At the heart of this article is an ethical contention:By avoiding scrutiny of creativity sustaining processes,strategies and products serving authoritarian,violent or discriminatory practices,we fail to face the ethical question of what happens when we fetishize"creativity"either in the abstract or in particular circumstances(such as in regard to digital culture,AI or educa-tion)without attending to the politics and effects of its deployment.Leading up to this contention,the article draws on evidence from more than two decades of work with children and young people in regard to media use,political or civic participation and contributions to everyday social reproduction to describe a range of political and social creativity.The article theorizes the way children and young people apply creative learning-and technologies old and new-to everyday survival,politics and activist struggle.Generated from a range of qualitative methodological fieldwork carried out between 2007 and 2020,including in-depth face-to-face interviewing,ethnographic observation,textual analysis and contextual,historical analysis,three youth-cen-tered vignettes at the heart of the article offer a necessary provocation around unreflexive normativity when theorizing creativity and learning,problematizing the non-recognition of forms of creativity that do not line up with normative imperatives and frame-works.
Digital nomads are individuals who, taking advantage of portable computing technologies and widespread Internet access, can work remotely from any location and use this freedom to explore the world. Using ethnographic and netnographic research, this article outlines this recent phenomenon, framing it into the lens of lifestyle mobilities and individualization theories. It adds to existing research by focusing on the new set of responsibilities and commitments entailed by the individualization process. In research participants' explanations, disengaging from sedentary life enabled them to express an ethos of freedom, in which minimalism, uncertainty and risk replace material accumulation, stability and comfort. It is important however to pay attention to the structural constraints within which their ethos of freedom operates. The aim of the article is twofold: on one hand, it contrasts digital nomads' sociocultural imaginaries of (in)mobility with the specific economic strategies they use to sustain their continuous mobility, including geoarbitrage and the commodification of network capital. On the other, it provides fresh ethnographic evidence on how digital nomads' self-realization project meets the ideology of entrepreneurialism, allowing them to take advantage of privileged nationalities to navigate the global inequalities of the capitalist system. The article argues that, rather than a challenge to the system, digital nomadism is an opportunistic adaptation to neoliberal impacts.
文学宏大叙事从出现伊始就表现出对重大历史事件和社会问题的关注,要求作家在占有大量文学材料的基础上,以中国经验与宏大叙事结构去讲述中国故事,保证文学历史叙事的真实性.21世纪,中华民族的伟大复兴呼唤伟大的文学作品,宏大的历史召唤文学的宏大叙事,而宏大叙事的世纪回归又积极推动了"新乡土史诗"的文学书写."中华民族新史诗"既是新时代文学的精神追求,也是"伟大的中国小说"的自觉追求.宏大叙事能够历史地审视中国乡村的现代转型,预见中国式现代化的发展前景,承担起讲述中国乡村大故事的历史重任.
恩格斯《社会主义从空想到科学的发展》是马克思主义的经典著作,是"科学社会主义的入门"经典文本.鉴于共同富裕是科学社会主义的本质要求和根本原则,因此,这一经典著作也蕴藏着十分丰富的关于共同富裕的思想.学习和研究这一经典著作,把握其中所蕴含的共同富裕的思想来源、基本内涵、价值目标和实践策略,对于理解和运用新时代中国特色社会主义共同富裕理论以及扎实推动共同富裕,都有着重大的理论价值和实践意义.
基于农业强国视域,审视中国式农业农村现代化的文明意蕴,有助于为中国式农业农村现代化提供整体性观照.在大历史观的宏大视野下,辩证把握中国式农业农村现代化的文明定位,即中国式农业农村现代化要坚持社会主义的发展道路、体现中华传统农耕文明的现代转型和融入世界现代农业的发展趋势.在文明定位的基础上,从文明主体、文明结构和文明形态等三个向度审视中国式农业农村现代化的文明特征.中国式农业农村现代化的文明贡献,体现为既扬弃了资本主义农业农村现代化的异化指征,又形成了科学审视社会主义农业强国视域下农业农村现代化的思想方法,还提供了世界现代农业在良性互动中永续发展的价值理念.
