铸牢中华民族共同体意识的社会场域结构——民族高校各民族共在共识共享的生活图景

中华民族是在中国大地上逐渐形成的由56个民族组成的共同体,物理空间上彼此共在,社会空间上彼此共识,文化空间上彼此共享。民族高校各民族学生在社会主义核心价值观指引下交往交流交融,易于达成共在共识共享的生活图景。通过对X民族高校问卷调查和访谈研究,发现民族高校存在各种类型的民族互嵌和互动的社会场域,相关民族主体作为社会行动者可在公共的社会场域内相识,形成民族个体在场或共在,促成民族互动形成面对面交往交流交融的格局。在民族高校里,各民族主体在共居、共学、共事和共乐等过程中,最终形成了各民族文化共享的生活世界。这种共在共识共享的生活图景,构成了各民族相知相爱的生活气氛,实践着铸牢中华民族共同体意识的画面。因此,在民族交往交流交融的生活场景中,国家在场和社会主义核心价值观融入是培养民族个体的跨文化认知能力的基石,以此达到铸牢中华民族共同体意识的目的。     

影响新疆民族关系主要因素研究

从古至今,新疆的民族互动中既有着碰撞、冲突和战争的一面,又有着交往、适应和融合的一面。在我国大杂居、小聚居的民族格局下,各民族间的交往交流交融因其地域、历史、文化、宗教信仰、生产生活方式等多种因素的影响而呈现出不同的现状,因此各民族及其成员依据自身的地域、历史、文化等因素在处理民族关系时也呈现出不同的认知和特点。影响民族交往交流交融的主要因素也较为独特,既有长期的民族、宗教等历史原因,也有社会转型时期不同民族文化和心理差异、突发事件等的影响。在促进民族交往交流交融上既要认真贯彻党的民族宗教政策,保护民族地区各民族的合法权益,加强国家意识、公民意识等培养,发展少数民族经济、大力解决好民生问题,同时,还要加大对"三股势力"的打击力度,建立和睦的周边关系。     

社会心理服务：城市民族社区治理的路径创新

城市民族社区治理是社会治理的重要内容,体现出铸牢中华民族共同体意识、促进各民族间交往交流交融、提升社区治理效能的国家需要,但鲜有研究探索社会心理路径对城市民族社区治理的潜力。当前城市民族社区治理面临三方面心理秩序失衡：社会适应与社会关系重构导致民族归属感失序、大众传媒与精神文化需要不匹配导致社区居民获得感空心化、社区结构差异与治理动力不足导致居民参与感欠缺。社会心理服务有助于创新城市民族社区治理路径并提升治理效能,可从三方面开展工作：提振民族文化多样性认同与尊重,促进铸牢中华民族共同体意识,凝聚中华民族多元一体归属感;助力社区成员城市融入,增进各民族交往交流交融,在社会融合中体验获得感;依托多民族社区自治服务组织,激发社区成员参与社区发展工作的热情,培养具有参与感的行动力量。城市民族社区中社会心理服务的赋能基础包括慎待心理健康化的服务理念、建设自治服务组织优化服务模式、突出民族特色并加强民族人才队伍建设等方面,最终助力实现城市民族社区治理从社区到社会的场域转移与从心理到治理的功能转型。     

新时代民族地区社会心理服务体系的理论思考与构建

社会心理服务体系是马克思主义社会管理理论中国化的新成果。当前,我国政府和学者已从政策、理论和实践层面进行了多方位的探索,形成了丰富的学术与应用成果,但也出现了将社会心理服务体系“心理健康化”、“单一学科化”的窄化趋势。民族地区社会心理服务体系建设应认真梳理这些政策、理论与实践脉络,准确把握其科学内涵,合理构建其理论体系。具体来看,新时代民族地区社会心理服务体系依据我国的国情、各民族的传统文化和心理行为特点,综合运用心理学、民族学、预防医学、社会工作和公共管理的理论与策略有效解决社会心态改善、心理健康促进、公共危机管理、民族团结提升、社会共同体认同、民族文化传承和美好生活实现等社会治理问题,有效推进各民族的“交往、交流、交融”,真正实现各民族的“和睦相处、和衷共济、和谐发展”,为解决民族问题和创新民族团结进步事业提供中国特色的新方案。     

中国各民族交往交流交融的历史经验与现代启示

各民族交往交流交融是中国历史发展的客观规律和必然趋势。在5000多年的历史进程中,中华民族及其先民通过政治、经济、文化、社会等方面的交融互动,逐渐形成了“你中有我,我中有你,谁也离不开谁”的多元一体格局。中国数千年的各民族交往交流交融历史,给当今中国和人类世界留下丰厚的遗产和启示。认真总结各民族交往交流交融的历史经验,对于深化新时代民族团结进步事业、铸牢中华民族共同体意识,具有重要的借鉴意义。     

中央企业社会责任促进民族团结进步——基于广西百色华润希望小镇的个案分析

党的二十大提出，我们要以中国式现代化全面推进中华民族伟大复兴。由于自然条件和历史的原因，民族地区经济社会发展相对缓慢，需要国家政策的支持和发达地区的帮扶。中央企业的帮扶对建立和谐民族关系、推动各民族交往交流交融、助力精准扶贫、民族经济发展、产业振兴、共同富裕起到了重要的作用，是“一个民族也不能少”的精神体现。同时，帮扶可以让中央企业更好地履行社会责任，让民族地区的各民族群众感受到党的关怀，从而推动民族团结进步事业深入发展，为铸牢中华民族共同体意识提供具体的实践路径。广西百色华润希望小镇的建设过程，就是一个具有典型意义的个案。     

从元代和清代文化交流互鉴的几则事例看中华民族的交往交流交融

青藏高原各族人民与全国各族人民共同缔造了中华文化,早已形成了谁也离不开谁的亲密关系。随着我国多民族国家的形成、发展,藏传佛教传至祖国其他地区,这不仅增进了各民族在宗教文化上的交往交流交融,而且也增进了各民族之间政治、经济和文化关系。历史上,藏传佛教爱国人士为祖国的统一、民族的和谐、边疆的稳定等作出了不可磨灭的贡献。     

秦汉至隋鄂西南地区各民族交往交流交融

<正>秦汉至隋,鄂西南地区已纳入统一多民族国家版图,成为连接中原与西南、荆楚与巴蜀地区的重要通道,各民族交往交流交融得到初步发展。秦王朝结束了春秋战国以来诸侯分裂割据的局面,建立了中国历史上第一个统一的封建王朝,奠定了中国大一统王朝的统治基础,开启了中国统一多民族国家的发展历程。这一时期,既有统一多民族国家的不断融合与凝聚,也有魏晋南北朝时期的民族大迁徙和民族大融合,由此推动了鄂西南地区各民族交往交流交融初步发展,这在政治、经济、文化、社会等领域均有体现。     

新加坡推进民族交往交流交融的模式分析

新加坡在建国之初，移民人口众多且民族结构复杂，各民族分块居住且隔阂较深，民族认同与国家认同之间张力明显。但新加坡通过政治、经济、文化、社会等综合措施，有效地协调了各单元民族之间的关系、各单元民族与国家的关系，逐渐探索出推进民族交往交流交融的模式，这一模式具有鲜明的特色，主要表现为：一是政党统领、政府推进；二是存异求同、多元一体；三是明确底线、厉行法治；四是因地制宜、注重实效；五是经济为先、多维并举。对新加坡推进民族交往交流交融的模式进行考察与分析，能够为多民族国家处理民族问题提供借鉴，对新时代加强中华民族共同体建设亦有启发。     

湖北：以茶促“融” 促进各民族交往交流交融

近年来,湖北以茶促“融”,架起了民族团结进步的连心桥,促进各民族交往交流交融。坚持以茶为媒,促进边疆茶销区与内地茶产区、中东部地区与民族地区产茶区之间经济、社会和文化的交往交流交融;坚持以茶富民,加强民族地区茶产区“三茶统筹”高质量发展,助力各民族共同迈进社会主义现代化;坚持以茶载文,推进中华茶文化遗产保护、传承和利用,构筑中华民族共有精神家园;坚持以茶润心,挖掘各民族创造中国茶的历史,有形有感有效推进民族团结进步创建,彰显中华民族共同体意识;坚持以茶弘道,宣传中华文明“和而不同”“合作共赢”的精神特质,推进世界文明交流互鉴,助推人类命运共同体构建。现将《民族团结研究》杂志刊发的《湖北省以茶促“融”促进各民族交往交流交融》一文转载分享。     

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.     

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.     

Im/possible lives: gender,class, self-fashioning,and affinal solidarity in modern South Asia

Drawing on ethnographic research and employing a micro-historical approach that recognizes not only the transnational but also the culturally specific manifestations of modernity, this article centers on the efforts of a young woman to negotiate shifting and conflicting discourses about what a good life might consist of for a highly educated and high caste Hindu woman living at the margins of a nonetheless globalized world. Newly imaginable worlds in contemporary Mithila, South Asia, structure feeling and action in particularly gendered and classed ways, even as the capacity of individuals to actualize those worlds and the ‘modern’ selves envisioned within them are constrained by both overt and subtle means. In the context of shifting cultural anchors, new practices of silence, literacy, and even behaviors interpreted as ‘mental illness’ may become tactics in an individual's negotiation of conflicting self-representations. The confluence of forces at play in contemporary Mithila, moreover, is creating new structures of feeling that may begin to reverse long-standing locally held assumptions about strong solidarities between natal families and daughters, on the one hand, and weak solidarities between affinal families and new daughters-in-law, on the other.     

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...