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Individual differences and culture aids in meaning making to facilitate resilience after adversity
No full textThough studies have highlighted the negative well-being impact of stress (Hobfoll, 1989), recent studies demonstrate resilience promoting role of stress (Crane & Searle, 2016; Seery et al., 2013) indicating challenge stressors and moderate lifetime adversity to promote resilience. Further, McGee et al., (2018) found manageability aspect of sense of coherence moderates stress resilience relationship. Similarly, Crane et al., (2019) found self-reflection to build resilience after stress exposure. However, subsequent self-reflection intervention study (Falon et al., 2021) found decreases in brooding explained the stress and resilience relationship. The current study utilises the meaning making framework (Park, 2010) to investigate how individual and cultural differences influence reflection, i.e. deliberate rumination, and meaning in life thereby predicting resilience. This study proposes that individual differences like neuroticism and introversion negatively moderates while dispositional mindfulness, extraversion, conscientiousness, agreeableness positively moderates the stress and deliberate rumination relationship. Extraversion and agreeableness are proposed to positively moderate the deliberate rumination and meaning in life relationship. Regarding cultural influences, Asians emphasise social-connectedness while Westerners emphasise independent self (Kitayama et al., 2020). Since social-connectedness is important for meaning making and meaning in life, it is proposed that social connectedness will interact with positive individual differences to incrementally predict meaning making and meaning in life. Finally, it is proposed that meaning in life, an aspect of meaning made resulting from meaning making process i.e. deliberate rumination, results in resilience. This study answers calls to investigate individual and cultural differences to understand how resilience is strengthened after stress exposure
Predicting Filipino students’ achievement in PISA 2018: Integrating data mining and traditional statistical approaches
No full textTo return or to stay till the end? Experiences of Japanese later-life migrants in western Australia
No full textParallel to the other big cities in Australia, Perth as a metropolitan city in Western Australia has also seen an increase in ethnic migration in the recent decades, including migrants from Japan. This paper focuses on the experiences of a specific subset of Japanese migrants - the Japanese later-life migrants living in Perth and the vicinity in Western Australia. As sojourners seeking a better life overseas, later-life migrants tend to be perceived as temporary stayers and there has been little question on their sense of belonging. However, in this study co-authored with Dr. Sachiko Sone, based on a decade of observation and follow up interviews with a small sample of Japanese retiree migrants in Western Australia, we observe that later-life migrants often debate on whether they should leave or stay in the host country after prolong years of staying. From their diverse eventual decisions, we identify four types of later-life migrants depending on their eventual decision to leave or to stay: ‘the returnee’, ‘on-going migrant’, ‘the potential settler’ and ‘the new citizen’. Through these case studies, we argue that for the later-life migrants, the process leading to their eventual decision is a dynamic one often negotiated through a sustained sense of belonging to their homeland, even in cases where they finally decided to settle permanently in the host country
Lingnan Gardeners Newsletter (No. 57) = 彩園通訊 (第57期)
Get PDFhttps://commons.ln.edu.hk/ln_gardeners_newsletter/1057/thumbnail.jp
Building inclusive workplaces for lesbians and bisexual women in Hong Kong’s financial services industry
Get PDFWorkplace inclusion is a core component of corporate social responsibility (CSR) in Hong Kong. Workplace inclusion points to the need for employers to recognize diversity among employees, to acknowledge their contributions to the work environment and to raise professional standards for the work force. Diversity within a workplace indicates inclusion of persons with different backgrounds as in racial, ethnic, sex, health status, sexual orientation and gender identity. Women are already less represented at senior levels across various business sectors in Hong Kong. Lesbians and bisexual women face a double glass ceiling in the workplace as a result of both their gender and sexual orientation.
Funded by Lingnan University’s Innovation and Impact Fund, and in partnership with Interbank Forum and Lesbians in Finance, Prof. Denise Tse-Shang Tang conducted an online survey and two focus groups targeting lesbians and bisexual women working in Hong Kong’s financial and banking industry. The aim of the study is to examine the specific challenges and barriers faced by lesbians and bisexual women in Hong Kong’s financial services industry.
We found that only 37% of survey respondents were out at work, with 23% partially out to close colleagues. In other words, there are still key concerns with being out at work. On the issue of a glass ceiling for LGBT+ corporate employees, 18% of the survey respondents agreed and 47% somewhat agreed that such a ceiling exists. When asked whether it is harder for lesbians and bisexual women to come out in the workplace than it is for gay men, 32% agreed and 46% somewhat agreed. 27% agreed and 39% somewhat agreed with the statement that it is difficult for lesbians and bisexual women to climb up the corporate ladder. Other findings pointed to the low visibility of lesbians and bisexual women in corporate settings, lack of mentorship, increased levels of stress and anxiety, and the fear of being judged as both a woman and a lesbian. Masculine-presenting employees face significantly more scrutiny than cisgender female employees. Therefore, even though discussion on diversity and inclusion has been on the agenda for better corporate work environment in Hong Kong, there still remain gaps in raising awareness of lesbian and bisexual women’s issues.https://commons.ln.edu.hk/ccrd_report/1000/thumbnail.jp
4th Online Mini-symposium CAAC2021 : Relocating Africa : Representations and Memory of Africa in 20th and 21st Century China
No full texthttps://commons.ln.edu.hk/video_photos/1189/thumbnail.jp
Q&A session on Relocating Africa : Representations and Memory of Africa in 20th and 21st Century China
No full textIgnatius Suglo, from the School of Modern Languages and Cultures (China studies) at the University of Hong Kong, Emily Chow-Quesada, from the Department of English Language and Literature at Hong Kong Baptist University, and Clifford Pereira, from the African Studies Programme at the University of Hong Kong, had a fascinating conversation on the complex and multiple ways in which Africa and Africans have been represented historically and in diverse Chinese cultural spaces. After their presentations, the speakers shared comments and their questions, as well as responded to questions from audiences. The session is moderated by Facil Tesfaye, director of the African Studies Programme, the University of Hong Kong
中國文學的“興寄”傳統
Get PDF“興寄”作爲中國古典詩學重要理論概念廣爲接受，但勘察中國文學的“實際”，它本是以比類與托喻爲表徵的自由疏放的抒情方式。伴隨“楚騷”躋身“詩三百篇”同等的地位，“興寄”被吸納入“詩教比興”的系統而呈現出“隱曲”的特徵。宋代以來對“直筆”式“詩史”之批評更爲强調褒貶的寄寓，又推助“興寄”走向詩歌意義層面的“深微”。“深婉隱曲”的“興寄”衍生出兩種批評方案：“知人論世—詩史互證”與“微言大義—興感超越”。前者取決於文本内在結構的細微把握，如陸注蘇詩、錢注杜詩等；後者更加凸顯文本自身的獨立意義，如常州派的“詞史”批評等。儘管“興寄”走到過字義比附帶來的“僵化”、歷史闡釋的强勢介入所出現的“羈絆”以及由“興感”的“氾濫”導致的喧賓奪主，但在中國文學長河中始終具備有變動不居、生氣淋漓的“文學傳統”之表徵，實際成爲中國文學本體的核心“存在”
Xing ji (inspirational irony and images of substitution) is an important and widely accepted theoretical concept of Chinese classical poetics. Previous research on classical Chinese writings shows that xing ji had been a free and unrestrained lyricism characterized by analogy and metaphor. As Chuci (Songs of Chu) achieved the same status as Shijing (Classics of Poetry), xing ji was absorbed into the system of shi jiao (instruction through poetry) and bi xing (analogical and affective image), and it consequently adopted the feature of obscurity. Xing ji was further driven toward profundity and subtlety at the semantic level by the straightforward evaluative criticism of the history of poetry since the Song dynasty. The profound, subtle, and obscure xing ji induced two patterns of criticism: (1) “biographical studies and historical criticism of poetry” which depends on the meticulous apprehension of the inner structure of the text, such as Lu You’s annotations of Su Shi’s poetry and Qian Jianyi’s of Du Fu’s; (2) “subtle words that inspire profundity and affective images that inspire transcendence” which emphasizes the meaning of the text itself, such as the Changzhou school’s criticism of the history of ci-poetry. Having overcome the rigidity attached to the word meaning, the fetter from the forceful intervention of historical interpretation, and the overwhelming flow of xing gan (affective feelings), xing ji remains a vigorous literary tradition and has become a core existence in the ever-changing history of Chinese literature
社而賦事與賦法的早期生成
Get PDF魯文伯之母敬姜所言的“社而賦事”，點明了在社祀時賦事功能的方式，可以作爲觀察賦事制度運行的入口。周代賦政系統中，賦職事、政事的實踐不斷功能化、抒情化，促成了賦法的完善。《夏書》所言的“賦納以言”傳統，强化了賦言的藝術性。賦政、賦事機制對賦法、賦詩的促成，是研究賦法起源與形成不可忽略的歷史語境。
She er fu shi, said by Jingjiang, the mother of Wenbo of Lu, points out the functions and fashions of assigning duties during communal worship, which can serve as the entry point for observing the working of the system of duty assignment. The increasing functionalization and lyricization of the assigning of official duties and government affairs in the administrative system of the Zhou Dynasty had contributed to improving the fu fa (rhapsodical technique). The fu na yi yan (heeding verbal advice) tradition recorded in Xia shu (Book of Xia) emphasizes the artistic quality of fu yan (the use of words in rhapsody). Therefore, how the assigning of official duties and government affairs had contributed to the emergence of fu fa and fu shi (rhapsody) is an unignorable historical context for the studies of the formation of fufa
北魏墓誌文獻所見入北琅琊王氏 : 兼論宣武、孝明帝時期對待入北南人態度的轉變
Get PDF北魏宣武、孝明二帝統治時期，雖然與南朝始終處於戰爭狀態，但是北魏内部對於南朝入北士族的態度，卻較孝文帝時期，發生了相當明顯的變化。這使得入北南朝士人得以更加深入地參與北魏的文化建設與文學活動，爲北魏後期乃至東魏北齊時期北方士人熱切學習南朝文學的風氣打下基礎。但是歸根到底，造成這種態度轉變的原因，並不在於南朝文化處於絶對優勢，而是北魏政權正統性的確立，政治文化局面的變化，以及北魏上層因此進行的自主選擇。本文選取入北瑯琊王氏成員群體作爲個案，通過研究其居處與葬地、婚姻仕宦、參與文化活動的情況以及墓誌文本，對琅琊王氏融入北魏社會的過程進行探討，從而進一步分析這一群體入北後對於北方文化進程的影響，以及從中體現出的，北魏上層對待入北南人，乃至南朝文化的態度變化。
This article focuses on the Langya Wang Clan members’ migration from the Liang dynasty to the Northern Wei dynasty and discusses the Clan’s integration into the Northern Wei society by examining multifarious aspects of their life, including residences, burial places, marriages into imperial and noble families, political careers, literary activities, and epitaphs. During the rules of Emperor Xuanwu and Emperor Xiaoming in the Northern Wei dynasty, the Langya Wang Clan’s cultural influence led to a distinct change of the court’s attitude toward the immigrants from the southern dynasties. This article argues that the reasons for this change of attitude lie not in the dominating southern culture but in the northern regime’s need to establish and maintain its legitimacy, its changing political and cultural conditions, and the Northern Wei nobilities’ own initiatives