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71.
In Sikhism, the turban is a sign of adherence to faith and fighting for justice; for Sikh men, it can also be considered essential to manhood (Chanda & Ford, 2010 ). The authors provide an introduction to Sikhism and discuss the turban's importance to Sikhs. Next, they present a self‐reflective case of one individual's experience of the decision to tie a turban and discussion of that case. Finally, the authors discuss implications for counselors. 相似文献
72.
Pashaura Singh 《Sikh Formations》2018,14(3-4):260-279
ABSTRACTMillennial Sikhs are second- or in some cases third-generation children born in North America in the last two decades of twentieth century. They have been actively involved in the process of ‘renewal and re-definition’ of the Sikh tradition. Cross-cultural encounters heighten their sense of identity. They constantly draw from their Sikh inheritance the universal values of social justice and equality to reach out to their non-Sikh neighbors and to fight against discrimination and injustice. Their principal strategy has been to downplay the Punjabi cultural traditions of their parents and to highlight the universal aspects of their faith in their dealings. Although they have consciously stayed away from the ‘factional politics’ of gurdwaras, they have made incredible strides in Sikh activism and political arena. 相似文献
73.
74.
Shabnam Javdani Sukhmani Singh Corianna E. Sichel 《American journal of community psychology》2017,60(3-4):439-449
In this article, we describe ethical tensions we have faced in the context of our work as intervention scientists, where we aim to promote social justice and change systems that impact girls involved in the juvenile legal system. These ethical tensions are, at their core, about resisting collusion with systems of control while simultaneously collaborating with them. Over the course of designing and implementing a randomized controlled trial (RCT) of an ecological advocacy intervention for girls, called ROSES, ethical paradoxes crystalized and prompted us to engage in critical reflection and action toward the aim of moving away from conducting research on legal‐system‐involved girls and moving toward a more democratic, participatory process of inquiry with girls. Our experience revealed two intertwined paradoxes that ultimately served generative purposes. First, in collaborating with legal system stakeholders, we observed a single story of girls’ pathology narrated for girls, without girls, and ultimately internalized by girls. Second, in reflecting critically on the ethical implications of our study design, it became clear that the design was grounded in a medical model of inquiry although the intervention we sought to evaluate was based, in part, on resistance to the medical model. We describe emergent ethical tensions and the solutions we sought, which center on creating counternarratives and counterspaces that leverage, extend, and disrupt our existing RCT. We detail these solutions, focusing on how we restructured our research team to enhance structural competence, shifted the subject of inquiry to include the systems in which youth are embedded, and created new opportunities for former research participants to become co‐researchers through formal roles on an advisory board. 相似文献
75.
This article examines the rights-based discourse deployed by Sikh advocacy organizations, the Sikh Coalition and Sikh American Legal Defense & Education Fund, in order to carve an inclusive space within the United States. We interrogate the deep violence of forgetting embedded within this politics that not only sanctions American values and their regulatory might globally, but also integrates the foundational anti-blackness of Western subjectivity into the conceptual structure of Sikhism. Reconsidering these attachments to the American political project and the white-settler state, we argue Sikh organizations fasten Sikhs to ways of life that are inimical to their own flourishing. 相似文献
76.
Birinder Pal Singh 《Sikh Formations》2017,13(3):162-180
This paper is a sequel to Himadri Banerjee's earlier study of 2010. It tends to describe the socio-economic profile of the Mazhabi Sikhs settled at Shillong and Guwahati for the last more than a century. These safai karamcharis (sweepers) had been keeping the two cities clean but themselves lived in worst slums. An attempt is made to understand issues of their social networks and survival strategies in a milieu hostile to ‘outsiders’. It is seen what makes them stick together, maintain their ethnic and religious identity and stay connected with Punjab as well. 相似文献
77.
78.
Leher Singh 《Child Development Perspectives》2021,15(2):110-116
Bilingual environments are more complex than monolingual environments. To adapt to this complexity, bilingual infants may navigate their environment in fundamentally different ways than monolingual infants. Drawing from visual, social, and linguistic processing, in this article, I present evidence to suggest that bilingual and monolingual learners demonstrate basic differences in the distribution of attention. Across these areas, bilingual learners appear to orient to novel information over familiar information, more so than monolingual learners. Attending more broadly within one’s environment may support flexibility of learning within a complex environment, where underlying structure is harder to detect. However, broad exploration may also protract the process by which underlying structure is detected and learned. This may introduce developmental costs, such as delayed specialization in the native language observed in bilingual infants. In this way, bilingual infants may explore their surroundings in a manner distinct from monolingual infants that is both responsive to and adaptive for a relatively complex environment. 相似文献
79.
Jorge A. Gonzalez Belle Rose Ragins Kyle Ehrhardt Romila Singh 《Journal of business and psychology》2018,33(1):89-104
Purpose
Most work–life research focuses on the spillover of the nuclear family to the workplace, offering little insight into how other family relationships and friendships can spill over to affect employees’ organizational attachment. Past research has also overlooked the role of relationship quality and the mechanisms underlying these life-to-work spillover effects. Addressing these shortcomings, we integrate the systemic model of community attachment with job embeddedness theory to develop a model of community relational embeddedness and then use this model to examine how nonwork relationships connect people to their workplaces.Design/Methodology/Approach
We used survey data from a national sample of 2025 accounting professionals and tested mediation hypotheses using structural equation modeling.Findings
Employees’ relationships with friends and family predicted their attachment to their communities, which in turn predicted their workplace turnover intentions. Supporting our theoretical model, bonds with friends and family predicted moving intentions, and community fit and sacrifice mediated these effects. Community fit and sacrifice also predicted work turnover intentions indirectly through moving intentions. Tests also revealed that, surprisingly, friendships had a stronger impact on community attachment than family.Implications
Employees are connected to their organizations through an array of close community relationships that extend beyond the nuclear family (i.e., spouse, children). Organizations can enhance employees’ workplace attachment by recognizing the role of friends and offering work–life programs that use a broad conceptualization of family (e.g., adult siblings, parents).Originality/Value
Our study illustrates the importance of community relationships to workplace attachment, and the need to incorporate relational quality, nonnuclear family, and friendships in future research.80.
Birinder Pal Singh 《Sikh Formations》2016,12(2-3):191-206
ABSTRACTIt is an attempt to understand the terms of discourse of the Sikh militancy that assumed international proportions in the last quarter of the twentieth-century Indian Punjab. Numerous militant organizations emerged during the struggle that individually and collectively articulated their position on issues like religion, nation and violence that formed the bedrock of their movement that may be classified as religious nationalism à la Juergensmeyer. Their views have been culled from booklets, pamphlets, handouts, posters and press statements released from time to time. 相似文献