江佩珍当选《中国妇女》时代人物

2月24日的北京,瑞雪飘舞,红梅吐艳。2005年度《中国妇女》时代人物评选活动在人民大会堂隆重揭晓,广西金嗓子有限责任公司董事长江佩珍,喜气洋洋地接过全国人大副委员长、全国妇联主席顾秀莲颁发的证书,成为2005年度10位海内外最有影响力的“《中国妇女》时代人物”之一。《中国妇女》杂志社从2001年开始,为记录二十一世纪中华女性的成长足迹,展示中华女性的时代风采,每年评选一届海内外最有影响力的“《中国妇女》时代人物”。其评选标准为:对社会、民族有突出贡献;具有鲜明的时代特征;年度内在其领域做出显著成绩;为公众关注并产生广泛社…     

他们,才是青春代言人

正说起这个时代的青春代言人,很多人脑海中立刻出现两个人:韩寒和郭敬明,因为两人都拥有众多年轻的粉丝。韩寒代表的是愤世嫉俗但又焦躁不安的那部分中国年轻人,韩寒在小说中对中国的教育制度和官僚主义进行批判、反讽;而在现实中,他是职业赛车手,也是很多女性心中的大众情人。郭敬明在小说中主要描写中学生     

不给“教育”面子的学生韩寒

韩寒,教育体制的另类产物。高中时写出轰动一时的小说《三重门》,后辍学在家。《儿子韩寒》由韩寒的父亲撰写,讲述了韩寒的成长经历,也暗含着对现代教育制度的反思。语文60分的留级生写《三重门》占用了韩寒高一的很多时间。他对数理化不感兴趣,一开始脱节不懂,后面     

赵子琪与路金波:穿越“硝烟”让爱做主

正他曾是中国第一代网络作家,现在是知名出版人,成为王朔、韩寒、安妮宝贝等大牌作家的幕后东家;她曾是央视著名主持人,现在成功转型为当红的影视明星,主演的电视剧《别了,温哥华》《我的青春谁做主》《金枝玉叶》等家喻户晓。两人在他离异后才开始拍拖,却被很多人误解,但他们却义无反顾地选择了让爱做主。路金波、赵子琪的情感故事,充满了坎坷和真挚……     

率中国“博士军团”冲击诺贝尔奖的90后

日前，世界权威杂志《科技商评》公布了“2013年度杰出青年科技创新家”名单，年仅21岁的赵柏闻，成为全球年龄最小的入选者。这个被誉为“科学界韩寒”的90后奇才，比韩寒的人生经历更传奇：他18岁高中肄业，率领一帮博士和科学家破译“天才智商基因”之谜；他看重知识却藐视学历，因此拒上北大；《华盛顿邮报》称他“年纪轻轻便在世界上最大的基因组学研究院挑起大梁……古老的中国将重返世界科技强国之林！”     

对人性的追求和雷雨式的性格——《雷雨》中蘩漪形象再评价

<正>《雷雨》于1934年发表,以其深邃的内涵、卓越的艺术、鲜明的人物蜚声剧坛,成为中国话剧的经典。曹禺先生成功地塑造了八位人物,蘩漪是其中最为光彩夺目的人物。她的     

佳音不断

专辑：《寒·十八禁》艺人：韩寒语种：国语公司：天韵文化专辑简介：韩寒首张唱片《寒·十八禁》历时一整年的精心打造后在上海正式发行。这张集音乐、音像与诗文于一体的唱片书,如一份生日厚礼来临,馈赠过去一年时光里的种种难解难分与付出,风光无限。礼盒包装的韩寒个人专辑,有完整的CD。收录韩寒演绎的十首金曲,除了韩寒翻唱个人偏爱的《我》和《追梦人》之外,其余歌词均出版韩寒手笔,他独到的歌词总能如利刃般切中要害,犀利独到,     

人物聚焦

《时代》人物:中国工人中国工人当选美国《时代》周刊年度人物,以前被《时代》评为年度人物的多是各国的政治人物或各界名流,甚至离经叛道的个人,而这次中国制造背后的中国工人高     

桑榆未晚书香浓

在我的书架最醒目的位置，摆放的不是中外名著，也不是韩寒、郭敬明等网络名人的图书，而是《蛇盘地》《两季风》《拾秋集》《壮行西辽河》《散漫的思绪》等等。它们出自同一位作家的笔下，他就是被通辽市文联评为“德艺双馨的文艺家”、开鲁县文化艺术突出贡献者的方纲老先生。     

汤一介：追逐文化复兴之梦的《儒藏》项目专家

他是中国哲学界响当当的人物,其《郭象与魏晋玄学》和《魏晋南北朝时期的道教》是哲学研究者的必读著作。他从大量的史料里梳理、建构出中国哲学体系,推动中国文化从传统走向现代,他一生努力,不曾停歇。他,就是北京大学哲学系教授汤一介,一位中华文化复兴之梦的“逐梦人”。     

汉蒙语音系统对比及偏误分析

以学习汉语的蒙古学生为研究对象,主要从汉语语音系统的特点出发,以与汉语语音发音相近的蒙语语音为参照,进行汉蒙两种语言的语音对比分析,从而总结出两种语言中由于发音相近而产生的汉语发音的偏误规律。     

探索生命的密码

作为一名钟情于国学的作家、画家和道德经艺术馆的创办者，韩金英习惯于为自己的国学作品配图，这些图也是她对于生命的终极密码的探索。用油画手法表达对易经、风水、中医、智慧的领悟，是她未来不懈的追求。     

Being Han in a multi-ethnic region of the People’s Republic of China

This article draws on ethnographic material collected in Yangzong county of Yunnan, a province well known for its ethnic diversity. It deals with how the members of this peripheral Han population are categorised by others and by themselves in relation to minority groups and notions of Chinese identity. The specificity of the Han of Yangzong is framed by an ongoing tension between two contrasting points of view: they appear both as a local ethnic minority among others, and, notably by means of ritualised theatrical representations, as the legitimate representatives of the national majority. The Han people of Yunnan, who represent two-thirds of the province’s population, have been largely ignored by contemporary research. However, this study sheds light on the necessary interplay of different levels of identity and asserts the understanding of the category of ‘Han’ as perceived by the Chinese State as well as by the local people.     

Xinhai remembered: from Han racial revolution to great revival of the Chinese nation

This article turns three different analytical mirrors onto the Xinhai Revolution – 1911, 1961, 2011 – in order to interrogate its evolving significance in the minds of China's Han ethnic and ruling elite. In particular, it seeks to demonstrates the discursive appropriation of the Qing nomadic frontier in the ways in which the 1911 Revolution is remembered and commemorated, exploring both the temporal and spatial dimensions of this appropriation, and how the revolution shifted from a bloody Han racial insurrection against Manchu power and privilege to a heroic celebration of the revival of a multiethnic Chinese nation-state in the face of foreign imperialism and oppression.     

Spatial Segregation and Social Differentiation of the Minority Nationalities from the Han Majority in the People's Republic of China

One of sociological human ecology's classic hypotheses posits the existence of a positive relationship between social status and residence. The more similar the social characteristics of two populations, the greater their degree of residential propinquity. This study examines that hypothesis with data for the Han majority and each of the fifty-five minority nationalities enumerated in the 1982 Census of the People's Republic of China. We find support for the hypothesis when we use a segregation measure that reflects the degree of unevenness of the residential distribution of a minority population from the Han. The paper also addresses the implications of these findings for the social and economic development of the Chinese minorities.     

Revelation of the grassland: The Han sent-down youths in Inner Mongolia in China's Cultural Revolution

The Han Chinese migration into Inner Mongolia has been an ongoing process. There have been academic studies on such migration, and on Han Chinese peasant migrants and their interactions with the Mongols. This paper is a study of a particular group of Han migrants, known in English as the sent-down youths, sent by the government to Inner Mongolia, in the movement of ‘going up to the mountains and down to the villages’, or the rustication movement, which reached its height during the Cultural Revolution (1966 – 1976). Among the total of 17 million urban middle school graduates sent to various parts of China to become farmers, about 200,000 went to Inner Mongolia. By the mid-1980s the majority of these sent-down youths had returned to the cities and regained their urban household status. Based on works written by those who went to Inner Mongolia, and especially the interviews I conducted with some of them, this paper analyses their experiences, what it meant to them and the impact they had on the ecology and the political and ethnic integration of Inner Mongolia. I argue that the rustication movement as a Communist ‘civilizing’ project had negative effects on the ecology of Inner Mongolia. The sent-down youths functioned as instruments in the Han demographic and economic expansion and domination, but in the process, as individuals they underwent journeys of discovery of themselves and of the Mongols. To some, the experiences meant more awareness of ethnic diversity and more consciousness of ethnic rights as well as environmental issues. On the popular level, they played a role in enhancing ethnic integration.     

汉代的慈善救助思想与实践 ——兼论"裸捐"

慈善救助在汉代取得重要发展,"裸捐"引人注目,事例很多,最突出的是汉武帝时的卜式多次捐财帮助国家守卫边境。西汉多有平时和荒年赈济贫穷宗族邻里的事项。自汉武帝时起,西汉统治者的慈善观发生变化,皇帝鼓励、褒扬吏民向贫民借贷,助民脱困。朝廷下诏举荐"有行义"者为官,终汉不辍,这是对行善好施的最大肯定。帝诏奖励帮助政府救灾的吏民,是汉代政府与民间慈善互动的表现。东汉散财救恤宗亲邻里的观念和行为十分盛行,有关"裸捐"的记载多于西汉,反映了东汉慈善救助思想和实践的发展。慈善思想是慈善行为的内生性动力,汉代行善去恶的慈善思想内容丰富,行善的目的是为了缓和贫富冲突、保障既得利益和保护家人。其认为行善不应讲求回报,要行善不懈;对于行善者,人不回报天报,不报己身报子孙。"赏善罚恶"是朝廷引导人们向善的重要手段,同时也重视教民行义,富民劝善。     

The enemies within: targeting Han Chinese and Hui minorities in Xinjiang

How can we account for the targeted pattern of violence in Xinjiang, in which Uyghur secessionist groups attack some second-order minorities such as the Han Chinese and the Hui, but not the sizeable populations of Kazak, Kyrgyz, and Mongol minorities? Based on a variety of primary and secondary sources, I argue that members of the Han minority, being the national majority in China but a ‘nested minority’ in Xinjiang, are doomed to become a primary target of secessionist attacks as they represent, in and of themselves, the state from which Uyghur nationalists are trying to secede. Han Chinese’s – and to a lesser extent the Hui’s – economic and political dominance over the Uyghurs, along with their lack of historical ties to Xinjiang, also motivates their targeting while reinforcing the bond between other indigenous and comparatively disadvantaged minorities.     

The cultural other and the nearest neighbor: Han–Nuosu relations in Zhaojue County,Southwest China

Greater Liangshan is one of the few regions of China where, among 70–80% of Nuosu, the Han are a minority. Instead of the much more common phenomenon of ‘Hanification,’ here we can observe Han absorbing traits of other ethnic groups. Based on two seasons of fieldwork combined with historical texts and previous ethnographic research, this paper discusses this phenomenon, raising issues of ethnic identity and the influence of local circumstances on interethnic relations. Throughout the paper, it becomes clear that there is no simple dichotomy between Han and Nuosu, but that the situation is considerably more complex. The Nuosu fall into several castes, and the Han settlers had two different experiences. Some were captured as slaves and tried to become fully Nuosu. Ethnic relations in the Greater Liangshan are thus highly complex and require more research to be thoroughly understood.