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181.
The Symbolic Racism 2000 Scale   总被引:6,自引:1,他引:5  
The concept of symbolic racism was originally proposed 30 years ago. Much research has been done and the society itself has changed, yet many of the original items measuring symbolic racism remain in use. The primary objective of this paper is to present and evaluate an updated scale of symbolic racism. The scale proves to be reliable and internally coherent. It has discriminant validity, being distinctively different from both older forms of racial attitudes and political conservatism, although with a base in both. It has predictive validity, explaining whites' racial policy preferences considerably better than do traditional racial attitudes or political predispositions. Evidence is presented of its usefulness for both college student and general adult population samples, as well as for minority populations. Data using this scale contradict several critiques of the symbolic racism construct (most of which are speculative rather than based on new data) concerning the consistency of its conceptualization and measurement, the coherence of the symbolic racism belief system, possible artifacts in its influence over whites' racial policy preferences (due to content overlap between the measures of independent and dependent variables), and its differentiation from nonracial conservatism and old-fashioned racism.  相似文献   
182.
The Apostolic Faith Mission (AFM) is a classical Pentecostal church born in May 1908, influenced by the April 1906 Azusa Street Revival in Los Angeles. It was also born two years before the Edinburgh World Missionary Conference. Between then and now, the AFM followed a lone mission and evangelism journey outside the World Missionary conferences and the conferences on World Mission and Evangelism. Although the AFM grew from South Africa to six continents, its growth was encumbered by racist and colonial perspectives of mission and evangelism. Its first wave of missions was led by Indigenous South Africans at the Revival in Doornfontein and those from the neighbouring countries who worked in mines in South Africa. The second wave included organized missions by white South Africans, who unfortunately had to pull back from Southern African countries because of intensified struggles for liberation. The third wave was by local congregations that formed hubs for missions to specific countries (India and Pakistan). The fourth wave was by Zimbabweans who left their country because of difficult economic conditions. The isolation of the black churches in South Africa based on the influence of apartheid policies allowed black members to develop their own local ecumenical perspectives, which enabled them to have a broader understanding of mission and evangelism. This helped the church to move into the ecumenical world following the unity of the church.  相似文献   
183.
Comment by Aaron L. Mackler on 'Through Her I Too Shall Bear a Child': Birth Surrogates in Jewish Law by Elie Spitz
Reply by Elie Kaplan Spitz
Research Note by G. Scott Davis  相似文献   
184.
    
Data from an Australian community survey (n = 189) examining the predictors of prejudice against Muslim Australians were analysed. Using thematic analysis, we investigated the specific values our participants reported regarding their perceptions of Muslim Australians and Islam. We then investigated the relationship between prejudice against Muslim Australians, the most important value priorities given by our participants, and other prejudice‐related variables. After entry into a regression analysis, the participants high in prejudice were found to be significantly more likely to have lower educational levels and more right‐wing views. They were also significantly more likely to report high levels of national attitudes (i.e. stronger identification with Australian identity), concern about gender equality within the Muslim community, less concern about equality generally and report that Muslims were not conforming to Australian values. High prejudiced participants also scored higher in the reporting of negative media‐related beliefs, were more likely to perceive higher support in the community for their views than was the case and were more negative towards Muslim men than Muslim women. The implications for anti‐prejudice interventions are discussed. Copyright © 2011 John Wiley & Sons, Ltd.  相似文献   
185.
    
This paper makes the case that discourse analytic approaches in social psychology are not adequate to the task of apprehending racism in its bodily, affective and pre‐symbolic dimensions. We are hence faced with a dilemma: if discursive psychology is inadequate when it comes to theorizing ‘pre‐discursive’ forms of racism, then any attempts to develop an anti‐racist strategy from such a basis will presumably exhibit the same limitations. Suggesting a rapprochement of discursive and psychoanalytic modes of analysis, I argue that Kristeva's theory of abjection provides a means of understanding racism as both historically/socially constructed and as existing at powerfully embodied, visceral and subliminal dimensions of subjectivity. Kristeva's theory of abjection provides us with an account of a ‘pre‐discursive’ (that is, a bodily, affective, pre‐symbolic) racism, a form of racism that ‘comes before words’, and that is routed through the logics of the body and its anxieties of distinction, separation and survival. This theory enables us, moreover, to join together the expulsive reactions of a racism of the body to both the personal racism of the ego and the broader discursive racisms of the prevailing social order. Moreover, it directs our attention to the fact that discourses of racism are always locked into a relationship with ‘pre‐discursive’ processes which condition and augment every discursive action, which escape the codifications of discourse and which drive the urgency of its attempts at containment. Copyright © 2006 John Wiley & Sons, Ltd.  相似文献   
186.
    
Despite a strong commitment to promoting social change and liberation, there are few community psychology models for creating systems change to address oppression. Given how embedded racism is in institutions such as healthcare, a significant shift in the system's policies, practices, and procedures is required to address institutional racism and create organizational and institutional change. This paper describes a systemic intervention to address racial inequities in healthcare quality called dismantling racism. The dismantling racism approach assumes healthcare disparities are the result of the intersection of a complex system (healthcare) and a complex problem (racism). Thus, dismantling racism is a systemic and systematic intervention designed to illuminate where and how to intervene in a given healthcare system to address proximal and distal factors associated with healthcare disparities. This paper describes the theory behind dismantling racism, the elements of the intervention strategy, and the strengths and limitations of this systems change approach.  相似文献   
187.
    
The incidence of mental health problems, and their treatment, for immigrant South Asians in Britain appear to be similar to that of the White population. However, there are some significant differences in relation to problems of substance misuse, treatment for depression and suicide. Difficulties in acculturation and in developing an integrated ethnic identity may contribute to some of these differences. Drawing from narratives of marginal immigrant South Asian men, a range of themes is identified. The implications of these issues for therapists are discussed.  相似文献   
188.
    
This paper considers the transfer of somatic effects from patient to analyst, which gives rise to embodied countertransference, functioning as an organ of primitive communication. By means of processes of projective identification, the analyst experiences somatic disturbances within himself or herself that are connected to the split‐off complexes of the analysand. The analysty’s own attempt at mind‐body integration ushers the patient towards a progressive understanding and acceptance of his or her inner suffering. Such experiences of psychic contagion between patient and analyst are related to Jung’s ‘psychology of the transference’ and the idea of the ‘subtle body’ as an unconscious shared area. The re‐attribution of meaning to pre‐verbal psychic experiences within the ‘embodied reverie’ of the analyst enables the analytic dyad to reach the archetypal energies and structuring power of the collective unconscious. A detailed case example is presented of how the emergence of the vitalizing connection between the psyche and the soma, severed through traumatic early relations with parents or carers, allows the instinctual impulse of the Self to manifest, thereby reactivating the process of individuation.  相似文献   
189.
    
Previous discursive studies on the construction, reproduction and justification of racism have focussed on the accounts of perpetrators to the exclusion of the targets of racist talk. The current study redresses this imbalance by exploring the talk of targets of racism in Aotearoa/ New Zealand. Interviews were conducted with 24 participants, 19 Māori and five Pākehā partners. Our social constructionist discourse analysis identifies four primary discourses that participants drew on to account for racism, two of which resonated strongly with the literature and two which spotlighted new areas of interest. A discourse of ignorance functioned to allow participants to account for racism by highlighting Pākehā ignorance of Māori people and culture, and of racism itself. The second discourse implicated the media for emphasising negative Māori news, avoiding positive Māori achievements and promoting negative stereotypes. A third discourse constructed Pākehā as possessing an innate sense of superiority which contributed to racism, and fourthly, institutionalised racism was used by participants to construct a colonial society which continued to marginalise Māori. Finally we consider the implications of these findings with respect to existing literature, some implications around the intersectionality and relationship between these discourses, and the importance of potential gains in understanding made possible through the study of targets' perspectives. Copyright © 2015 John Wiley & Sons, Ltd.  相似文献   
190.
    
This study sought to determine changes in 121 White counseling students following their participation in an experiential, race‐based course taught in a group format. Pre‐ and postoutcomes were reported based on instruments that measured White racial identity development, White privilege, color blindness, and the costs of racism. Findings indicated significant changes according to the majority of measures, although with certain distinctions. Findings are discussed in light of the current literature. Este estudio trató de determinar los cambios en 121 estudiantes blancos de consejería después de su participación en un curso experiencial basado en la raza que se enseñó en formato de grupo. Se comunicaron los resultados previos y posteriores basándose en instrumentos que midieron el desarrollo de la identidad racial blanca, el privilegio blanco, la falta de percepción de color y los costos del racismo. Los hallazgos indicaron cambios significativos según la mayoría de mediciones, aunque con ciertas distinciones. Se discuten los hallazgos a la luz de las investigaciones actuales.  相似文献   
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