西部民族地区教育均衡发展的新战略

本文通过分析探讨西部大开发的战略思想、教育均衡发展的相关理念及西部民族地区教育非均衡发展现状 ,指出西部民族地区的教育发展与全国平均水平和东部水平相比 ,都存在着较为明显的非均衡发展问题 ;必须通过进一步强化政府的教育主体责任、建立“西部民族地区教育优先发展区”、促进民族教育与区域经济协调发展等政策 ,实现西部民族教育的均衡发展战略     

中国民族地区自我发展能力构建研究

自我发展能力的构建是新时期西部大开发战略的重要着力点。西部地区是我国少数民族聚居地区,因此,增强西部地区自我发展能力首先要增强民族地区的自我发展能力。文章首先提出了一个分析自我发展能力的框架,基于这一分析框架,对民族地区自我发展能力进行了评估,认为民族地区自我发展能力尽管已有较大幅度提升,但发展不足,自我发展能力低,自生能力弱,依然是民族地区经济社会发展面临的重要的内源性制约因素。在这一分析基础上,文章提出了增强民族地区自我发展能力的战略措施和相关政策建议。     

试论教育在西部民族地区发展中的作用

西部民族地区疆域辽阔,自然资源丰富,但由于自然、历史、政治、文化和政策倾向等诸多因素的综合作用,西部民族地区现有的人力资源远远不能适应我国现代化建设和西部大开发的迫切需要。为此,西部民族地区要实现大发展,关键是优先发展教育、实施人才发展战略。     

西部大开发以来民族地区的经济发展与未来展望

西部大开发战略实施以来,民族地区经济持续平稳快速增长,经济结构不断得到优化,城乡居民生活持续改进,但是,相对于全国平均水平和东部发达地区,民族地区的经济发展还处于比较滞后的状态,民族地区经济发展的任务还很艰巨。当前和今后一个时期,必须继续全面深入推进西部大开发战略,坚持以改革开放为动力,加快转变经济发展方式,进一步处理好经济追赶和社会发展、生态环境建设的关系,努力实现经济高速持续增长的同时,要特别注意通过经济增长创造就业机会与其他发展机会,特别强调发展机会的平等,实现和谐发展和共享型发展。     

民族地区企业自我发展能力提升的差别化支持政策完善——基于民族八省区的实证分析

民族地区经济高质量的发展离不开企业自我发展能力的提升。民族八省区的实证分析表明：民族地区企业自我发展能力整体水平比较弱,与全国平均水平相比差距较大;内部比较而言,各省区企业自我发展能力水平层次不齐,未出现能力逐年提升、差距逐渐缩小的变化趋势;从企业的营运与盈利能力、创新与竞争能力、投资与融资能力来看,三项能力都比较弱,提升空间非常大。本文认为民族地区企业自我发展能力的培育和提升,离不开国家差别化政策的支持,然而目前国家专门针对民族地区企业自我发展能力建设的差别化税收政策和差别化金融政策存在着明显的不足,应分别采取措施加以改革和完善,以推动民族地区企业的健康和快速发展。     

甘肃民族地区教育调研报告

一、甘肃民族地区教育发展基本现状 改革开放以来，特别是实施西部大开发战略以来，在党和国家的大力扶持下，甘肃民族地区经济社会得到了快速发展，教育事业取得了巨大成就。但是由于历史、地理等方面的原因，甘肃民族地区教育整体水平与其它地区相比，还存在一定的差距。     

关于甘南藏区教育中的现实问题调查

面对新世纪,我国政府作出了西部大开发的重大决策,对民族地区社会、经济、文化、教育等方面的快速发展提出了新的要求,这其中首要的是教育的优先发展。发展民族教育,提高民族地区的人口素质,是民族地区发展的根本。然而,由于民族地区自然、社会和历史等诸多因素,造成民族地区的经济发展长期滞后,教育发展难度大等现实问题。本文主要以甘肃省甘南藏族自治州民族地区的教育调查为例,对该地区教育发展中存在的问题提出了相关的建议。     

甘肃民族基础教育的问题与对策

甘肃民族基础教育是甘肃民族教育事业发展的奠基工程,它对提高甘肃少数民族人民群众的科学文化素质、促进甘肃民族地区社会各项事业的发展起着举足轻重的作用.当今,甘肃民族地区正面临西部大开发的伟大历史机遇,大力发展民族基础教育,贯彻和实施科教兴国、科教兴省的战略方针,是把握住这一历史机遇的重要保证.因此,立足现实,脚踏实地,对当前甘肃民族教育中存在的问题进行客观的分析,并实施积极有效的对策,是一项极为必要和迫切的任务.     

西部开发与民族问题的解决

实施西部大开发战略 ,推进少数民族和民族地区的建设和发展 ,是我国社会主义初级阶段民族工作的行动纲领 ,是新时期党和国家民族政策的基本出发点和归宿 ,对解决新时期民族问题具有划时代的意义。西部大开发对少数民族和民族地区提供了千载难逢的发展机遇 ,如何立足实际 ,把握住历史契机 ,客观而全面地分析民族地区与东南沿海发达地区之间存在的差距 ,进一步解放思想 ,明确思路 ,从根本上解决西部发展滞后的问题 ,是我们面临的迫切任务。     

跨国民族问题与我国的西部大开发

中国是一个跨国民族众多的国家,绝大多数跨国民族分布在西部地区。而西部地区又恰恰是我国的边防屏障,其安定关系到整个国家安全。时值西部大开发之际,正确认识和处理中国西部存在的跨国民族问题,无疑成为了当前研究的重要课题之一,是顺利实施西部大开发战略的重要问题所在。     

Meeting / Derrida

In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.     

Defining ‘real India’: representations of authenticity in independent travel

As an alternative to the stereotypical mass tourism, independent travellers – travellers who travel for extended periods on low budgets while ostensibly avoiding formalized tourist activities and locales – are invested in constructing ‘authentic’ travel experiences. Practices such as ‘off-the-beaten-track’ travel and cultural engagement provide the means by which independent travellers are able to make claims to such authenticity. Authenticity is constructed by travellers through idealizations of intimacy and non-commodification. These idealizations are tangled in narrative representations of ‘real’ India and ‘real’ Indians, their ‘real’-ness typified by an absence of other travellers, tourists and, more generally, Western contamination. In these ways, ‘authentic’ travel is dependent upon actively constructed binaries of Western travelling subjects and exotic Indian objects. Yet travellers' fantasies of the Other are fragile and subject to collapse at moments in which so-called Others articulate their subjectivity in a way that is inconsistent with travellers' expectations. Through a focus on travellers' narratives of their experience, both the requirement for an Orientalist dichotomy as well as the ruptures that continually challenge this dichotomy, will emerge.     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.     

Refugees,migrants, neither,both: categorical fetishism and the politics of bounding in Europe’s ‘migration crisis’

The use of the categories ‘refugee’ and ‘migrant’ to differentiate between those on the move and the legitimacy, or otherwise, of their claims to international protection has featured strongly during Europe’s ‘migration crisis’ and has been used to justify policies of exclusion and containment. Drawing on interviews with 215 people who crossed the Mediterranean to Greece in 2015, our paper challenges this ‘categorical fetishism’, arguing that the dominant categories fail to capture adequately the complex relationship between political, social and economic drivers of migration or their shifting significance for individuals over time and space. As such it builds upon a substantial body of academic literature demonstrating a disjuncture between conceptual and policy categories and the lived experiences of those on the move. However, the paper is also critical of efforts to foreground or privilege ‘refugees’ over ‘migrants’ arguing that this reinforces rather than challenges the dichotomy’s faulty foundations. Rather those concerned about the use of categories to marginalise and exclude should explicitly engage with the politics of bounding, that is to say, the process by which categories are constructed, the purpose they serve and their consequences, in order to denaturalise their use as a mechanism to distinguish, divide and discriminate.     

伊斯兰学者刘智的"元气"与日本儒者伊藤仁斋的"一元气"思想——朱子学"理"、"气"学说的批判与重构

在"文明间对话"被各国学界极为重视的当代,特别值得关注与研究的是,17-18世纪的回儒学与日本德川儒学之间的具有价值和意义的对话.刘智和伊藤仁斋是同时代不同文化背景的两位思想大师,同时受到朱子学影响,并吸收融合而产生出自己独特的思想体系.本文将探讨这两位思想家对朱子学"理"、"气"思想的重构特色.进一步想说明,不同文化...     

The changing configurations of self-(m)other dialogue in North Cyprus

This paper deals with issues of identity, nationalism, postcolonialism, and self-other relations with a focus on a period of transformative events in North Cyprus. It notes how nationalism has been the dominant means of identification for Cypriots in their modern history, and argues that unless weakened and supplanted by a radically pluralist democracy, nationalism imagines one's identity as an indivisible unity and has no place for different others within the nation. However, a pressing relationship with others and otherness is no stranger to Cypriots either, which makes it clear that the border that defines the ‘we’ of such nationalism is, at the same time, the line that divides the self intrinsically, indicating the otherness of the self or its alterity. Subjectivity involves subjection to the other.     

热贡鲁若中"玛泽"与藏族历史的渊源关系

文章从历史学、宗教学、民俗学等角度,将流行于黄南藏族自治州同仁县隆务河流域的六月会主体节目之一"玛泽"的文化内涵进行了新的探讨,并就"玛泽"节目的历史和宗教渊源关系,民俗形成过程,以及对军事、生产活动中的意义提出了自己的看法.     

三江源自然保护区生态旅游开发的SWOT分析

本文就三江源自然保护区开发生态旅游产品的可行性及发展潜力,运用SWOT分析模式进行客观分析,并得出三江源开发生态旅游产品是实现该地区可持续发展的最佳途径。     

Changing patterns of mobility,citizenship and conflict in Indonesia

ABSTRACT

Mobility and migration are inherent ingredients of Indonesian cultures. In an archipelago with thousands of islands of various size, character and nature, mobility is an important means to make a living and to survive by migration. The right to free movement in Indonesia is constitutionally granted. It can create mobility and give expression to equal citizenship rights at the same time as it can trigger the enforcement of borders among cultural groups and the ethnification of local and regional politics. Mobility thus always comes along with immobility. Physical mobility of one group of people might cause immobility of another group or it might create cultural and political immobility in the same group. In places such as Eastern Indonesia, people have developed reciprocal means to integrate newcomers. Whereas the immigrants are usually disadvantaged citizens with regards to land and customary rights, those living in the area for generations have nonetheless become integral parts of quite peaceful local settings, one way or the other. The advancement of decentralization, democratization and direct elections of political representatives can lead to political empowerment, the promotion of ethnicity as election capital and changing patterns of belonging. This paper illustrates these ambivalences by looking at mobility in Indonesia more generally and how changing national policies and laws lead to reinterpretations of mobility patterns and trigger changes in relations between local population groups and existing mechanisms of cultural and political inclusion and exclusion. Butonese migrants in Maluku will here serve as a case study.     

Governing multicultural Brussels: paradoxes of a multi-level,multi-cultural,multi-national urban anomaly

ABSTRACT

Updating our earlier work on Brussels as the paradigm of a multi-level, multi-cultural, multi-national city, and in the context of Brussels’s recent troubled emergence as the epicentre of violent conflict between radical political Islam and the West, this paper sets out the paradoxical intersection of national (i.e. Flemish and Francophone), non-national and ethnic minority politics in a city placed as a multi-cultural and multi-national ‘urban anomaly’ at the heart of linguistic struggle of the two dominant Belgian communities. Brussels is one of the three Regions of the Belgian federal model alongside Flanders and Wallonia. It is also an extraordinarily diverse and cosmopolitan city, in which a mixed language Belgian population lives alongside very high numbers of resident non-nationals, including European elites, other European immigrant workers, and immigrants from Africa and Asia. After laying out the complex distribution of power and competences within the Belgian federal structure, we explore whether these structures have worked over the years to include or exclude disadvantaged ethnic groups. To better understand these processes, we introduce our view of the multi-level governance perspective.