四川藏区基层组织建设与社会稳定的关键

新中国建立以来,四川藏区发生了深刻的社会变迁和社会转型,在中国共产党的领导下,挫败了民族分裂主义,维护了国家的统一与尊严,基层组织建设是藏区稳定的重要保障和前提。但在市场经济大潮的冲击下,干部机制、党政工作机制缺乏应变能力,大批干部和专业人才流失,四川藏区基层组织发展一度出现停滞的状态。本文在总结国内外经验的基础上,提出发扬党的优良传统,紧紧依靠当地人民群众,探索完善新机制,不断强化基层政权等措施是稳定藏区的战略性抓手。     

四川藏区妇女健康权益维护的调查与思考

通过对四川最大的藏区--甘孜藏族自治州妇女健康法律权益维护状况进行调查,总结了四川藏区妇女健康权益维护取得的成绩,指出了四川藏区妇女健康权益维护存在的问题,分析了存在问题的原因.     

新形势下四川藏区妇女受教育权与可持续发展

西部大开发战略为四川藏区教育的发展创造了前所未有的良好机遇,但由于历史、地理、文化等因素的影响,四川藏区男女两性的受教育权的实现是不平衡的,且差异还十分显著,四川藏区妇女教育的低水平不仅已经严重地影响了藏区整个教育的发展,而且还进一步影响了藏区经济和社会的可持续发展,通过对藏区妇女受教育权在可持续发展中的作用以及四川藏区妇女受教育权现状的客观分析,提出了维护藏区妇女受教育权的对策建议.     

转型时期藏区社会治理机制创新研究——以热贡十二族社区为例

社会转型时期藏区社会既存在着利益分配、政治参与、发展诉求等问题,也存在着自身的发展选择问题。本文通过对热贡十二族社区的实地调查,分析了藏区传统社区的产生、演变,以及社区的社会文化功能,并阐释了社区治理的价值与意义。在此基础上,针对藏区社会治理机制创新问题提出了基层县乡村与传统社区协同治理的建议。     

四川藏区精准扶贫实效调查研究

精准扶贫是促进四川藏区社会经济发展的重要举措,是实现社会公平正义的有效路径.本文通过对四川藏区致贫因素、典型贫困案例和扶贫措施的调查研究,肯定了四川藏区精准扶贫宏观策略和精准扶贫工作取得的成绩,分析了四川藏区精准扶贫过程中仍存在的问题,提出了改善四川藏区精准扶贫工作的建议:即政府向社会购买扶贫服务;建立贫困户综合性识别标准;建立"特困户+整体受益"优先模式;谨慎规定贫困户的优先身份;正确处理社会救助和贫困户扶持之间的关系;解决精准扶贫地方性规范自身的合法性问题.     

藏区社会治理机制设计模型研究

在藏区推进社会治理对促进社会转型具有里程碑的意义,通过创建科学规范的治理机制,促使藏区传统社区参与到公共利益的协同协商协作过程中,为未来藏区和谐稳定奠定了良好的制度与人文环境.新常态下,积极实践藏区社会治理的工具理性与价值理性相统一的有效治国理政方针,直接影响藏区社会的长久稳定发展.本文依据社会治理理论,引入藏区传统社区的维度,构建藏区社会治理机制建设,目的是完善藏区社会治理过程中社会参与并作为公共管理主体融入其社会生活、社会事务、社会组织管理的日常活动之中,发掘藏区传统社会结构与文化的积极作用,协同政府、市场、社会的治理机制,协作提升藏区社会治理的有效性与可操作性.     

试论用经济方略治理青海藏区

历代中央政府大都采取“安藏必先安青”的政策 ,所以用经济方略治理青海藏区有着重要的战略意义。目前 ,青海藏区社会经济发展中存在诸多薄弱环节和不利因素 ,因此必须坚持从青海藏区实际出发 ,抓住历史机遇 ,趋利避害 ,扬长避短 ,才能促进青海藏区的稳定和发展。本文的具体措施建议为 :大力发展有机农牧业 ;加快基础设施建设 ;大力发展民族教育 ,培养人才 ;加大扶贫力度 ,加快资源开发 ;优化产业结构 ,扩大对外开放 ;加强民族团结 ,维护藏区稳定。     

藏族群众行使参与权对创新藏区社会治理模式的作用和启示——以甘孜藏族自治州丹巴县几起事例为据

社会治理模式和行使参与权具有相互包含关系,创新社会治理模式在一定意义上就是保障人民行使参与权。随着藏区经济的繁荣和互联网等现代通讯技术在藏区的普及,民族政策和民族区域自治制度的实施面临着更多的新情况和新问题,也要在社会治理模式上有所创新。随着藏区的不断发展,藏族群众的公民意识、参与权意识大大提升,并通过一些具体实践行使了参与权,这是藏区创新社会治理模式需要面对的重要因素。丹巴县藏族群众行使参与权对丹巴县创新社会治理模式起到了积极作用,不仅使社会治理多元主体得到丰富,也为创新藏区社会治理的互动机制、激发活力机制、合作协商机制、公开透明机制和法治机制提供了运作的动力、契机、条件和资源,体现了行使参与权与创新社会治理模式之间具有良性互动效应。     

长征时期汉藏民族关系的深化发展及其对藏区社会的影响研究——以四川藏区为例

四川藏区是红军长征途经地域最广、聚集人数最多、停留时间最长、所处环境最艰险、最早建立少数民族革命政权的地区,红军在四川藏区期间,积极、妥善处理与藏区广大群众、上层人士的关系,汉藏民族交往进一步加强;积极帮助藏区群众建立自己的革命武装、民族自治政权,努力建构民族平等的新型政治关系;四川藏区人民群众给予红军巨大的支援和帮助,对保存红军势力、支援红军北上作出了巨大贡献。长征进一步加强了四川藏区汉藏民族的密切交往,深化了汉藏两族的友好关系,对四川藏区社会的政治、社会、血缘等方面产生了深远影响。     

近代四川藏区鸦片贸易及其社会危害

该文根据四川省档案馆藏档案材料,首次系统地对近代四川藏区的鸦片种植、鸦片运输路线、鸦片价格、鸦片贸易市场进行了较为细致深入的探讨,认为正是鸦片的种植和贸易给四川藏区特别是阿坝藏区的社会经济生活带来了极其严重的影响,摧残破坏了农村社会经济,造成农业生产水平严重下降,促进了高利贷的恶性发展,加速了藏民生活贫困化的进程,造成商业贸易畸形繁荣,藏民家庭经济的畸形发展与生活的贫困化,以及人口减少,民族体质下降等。     

社会分层视角下四川藏区贫困代际传递形成机理研究

运用社会分层和贫困代际传递理论,按照精准扶贫的要求,对四川藏区贫困代际传递进行中观和微观形成机理分析.按照地理空间的牧区、农区和半农半牧区的贫困代际传递进行研究,发现不同区域的地理环境、经济发展水平和社会服务水平差距较大,受家庭因素和社会外部因素的影响,孩子的受教育程度差异,贫困代际传递程度呈现农区、半农半牧区和牧区递增的情况.因此,重点加强对牧区社会服务质量的提升尤其是义务教育质量的提升.     

宗教事务依法管理的路径及基础——以四川藏区依法治理为视角

Under the situation that traditional beliefs have remained basically unchanged while the social economy has developed and population mobility has increased, with the trend of an in-creasing diversity in beliefs, and an increasing number of religious followers and temples, the management of religious affairs has become more difficult. In ethnic areas, the speed of moderniza-tion has accelerated, ethnic interactions are fre-quent, and the beneficial conflict or cultural con-flict among various ethnic groups has become nor-mal; the impact of modernity, ways of life, the value and ideals of the temples’ traditional culture and educational model brings new social pressure for the monks who are adapting to modernization, and making a leap in development while safeguard-ing traditional rituals, culture, religious education and development. The number of criminal cases involving monks has increased, which brings a strong negative influence to the religious followers in Tibetan areas. All these factors are directly in-fluencing the stability and harmonious development of the Tibetan areas. As the second-largest Tibetan area, the geo-graphical location of Sichuan’s Tibetan areas is u-nique. In ancient times, the policy of “keeping the Tibetan areas stable means keeping Kham sta-ble at first” had been an important measure for the central government to manage all of the Tibetan ar-eas. From the Qing dynasty to the present times, it still has a practical use, and even has special val-ue in the process of safeguarding the “long-term stability of Sichuan”, especially when the people have but a hazy understanding of the relationship between the freedom of faith and managing reli-gious affairs according to the law in Tibetan areas, and one needs to have a legal response to it. Hence, “keeping Kham stable” needs to depend on the law, and legal means should be taken to safeguard the harmony and stability of the Tibetan areas in Sichuan. Management of the religious affairs according to the law is an inevitable requirement for China to promote the goal of ruling the country by law, com-prehensively deepen reform, and promote the mod-ernization of the country’s governance system and capability. Based on an active response to the guidance principle of strengthening the manage-ment of religious affairs according to the law pro-posed by the Central Government, and the Sichuan Provincial Government, we should standardize reli-gious activities and affairs, insist on a combination of legal management and policy guidance, adopt various measures, search for a practicable path to realize the significant goal of managing the religious affairs according to the law in Tibetan areas of Si-chuan. This article proposes some methods of man-aging the religious affairs according to the law as follows:1 ) To insist on the CPC’s leadership in reli-gious work and management of religious affairs;2 ) to actively and reliably promote the systematic con-
struction of the legalization of religious affairs;3 ) to insist on the combination of legal management and policy guidance;4 ) to encourage the public to manage religious affairs according to law; 5 ) to standardize the scale and number of monks by u-sing new methods of management;6 ) to strengthen the role of the “four troops” ( Party and Govern-ment leading cadres,ethnic religious work cadres, ethnic minority cadres and talents, and religious believers ) , especially religious believers; 7 ) to make full use of the regulatory framework of the Buddhist community; 8 ) to create conditions for those monks who wish to return to secular life;9 ) to distinguish the boundary between normal and il-legal religious activities, between folk custom and extreme religious concepts; 10 ) to identify and distinguish between “monks and lay people”, and“ordinary cases and religious cases”. At present, there are four foundations for managing religious affairs according to the law:1 ) the idea that freedom of faith is not only one’s right, but also one’s duty has gradually enjoyed popular support;2 ) there is a good policy base for managing religious affairs according to the law;3 ) there is a relatively strong theoretical basis for managing religious affairs according to the law;4 ) there exists good legal support for managing reli-gious affairs according to the law.     

云南鹤庆手工业者在藏区发展状况调查——以西藏拉萨为基点

云南鹤庆手工业者在藏区如火如荼的经营活动,既是目前藏区经济发展的一个新情况,同时也是目前云南和邻近藏区间民间商贸经济互动交流的主要内容之一。文章在赴西藏拉萨、林芝、昌都等地藏区以及云南鹤庆实地调研的基础上,以西藏拉萨调研情况为重点,对目前云南鹤庆手工业者在藏区的发展状况进行了梳理和描述,同时结合调研实际对其发展和面临的问题进行了评价和分析。     

四川藏区藏传佛教现状调查

本文在田野调查的基础上,描述和分析了四川藏区藏传佛教的现状。近年来,区内藏传佛教复兴的趋势与经济和社会发展状况密切相关,贫困地区、弱势群体对宗教的需要程度明显更高。在世俗化趋势下,宗教对社会生活的参与主要集中在生老病死等人生事务上,民俗信仰的成分很大。它能解决的不是社会发展,而主要是通过补偿、整合和世俗干预等机制来解决个体精神和心理层面的问题。     

西藏妇女的扫盲教育及其对策

扫盲教育是一项非长期性而又具有实用性、基础性、工具性的系统工程。推进贫困地区、少数民族地区和农村妇女的扫盲将是未来扫盲工作的重中之重;因此,抓准扫盲工作的重中之重,加大妇女扫盲力度是扫盲工作抓出成效的关键。     

青海牧区双语教育发展问题研究报告

本文将共时和历时、典型调查和综合分析相结合,回顾了青海藏族现代教育的百年发展历程,综合分析了目前藏族牧区的教育教学现状和趋势,剖析了当前青海牧区藏汉双语教育面临的困难和突出问题,并从把握特色、瞄准关键、夯实基础、务实创新和突出效益等五个方面提出了对策。     

四川藏区的石刻文化及其保护和利用

文章分为两个部分:第一部分从悠久的历史、汉藏石刻并存的格局、典型嘛呢堆、《格萨尔》石刻,以及红军石刻标语5个方面概括了四川藏区石刻的基本面貌;第二部分从对四川藏区石刻的保护和合理利用两个方面对这项文化遗产的现实利用及保护提出了对策提议。     

现代文明背景下的传统文化传承——以“羌族文化进校园”活动在四川汶川县的实践为例

Modernization and globalization have already become the central themes of contem-porary China. As the carriers of traditional ethnic culture, ethnic minority villages and families have inevitably been involved in this development trend. After school-aged children in ethnic minority fami-lies enter schools, they are separated from their o-riginal cultural environment; meanwhile, the school curriculum is entirely based on the modern western education system. As a result, traditional culture inheritance among contemporary China’s younger generations has been facing unprecedented challenges and crises. The project of ‘Ethnic Culture Entering School Activities’ , which has been implemented in some ethnic minority regions in recent years, can be considered as a beneficial effort to realize the live transmission of ethnic intangible culture by means of school education. ‘Ethnic Culture Ente-ring School Activities ’ , was first initiated in Guizhou province, and later was gradually expand-ed to Yunnan, Guangxi, Hunan, and other prov-inces that have a number of ethnic minorities. Al-though Sichuan province is home to many Tibetan, Qiang , and Yi peoples, this project was implemen-ted in Sichuan very late, thus there is little rele-vant research. Based on the investigations on the status of ‘Qiang Culture entering School Activi-ties’ at three schools in Sichuan’s Wenchuan coun-ty, this article summarizes the characteristics and existing problems in different schools for the trans-mission of ethnic culture so as to provide a reliable reference for related projects in the future. With a survey analysis, the author discovers that ‘Qiang Culture entering School Activities’ at these three schools show differences in terms of the richness of course design, the awareness of its im-portance, and implementation effect; meanwhile, those exiting problems not only reveal the perva-siveness of this project throughout southwest Chi-na, but also show the individual particularities caused by geographical location, school level, and main tasks. Moreover, when investigating these is-sues more deeply, four ‘hidden’ features can be summarized as follows:First, there are structural differences between ordinary elementary and middle schools and voca-tional schools. Vocational schools emphasize more on the transmission of ethnic cultures. Second, the traditional culture of local ethnic minorities has been inherited more naturally in the marginal regions than those more urbanized re-gions. Third, although they are all recognized as in-tangible heritage, different types of traditional cul-ture have an unequal development. The performing type such as singing and dancing shows the most superior transmission ability in ethnic culture; the second superior type is traditional handicraft while ethnic language is obviously the most difficult one in terms of the transmission of ethnic culture. Fourth, the ‘Ethnic Culture Entering School Activities ’ project in different ethnic minority groups has the unbalanced development even in the same region. In the Aba Tibetan and Qiang Auton-omous Prefecture, the Qiang elites generally com-plain that their minority groups have received far less favorable national preferential policies and are viewed with less importance than Tibetan people. The compiling of Tibetan textbooks, Tibetan lan-guage curriculum, and bilingual examination sys-tem are more conducive to the transmission of Ti-betan culture. Concerning the above mentioned problems, this article puts forward the following suggestions:first, the relevant administration should further in-crease the capital investment, and promote the training of teaching staff and school-based text-books;second, local education departments should set up an efficient assessment and incentive mecha-nism, and promote the formation of a social envi-ronment wherein ethnic cultural study has useful applications;finally, schools in ethnic minority re-gions should strengthen cooperation and exchanges among themselves, and build connections with rel-evant education administrations and research insti-tutions. The fundamental difficulty in implementing the ‘Ethnic Culture Entering School Activities ’ project lies in the fact that traditional culture has not been included in the examination content of the modern education system. Therefore, in the ele-mentary and middle school education, the primary goal is to increase the enrollment rate of students, while the transmission of traditional culture is noth-ing more than a slogan. In order to achieve the goal of integrating traditional ethnic culture into the modern education system, we must rely on the co-operation among education administrations, schools, families, and society as a whole, and constantly improve corresponding assessment and incentive mechanisms, thus jointly creating a so-cial environment that ethnic culture has useful ap-plications. Meanwhile, intangible cultural carri-ers, intellectuals who desire to disseminate their ethnic culture, and the parents of the students should all be encouraged to participate; by doing so, we can accelerate the spread of ethnic culture into local schools step by step.     

西藏宗教社区管理初探

新时期做好西藏寺院管理工作,关键是要进一步解放思想,因地制宜,创新工作机制,建立长效机制;不断总结经验,巩固成果,进一步加强寺院宣传教育工作;加强和完善法律制度建设,使寺院管理走上法制化轨道;加强寺院内部规章制度建设,建立和完善寺院管理长效机制;加大培养力度,造就一支合格的宗教教职人员队伍.