强机构的文化多样性,提供文化敏感的国际化课程,加强国家间的对话与共享。全球主要国家通过国家战略、机构策略、国际课程、学生融合等方面实施在地国际化。我国在地国际化实践进入了新的历史阶段,但仍面对挑战。我国高等教育国际化在“弯道超车”和“变道超车”的过程中,应取人才培养本位,促知识流动、引战略转型;增强“本土留学”服务能力;创建富有中国特色的国际化校园环境,重塑国际化课程模式和实践;实施文化敏感的教学,加强文化引领;以微证书项目促进在地国际化的“流动性”。

明清鸡足山兴起中的多民族共塑与交融

大理宾川鸡足山是一座跨民族、跨地域、跨宗教的圣山。鸡足山在明清时期作为圣山兴起的过程,是区域社会中各民族对鸡足山景观的共同塑造、朝山盛节共庆、生产生活物资互通的过程,同时也是鸡足山被各民族接纳认可并被构建为多民族共享的文化符号的过程。一部鸡足山圣地的兴起史,于区域社会而言就是一段多民族共塑圣山的交往交流交融史。在各民族交往交流交融的实践过程中,鸡足山逐渐成为各民族共筑共享的精神家园。

乡村文化振兴视角下脱贫户可持续生计能力提升路径探析

乡村振兴面临着满足人民日益增长的美好生活需要的新挑战,同时也肩负着确保不发生规模性返贫的底线任务。乡村振兴战略实施以来,脱贫群众精神风貌有了很大改观,生活水平显著提升。但目前一些农户仍面临生计脆弱、内生动力不足等问题,需要注重提升其自主、自助、自为的可持续生计能力。文化振兴是乡村振兴的精神内核,也是提升脱贫户可持续生计能力的有效途径。从乡村文化振兴的视角看,提升农户自身抗逆能力和发展能力,一要激发其内生发展动力,为可持续生计提供动力源泉;二要提升其科学文化素质,为可持续生计提供智力源泉;三要加大乡村文化的供给力度,为可持续性生计提供政策保障。

“人民文艺”中农民历史主体性的想象与构建

“人民文艺”是以农民为主体的文艺。毛泽东将原本被排斥于现代文艺活动之外的农民作为文艺活动的主要对象,彻底改变了中国的文艺生态和文化生态。如果从其启蒙对象即工农大众来说,“人的文学”没有实现其目标。“人的文学”未能完成的“启蒙农民”“改造农民”重任,最后由“人民文艺”逐步实现了。“人民文艺”使农民完成了观念上的转换与更新。要深刻理解“人民文艺”,首先要理解区别于资产阶级现代性文化的无产阶级新文化,即新民主主义文化和社会主义文化。在新民主主义阶段,无产阶级新文化强调的是反帝反封建;到了社会主义阶段,则将“资产阶级文化”与“封建文化”一道作为批判和否定的对象。此时,“人民文艺”更突出革命农民对“无产阶级意识”的接受过程;“人民文艺”赋予了农民以新的“人民”品性,塑造具有无产阶级意识的“社会主义新农民”形象,成为其重要职责。

马克思主义中国化进程中农民传统文化的裂变与发展

农民是中国社会发展的重要群体。在几千年的历史文化长河中,中国农民传统文化既有其强烈的求新求变的内生发展动力,又维持了其稳定保守的传统思想基因,形成了中国农民独特的传统文化特征。近代西方列强的入侵,在冲击中国小农经济的同时,也让求新与保守并存为特点的农民传统文化在保守封闭与接受西化之间发生了裂变。马克思主义作为一种外来文化,与中国农民传统文化既有相异之处,也有相似之基。中国共产党人将马克思主义与中国具体实际相结合,不仅推动了马克思主义中国化进程,也推动了中国农民传统文化的改造与发展。