There are obvious identity and parallelism existing in the myth structures, thinking modes and theme concepts between The Mo Scripture of the Zhuang and the Bible. Through the research methods of case study and integrative analysis, we compared them with each other from a new perspective, which help us to understand the historical cultural connotation and cognitive value of the worldwide myths of “the floods destroying the world and human’s rebirth.” It is the same development phases and basic needs in human being’s history that made the similarity in the mode of flood myths; the flood myths reflects the historical evolution of human being’s social marriage system; the cosmology that the flood myths express is the drainage divide between the civilization era and barbarism era of human beings.

The Kam-Tai languages family, an aggregation of linguistic study, maintains plenty of significant generalities in their ballads culture. Due to the influences and limitations brought by the manner of articulation, phrase expression, cultural circumstances etc., the half rhyme still remains in the metre of the Kam-Tai’s ballads. In the meanwhile, it gradually engendered the end-rhyme, influenced by the culture of the Han and other ethnic groups, and formed a widely-used metre with half and end rhymes. According to the conditions of the Kam-Tai’s ballads, it is speculated that the five-word half rhyme is a rather popular and stable metre form in their ballads.

In the field of the kinship study, the fiction kinship is an important topic. The non-genetic kinship is very common among the Yaos, especially the custom of promissory parenthood. It is a simulation of real parenthood, which came into being based on the psychological need of belief. It is a way that the Yao people are familiar with to pray that their descendants have good health and the family, as well as a practical strategy of establishing social network.

By jumping out of the traditional thinking which studies from the inside of “blood kinship”, and focus on affinity and geographical relationship, we can find that the ancestors are the mark of the Bunu-Yao determine the exogamy, identify and handle interpersonal relationship. The relationship between people and their ancestors is one closely connected with practice, even the relationship among ancestors is mutually cooperative. Therefore, the ancestors make difference in blood kinship, affinity and geographical relationship. They are “social public gods” as well as “family’s gods”, which indicates the endeavor of local belief to resolve the contradiction between individual and collective in society.

Cultural articles are of great importance in cohering national spirit and safeguarding national cultural dignity. As for understanding the social meaning of the original residents’ cultural articles, it can be realized by explaining the social local context. These articles are in a belief system that differs from the special groups in western society, inside which there is an inherent spirit value system. The knowledge meaning these articles have will change and even lose, if we move them away to a context “far from the right circumstance”. Are the artifacts of the non-western original residents stuff or art? Culture or “non-culture”? Should western society return the non-western articles to their original place? These related issues became classic in anthropological field. Lots of anthropologists made the original residents’ artifacts in a context of encounter, entanglement and openness, and make dialogue and introspection toward this.

“Tradition” is the key word shared in humanities and social science. When Chinese modernization goes deeper, different kinds of social problems appear, and people started to focus on the value and meaning of Chinese traditional culture for the development of modern society. Since the protection of intangible cultural heritage promote overwhelmingly, people have paid more and more attention to tradition. However, there are various views on the concept of “tradition”. On Tradition is the first book in the west which discusses tradition comprehensively and systematically. It presents the implication, evolution, tendency and some other key points of tradition. Though it cannot be applied completely to Chinese reality, as a comprehensive and systematic book on tradition published in the process of modernization, it contains many ideas we can learn from.

The field revisit starting in 1980s marks the beginning of Chinese anthropology of new era. It opened up a research area for rural anthropology. Meanwhile, the study of Han community drove Chinese anthropology to walk out of the development path attached to ethnology. The field revisit in southwest minority regions was part of the revisit plan. The field visit in southwest minority regions is subordinate to the theoretical paradigm of Han community from the aspects of problem consciousness and research direction. Meanwhile, we should bring ethnic minorities into the whole Chinese nation to form “pluralistic integration”, and use community research to settle ethnic identity. Therefore, we can regard field visit as field investigation and theory construction centering on Han community.

Based on the first-hand survey data, the research on the gender difference of successful employment among graduates of universities and colleges and the influencing factors discovers that boys’ employment rate is 9.4 percentage points higher than girls’. In the case of controlling other variables, the gender difference still remains. Human capital and family background have great influence on the graduates’ successful employment. These can also explain part of the gender difference. Graduates of different genders will choose two distinct ways to seek jobsboys will be mainly influenced by human capital while girls will more rely on the family background.

A questionnaire survey is conducted among 2914 graduates in 2013 from 17 universities and colleges. This survey data describes the difference of initial employment between rural and urban graduates, and presents the initial employment feature of rural graduates. This research finds that rural and urban university students have significant differences from the aspects of employment preparing, career choosing and employment. The initial employment of rural graduates is in disadvantageous situation.

Based on empirical data of 2768 graduates from 17 Chinese colleges and universities, we analyze the relationship of three variables, i.e., urban and rural areas, level of university and occupation acquirement. The research shows that urban students are superior to their rural counterparts in the aspects of employment rate, average monthly incomes of initial career and career satisfaction. However, when the level of schools is taken into consideration as an intermediate variable, the differences practically vanish. In the era of mass higher education, urban-rural differences are mainly not in gaining opportunities as an entrant, but in obtaining high quality higher education resources.

Nowadays, there are four new contradictions in the process of citizenization of migrant workersnegative correlation between welfare payments and transformation of identity, serious dislocation between sharers of the contribution made by migrant workers and undertakers of responsibility, dynamic vicious situation where migrant workers are allocated too little wealth but too much risk and lack of the coping mechanisms about the strong group anger among migrant workers. Hence, in the future, the citizenization of migrant workers should focus on promoting the liberalization of migration of population in the country, promoting the equalization of basic public service, making migrant workers economically on the middle and ensuring their status of subjectification.

Tang Junyi, Mou Zongsan and Xu Fuguan pay attention to the comprehension and interpretation of the Confucian classics and are consistent in methodology. They criticize the methods and strategies of reading classics taken by Qian Jia School and they lay stress on the importance of objective understanding, highlight the initiative of interpretative subject, and emphasize by the experience interpreting the Confucian classics with the attitude of sincerity and respect. In addition, their classical interpretation method coincides with many western hermeneutic ideas.

One of the most influential versions of modern war ethics is from Michael Walzer. In his theoretical assumptions, he mainly criticizes realism and suggests that moral evaluation completely apply to war. As for the justice issue of making wars, he amends legalism paradigm and points out that besides fighting against aggression, righteous wars also means striking first to gain the initiative and military intervention. As for the justice issue of war time, he advocates combining moral absolutism in normal times and utilitarianism under the most critical situations. For Walzer, the basis of war ethic thoughts is communitarianism.

“Freedom, equality, justice, and rule by law” is the concentration of the basic idea of socialist core values at the social level, which reflects the fundamental value attributes behind the socialist system with Chinese characteristics and vividly embodies people’s longings and unremitting pursuit of the ideal social system. The key to constructing socialist core values is to correctly perceive and understand the requirements of these values and put them into practice in all aspects of social life and transform them into systematic support.

As a kind of psychological experience, subjective well-being is related with people’s needs. It not only reflects whether a person is satisfied at the material level or not, but also shows whether he is psychologically healthy and harmonious. As a civilization form, ecological progress compatible with sustained prosperous biosphere and will be a sustainable civilization. In the theory framework of positive psychology and ecological ethics, subjective well-being and ecological progress has realized the unification of the subjective and objective, individual and society as well as perception, emotion, and action. On the basis of understanding their philosophical meaning and the value of the theory of psychology and ecology value and practice, to study the start-stop paths of the construction of ecological civilization from the perspective of subjective well-being is a dialectical developing road of the historical evolution of modern view on happiness. Based on this research idea, this article is going to deconstruct the ecological value of subjective well-being from the two aspects of theory and practice in order to dig out the psychological implication of the ecological progress and its dynamic interpretation.

During the pre-Qin period, there is the political idea “to revere the past and despise the present”Confucius claims “love of the ancient”; the philosophers have the argument of whether “following examples of the ancients”. All these are the opposite side of “despising the present”. The criticism of the idea “to revere the past and despise the present” has ultimately evolved to “political reform” policies. In Han Dynasty, respecting Confucian classics won the day, and “to revere the past” has its text form. “To revere the past and despise the present” has become a social concept and extend to literary field. Heng Tan and Wang Chong’s criticism of “revering the past and despising the present” is to rectify the social morality. They criticized “revering the past and despising the present” in literature appreciation which is advocated by contemporary writers. Cao Pi criticized “revering the past and despising the present” to develop contemporary literary and established “Seven Scholars of Jian’ an” as classics. Ge Hong criticized “revering the past and despising the present” from the perspective of literary development rule to publicize the literature development view. The criticism of “revering the past and despising the present” in each era will undoubtedly bring contemporary literary classics and thus form the history of literary. To “revere the past” has obtained its reasonable and legitimate position in the literary history form. It has become a rule to elaborate the past and outline the present as previous works were narrated or even upheld in Book of Song-Biography of Xie Lingyun by Shen Yue; The Literary Mind and Carving of Dragons-Time Sequence by Liu Xie; Shih-Pin Prefaces by Zheng Rong. “Revering the past and despising the present” in literature appreciation has transformed into “understanding the text” and “to become a bosom friend of the writer” in order to grasp the true meaning of the work. Thus, the literary development has entered a phase of not only inherit the “traditional rule” but also create “today’s tune”.

Zhi Yu’s Collection of Articles of Various Styles has articles of 13 styles according to the document existed and the classification of styles by The Selected Literary Works, which are Fu, Poem, Qi, She Lun, Ode, Fu Ming, Historical Record, Proverb, Inscription, Eulogy, Lament, Epitaph and Book of Prophecy. Collection of Articles of Various Styles, as an important accomplishment of the conclusion of pre-generation literary works of the Western Jin Dynasty, is not only the conclusion of the legacy of Han and Wei literature, but also the criticism of the traditional Han and Wei literature. The main achievements of Collection lie in collecting works, distinguishing literary forms, tracing the origins, differentiating styles and especially creating a compiling style.

The creation time of Miao Xi’s military ballads has been controversial all the time. The military ballads written by Miao Xi were not written in Taihe first year (AD 227) of Emperor Ming of Wei Dynasty, but in Jingchu first year (AD 237). This can be inferred through the exploration of the original stories about Emperor Wen and Emperor Ming of Wei in Miao’s military ballads, and the “inherent” connotation between Emperor Ming and his ministers as well as the construction time of the ritual and music culture in the reign of Emperor Ming. On the basis of this inference, we can not only determine the creation time of Miao’s ballads, but also the creation time of the works related to the mentioned events. What’s more, we can also determine when Cao Pi wrote his poem Yuqiao, and even an unrecorded locust plague in the period of Emperor Ming, which makes up the insufficiencies of the historical records.

The argumentation concerning the differences between the original order of works in The Odes of Chu and those of The Annotation of the Verses from the Odes of Chu, cannot prove that the orders of the verses in The Annotation of the Odes of Chu are not the original ones in The Odes of Chu. There are three arguments that draw frequent attention. In the Annotation of the Verses from the Odes of Chu, the words “all explained in The Nine Debates” appeared in the annotation of The Nine Elegies, explained “Nine” in The Nine Debates and “summon” in The Requiem. All these merely indicate that Wang Yi’s version is possibly different from that of The Annotation of the Verses from the Odes of Chu. It is very likely that his annotation towards The Odes of Chu was based on Song Yu’s The Nine Debates. The contemporary versions of The Annotation of the Verses from the Odes of Chu are multitudinous, which roughly contain the annotations of five phases.

After analyzing the rhymes used in their Fu (a literary form with rhyme), we can find that rhymes Meicheng et al. utilized were generally consistent with those prevailed in the period of Pre-Qin Dynasty such as The Book of Songs and The Odes of Chu, but also possessed the features of the rhyme system in the Western Han Dynasty. Therefore, these Fu works were probably created in the beginning of the Western Han Dynasty, which can be proved in Western Capital Miscellanea. The seven Fu works that King Xiao of Liang et al. created in Wangyou (forgetting worry) Pavilion showed us the development of the Cifu, and the original features of literary activities in the early stage of the Western Han Dynasty. The creation of four-character Fu indicated a development trend that spread out gradually, and that the courtiers eulogized their monarchs became one of the important topics in Cifu. The literary courtiers created Fu according to different topics in groups, the ethos that literati competed with each other on their literary brilliancy and talent were popular in the feudatory kingdoms.

Fu of Going Outside is written in July, the second year of Jianzhong; Fu of Going Back to Palace is written in July, the first year of Xingyuan; Fu of Huai Zhong is written in December, the second year of Zhenyuan; Fu of Shining Water is written in February, the eighth year of Zhenyuan; Fu of Moon in Autumn is written in August, the eleventh year of Zhenyuan; Fu of Return is written in August, the twelfth year of Zhenyuan; Fu of Jade in Stone is written about between the fourth year of Jianzhong and the fourth year of Zhenyuan; Fu of King in His Day is written in the sixth year of Zhenyuan; Fu of Hiding Imperfection in Perfection is written in the seventh year of Zhenyuan or a little bit earlier; Fu of Hong Yazi the Soldier is probably written between the fourteenth year of Dali and the second year of Jianzhong; Fu of Spring Plate is probably written when he was young and lived in Min area; Fu of Hiding Ice is about written in the fifteenth year of Zhenyuan; Fu of Metre and Sound is written during imperial examination before he passed it.

The development of the kindergarten curriculum in Guangxi can be divided into four stagesthe simulating and learning stage from Qianlong period of the Qing Dynasty, to the eve of the founding of PRC (1771—1949); the rectifying and standardizing stage from the founding of new China to the Great Cultural Revolution (1949-1977); the diversified development stage from the reform and opening-up to the end of the 20th century (1978-2000); the characteristic innovation stage from the beginning of the 21st century (2001-). The development has shown its own characteristicsfrom copying and imitation to learning and innovation; the course aims had shifted from intelligence concerned to all-round development; the types of the course had transformed from separated course to comprehensive course, from a single subject to unit course, theme course and integrated course. The emergence and development of the kindergarten curriculum in Guangxi has a close connection with the history, culture, preschool education organization development and curriculum theory and practice both at home and abroad, manifesting the cultural trait of openness, inclusiveness and adaptiveness in the development of Guangxi’s preschool education curriculum.

This study is to investigate through a questionnaire survey the need and attitude of the primary Chinese learner towards Chinese culture learning, digitalized Chinese learning and the games in Chinese learning. The findings of the survey are as follows. First, generally, overseas students are interested in Chinese culture, and customs, geography, language and arts, especially cultural differences, but in-class learning can basically meet their demands. Second, overseas students have the material condition to conduct e-learning, and they are willing to use electronic equipment like cell phone, computer to learn Chinese. Third, overseas students are not interested in computer games and they value a lot the edutainment and convenience.

Huang Yan-pei is a forerunner of modern Chinese vocational education. His thoughts of vocational education, profound and systematic, have been exerting great influence over the development of vocational education of modern China. Such ideas as the grand vocational education, the balance between knowledge and skills, personality education, human-oriented, and social fairness, advocated by Huang Yan-pei, can be an inspiration to the development of rural vocational education in modern Chinese ethnic minority areas. Also, the rural vocational education should learn from the essence of Huang Yan-pei’s thoughts on vocational education, sum up historical experience, aim to improve the quality, employment and service in education, and cultivate more and more intellectuals for the economic and social development of ethnic minority areas.

The idea of seeking truth, working hard and being loyal and responsible, the core of traditional neo-Confucianism of the Song Dynasty, provides the theoretical foundation and cultural confidence for forming the system of multi-leveled Huxiang musical culture. Taking “Huxiang musical culture during the Song Dynasty” as a point, this paper tries to sort out the logical relationship between the development of musical culture and the rhythm of the times from a historical view, and point out the historical value of Huxiang musical culture so as to carry forward Huxiang cultural spirit and supply detailed historical evidence for popularizing Huxiang artistic style.

After the full-scale war of invading China launched by the Japanese imperialists, Chinese artists devoted themselves to salvaging China from subjugation. Due to the War of Resistance against Japanese Aggression, the argument “art for art’s sake” or “art for life’s sake” in the art circle was gradually settled, and the theory of saving the nation by art among the elite artists was also dispelled. The War of saving the nation from peril changed artists’ aesthetic consciousness, and then, they themselves who used to be traditional elite artists became soldiers in the War.

After the changes of administrative region of Cangwu County sorted out during the Han and Tang Dynasties, it is found that during the period of Han and Sui Dynasty, Guangxin County of Cangwu Prefecture was in Wuzhou city of Guangxi. However, from the year of 607 to 618 of Sui Dynasty, Cangwu Prefecture temporarily belonged to Fengchuan city (now the Fengkai city in Guangdong province), so nowadays the ancient site of Guangxin County is in dispute. “Guangxin” should be the regional label and cultural symbol shared by the border areas between Guangxi and Guangdong, and local government and cultural department should develop the cultural symbol and spirit in accordance with the local history.

The Ma-steel constitution is a typical management model in the process of industrial management of the Soviet Union, and the country’s industrial guideline is to give priority to the development of heavy industries. The Constitution’s formation is based on these two logical cluesone is that, on the guidance of ideology and Marxist management, its practice logic is to further implement Taylorism and Fordism in Magnitogorsk factory by law; the other is the collaborative logic that it aims to make a compromise between the planned economy with two sides of the same bureaucracy and the authority of leaders of Charisma like Lenin and Stalin so as to make an effective control on time. The interaction of the two points constitutes the field of embryology consisting of one-head leadership, hierarchical management, economic accounting, and labor competition.

In China, with the rapid development of new pattern urbanization, of economy, and of urban expansion, a large migrant population rushes into the cities for jobs so that the system of urban public service faces many challenges. Currently, in the western cities, concerning the public service supply for migrant population, the serious problems are the obstacles appearing in the public service supply and its insufficient fund. In order to solve these problems, it is a must to strengthen the management standardization of migrant population, ensure a sufficient supply of necessary funds of the public service for migrant population, and bring the government into a leading role in the supply of public service.