乡村文化记忆资源的“文—旅”协同评价模型与应用——以苏州金庭镇为例

乡村文化记忆资源是乡村“文—旅”协同的链接点。基于文化记忆理论从文化信息层、物质载体层与社会行为层解析其内涵和协同框架,构建“文—旅”空间协调度、文化记忆连续性和旅游市场认同度的协同评价模型,以苏州金庭镇为例进行实证分析。结果表明:（1）时间格局上,旅游景点与生活生产类空间关联性不断提升,与功能象征类空间依赖减弱,与社会表征类和精神意识类空间关系有所降低但维持高度耦合水平。（2）空间格局上,与生活生产类空间呈极核带状格局,与其余三类空间呈现一核多极格局。（3）旅游景点与生活生产类空间协同关系从“文—旅”空间协调度、文化记忆连续性转向旅游市场认同度为主导,其余空间以“文—旅”空间协调度为主导。（4）影响协同关系的机制包括记忆延续与文化交融、空间优化与旅游融合和社会支持与政策保障等。研究结论可为乡村旅游地的文化振兴和文旅融合提供理论指导和应用模式。     

利用干酪根固体~(13)C核磁共振法研究下古生界碳酸盐岩的热演化程度

应用固体~(13)C－NMR技术对下古生界,海相碳酸盐岩干酪根的化学组成和结构特征进行研究，提出应用该技术所测算的干酪根结构参数“芳核平均结构尺寸”能较准确地反映碳酸盐岩的热成熟度。首次提出芳核平均结构尺寸与镜质体反射率之间的关系在干酪根的热演化过程中具有“三段式”特征。利用这一成果对华北地区下古生界成熟度进行了测定，与地质背景甚为吻合。     

泉州文化旅游资源特色及其开发利用

在分析“世界宗教博物馆”泉州的海外交通、宗教、建筑和民俗文化旅游资源特色及其优劣势的基础上，就其开发利用过程中通过整合资源和拓展内涵来提炼和突出文化主题，增强文化旅游的参与性，加强从业人员教育和重视品牌塑造等方面提出建议。     

企业安全文化建设研究

安全文化是对安全理论的重要发展,安全文化建设是和谐社会建设的重要内容,是解决安全管理的重要措施.加强安全文化建设能增强安全意识,提高防灾能力,改善生产、生活环境.要有针对性、创造性和实效性地开展安全文化建设.     

Maize: The Native North American’s Legacy of Cultural Diversity and Biodiversity

Recent research has focused on establishing the values of preserving biodiversity both in agriculture and in less managed ecosystems, and in showing the importance of the role of cultural diversity in preserving biodiversity in food production systems. A study of the philosophy embedded in cultural systems can reveal the importance of the technological information for preserving genetic biodiversity contained in such systems and can be used to support arguments for the protection/preservation of cultural diversity. For example, corn or maize can serve as a paradigm of Native American thinking and can provide one of the few areas from which common philosophical conceptions can emerge. An examination of the cultivation of corn or maize as an agricultural activity and as a cultural activity in Native American literature reveals a philosophy that recognizes the importance of biodiversity and provides techniques for its preservation. Corn, and the food and the materials derived from it, is something thought out, not by specialists, but by the entire tribe and its ancestors, even if this thinking is done within what we might consider a framework of highly mythical notions. Importantly, this framework yields an understanding of both the genetics and nutrition of corn. A survey of these mythical notions (myths and stories) and agricultural practices makes this thought explicit and exemplifies the value of cultural diversity and biodiversity.     

Plant blindness and the implications for plant conservation

Plant conservation initiatives lag behind and receive considerably less funding than animal conservation projects. We explored a potential reason for this bias: a tendency among humans to neither notice nor value plants in the environment. Experimental research and surveys have demonstrated higher preference for, superior recall of, and better visual detection of animals compared with plants. This bias has been attributed to perceptual factors such as lack of motion by plants and the tendency of plants to visually blend together but also to cultural factors such as a greater focus on animals in formal biological education. In contrast, ethnographic research reveals that many social groups have strong bonds with plants, including nonhierarchical kinship relationships. We argue that plant blindness is common, but not inevitable. If immersed in a plant‐affiliated culture, the individual will experience language and practices that enhance capacity to detect, recall, and value plants, something less likely to occur in zoocentric societies. Therefore, conservation programs can contribute to reducing this bias. We considered strategies that might reduce this bias and encourage plant conservation behavior. Psychological research demonstrates that people are more likely to support conservation of species that have human‐like characteristics and that support for conservation can be increased by encouraging people to practice empathy and anthropomorphism of nonhuman species. We argue that support for plant conservation may be garnered through strategies that promote identification and empathy with plants.     

使用量和单位常见错误浅析

以《量和单位》（GB3100—3102-1993）为依据,列举了各种常见的错误使用量和单位的名称和符号、量和单位非标准化的例子,对其进行了分析和探讨,提出标准化对策。     

生物表面活性剂产生菌犁头霉菌(Absidia orchidis)的筛选及发酵条件优化

采用植物油为唯一碳源,设计选择培养基,从饭店下水道污泥中筛选出生物表面活性剂产生菌.结果分离到12株菌,其中一株能使发酵液的表面张力值从68 mN·m-1降低到34.5 mN·m-1,具有开发潜力,被选出作进一步的研究.该菌株经鉴定为犁头霉菌(Absidia orchidis).通过正交试验对犁头霉菌的培养条件进行优化,其优化培养条件为:植物油3.6 g·L-1,KH2PO412.1 g·L-1,Na2HPO45 g·L-1,(NH4)2SO4 1 g·L-1,NaNO32 g·L-1,酵母浸膏0.1 g·L-1,MgSO4·7H2O 0.15 g·L-1,NaCl 5 g·L-1,CaCl2 0.1 g·L-1,EDTA 1 g·L-1,KI 0.83μg·L-1,H3PO4 0.01μg·L-1,CoCl2·6H2O 0.048μg·L-1,MnSO4·H2O 0.312μg·L-1,Na2 MoO4·2H2O 0.048μg·L-1,ZnCl2 0.287μg·L-1,CuSO4·5H2O 0.125μg·L-1,初始pH值8,接种量6%.发酵70h时可获得生物表面活性剂的最大收获量,此时发酵液中生物表面活性剂的相对浓度达402倍.     

Aboriginal world views and colonisation: implications for coastal sustainability†

In this paper, we show how the Aboriginal people in the south-west of Australia (the Nyungar) developed systems of knowledge, of caring for country and of family relations that enabled them to survive for tens of thousands of years and continue to have importance today. The impacts of British colonisation on cultural continuity and knowledge in the south-west have been significant and include loss of land, break-up of families and massacre. These practices led to a loss of knowledge of language and culture in some cases. However, Nyungar culture is alive and dynamic, constantly being reclaimed, re-energised and rebuilt through the interaction of contemporary and traditional research praxis. Focusing on Derbal Nara (Cockburn Sound) on the coast in the southern metropolitan area of Perth, we provide case examples of the action-research-learning methodologies used by Whadjuk Nyungar Traditional Owners. We also provide examples of stories about Derbal Nara that are still alive and being recounted up to the present day, including those that account for the recent ice age and the end of the ice age 8000 years BC when sea levels rose, drowning land in the area of Derbal Nara. Finally, we argue that Whadjuk Nyungar experiences and world views based on relationality and reflexivity are central to sustainable coastal management and that in some respects there has already been a convergence of Indigenous and Western coastal management. We present a set of principles that support the development of this “third space” for coastal sustainability.