巾帼儒将贺捷生

巾帼儒将贺捷生文、图／李光荣６０年前的１９３５年１１月１９日，襁褓中的贺捷生栖身厂背篓中．随着父亲指挥的中国工农红军第二方面军，从湖南桑植出发，开始了震古铄今的二万五千里长征……６０年后的１９９６年３年２５日，身着戎装的贺捷生重返故里，寻访当年红军的...     

“化入树干而滋生”——论穆旦的抗战

具有强烈爱国精神的穆旦,在抗日战争中毅然放弃大学教职,从军赴缅参战,走过了野人山,创作了不同凡响的抗战诗歌,为中国的抗战诗增添了异彩,为现代文学做出了贡献。穆旦又是一个富有思想的"军人",他出于人本观念,对战争进行了深入思考,进而揭示了战争的本质和罪恶,描写了复员军人无所适从的生存状态,表现出战争诗的最高精神——和平。这是穆旦最为深刻的思想和最有价值的诗歌。     

试论西南联大现代主义文学思潮的形成

西南联大现代主义文学思潮来自师传。西南联大文学教授的主体是欧美留学生，他们接受过现代主义文学观念，有的外国教授本身就是现代主义诗人和理论家，他们通过教学、创作、译介、批评等课内外形式向学生传授现代主义文学方法和经验，培育出一批现代主义文学的探索者，从而形成了西南联大的现代主义文学思潮。     

浅谈医院药品管理中药品与财务的一体化管理

随着医学科学的发展,药品的需求量日益增加。同时在信息技术下,药品与财务管理业务流程再造己成为众多医院面临的管理问题,药品与财务管理重组结合现代化管理工具的使用成为了提升医院竞争力主要手段之一。因此,做好医院的药品财务管理工作,确保药品质量,防止浪费,对医院的财务管理、经济管理工作有着十分重要作用。     

西南戏剧劲旅——论抗战时期的联大剧团

"联大剧团"全称国立西南联合大学话剧团,是西南联大在昆明的第一个话剧社团.联大剧团1938年成立,以演出<祖国>成名,演<原野>登上高峰,后因内部分裂而实力削弱,此后虽有演出但未引起轰动,1942年自行解散.联大剧团奠定了西南联大戏剧发展的基础,树立了云南乃至中国戏剧史上的演出里程碑,为抗日救亡运动贡献了力量.因此,联大剧团在西南联大社团中具有崇高地位,是云南现代实力最强的几个剧团之一,也是中国现代戏剧史上的一个重要社团.     

水产品贩运大王何克波

5月6日,何克波被团中央、国家工商局、中国个协授予全国先进青年个体劳动者光荣称号。上海、广州的客户整天都在何克波这里忙碌地装运水产品,一些水产品贩运小户无不聚集在这里与远方来客套“近乎”,何克波竞有如此吸引生意人的魅力。     

新诗社三诗人初论

新诗社是西南联大以"诗社"命名的第二个文学社团,在闻一多的指导下,新诗社致力于朗诵诗的创作,在西南联大文学中独标一格,成为抗战及其以后中国时期朗诵诗的一种新因素。其代表诗作是闻山的《山,滚动了》,何达的《舞》、《我们开会》、《图书馆》等。何达是新诗社最成功、最著名的诗人。俞铭传及其诗作的存在,证明新诗社也是多元的。创作表明,在西南联大和中国现代文学史上,新诗社是一个具创作实力和特色的社团。     

从民间文学看哈尼族的传统生态观

The Hani’s rich folk literature has preserved their traditional culture. Interpreting it from the perspective of ecological culture may lead us to the conclusion that the Hani’s traditional eco-logical understanding is that of a harmonious rela-tionship between man and nature. This ecological understanding is similar to that of other ethnic groups in Yunnan, such as the Bai, Dai, Wa, Yao, Naxi, Jingpo, Bulang, and other ethnic groups, which shows that this ecological under-standing is common across the Chinese nation. Meanwhile, this ecological understanding has an enlightening role for human beings to keep the eco-logical balance in the present day. This article tries to investigate the deep connection between the Hani’s folk literature and the natural ecology, and reveals the Hani’s traditional ecological under-standing. 1 . The Hani’s traditional ecological under-standing is revealed in their folk literature The Hani have no fairy tales in the strict sense, their literature is a kind of“universal litera-ture” enjoyed by both adults and children. Howev-er, the Hani’s folk literature also created a roman-tic world similar to that of fairy tales. This “fairy tale world” is just the world of nature reflected in the Hani’s literature. The typical characteristics of this world are harmony and happiness. In this har-monious and happy world, mountains are a para-dise for man and all other things on earth. In this paradise, man is only a part of nature, they are not the spirit or the core of the world. Man, animals and plants have their own places, and their own happiness. Meanwhile, they support each other, and have a common development. In a word, man and nature have a highly harmonious relationship. When environmental protection and ecological bal-ance become a common topic in today’s discourse, one can gain some insight by reading Hani fairy tales and legends. Therefore, digging out the eco-logical beauty from Hani folk literature still has a practical purpose. How then does Hani folk literature describe the relationship between man and nature? We find that the Hani folk literature is full of stories con-cerning how the animals and plants save mankind. Many works reflect this idea: if mankind had not been assisted by the animals and plants, it must have died out long ago, therefore, man should show his thanks to the animals by protecting them. Be-cause the animals and plants saved man’s life, and man knew to show his gratitude to them, the rela-tionship between man and nature is always good in the fairy tales, although they live in their own ways, they never disturb each other — they have a totally harmonious relationship. Moreover, man can even marry animals and have descendants with them. The harmonious relationship between man, animals and plants is a basic theme of the Hani folk literature, as well as a basic part of the Hani eco-logical understanding. The relationship between man, animals and plants reflects not only a friend-
ship, but a kind of family relation, because they can even become couples, although the couples can sometimes suddenly turn hostile — they may have disagreements or even come to blows. When this happens, the deities could help to solve the problem— this is another aspect which reflects a harmoni-ous relationship between man, animals and plants. In the Hani folk literature, the harmony be-tween man and nature is also reflected in the mutu-al assistance between man, animals and plants. In this kind of literature, man, animals and plants are always equal; they not only have a common goal and the same standards for good and evil, but also have a common language, with which man, animals and plants are able to negotiate with each other, help each other and reap their own rewards. 2 . The cultural sources of the Hani’s tradition-al ecological understanding Although literature is a creation of the writer, it reflects social life. The writers’ imaginings can-not be separated from the practicalities of place, and folk literature has its own particularity. Folk literature is created by several folk artists from gen-eration to generation. It might be a result from sev-eral people’s discussions during the creative process or when the work is passed down, hence, it is typically collective work and has typically mass characteristics. Although the individual plays a significant role in the creation of a work, the content of folk literature does not always reflect a single artist’s idea, but the idea of a group. There-fore, we say that the harmonious ecological under-standing reflected in the Hani literature actually re-flects an overall awareness of the Hani people. Why did the Hani form this kind of common awareness, then? We believe that it is decided by the Hani’s living environment and common cultural resources. Most Hani people live in the mountain-ous or semi-mountainous areas between Mt. Ailao and Mt. Mengle. The living environment partly in-fluences ideology. Because of the level of inacces-sability, and self -sufficient life style, communi-cation among the different Hani villages is rare,
however, what they see every day in their living ar-eas are mountains; therefore, their similar living environment leads them to have a similar under-standing of the mountains. The Hani are a “migrated ethnic group”. Their ancestors originally lived in the remote north. Due to natural and social causes, they moved south. Following the cultural development and improvement of natural conditions, their popu-lation gradually increased. After they stepped into the mountainous areas of Mt. Ailao, they had im-proved material conditions and peaceful life, and the population dramatically increased. Later, they settled down in the broad area of the Honghe and Lishejiang drainage basins. The Hani’s history of migration and development indicates that no matter how large a population they have, and how they are scattered, their culture has the same origin. Therefore, tracing the origin of the Hani culture is very important to understand why the Hani share a common awareness of the harmonious relationship between man and nature. Another point worth noting is that the Hani are called as an “Ethnic Group of Stories”. The Hani like telling stories, and making up stories, therefore, there are many popular stories among the Hani. This is because Hani have no writing, which makes the essence of the Hani culture lie in their oral stories. The ancestors’ stories, and their wisdom are all spread and handed down through these stories. The Hani stories actually play act as cultural carriers, burdened with the task of preser-ving culture, and playing an educational role. It is due to the influence of the ancestors’ traditional culture that the Hani have kept an awareness of maintaining a harmonious relationship between man, animals and plants. Then, which factors in the Hani’s cultural origin have promoted this awareness and made it exist for a long time? This article separately discusses the impact of the origin of the heavens, earth, man, animals, and plants, as well as the understanding of animism to this awareness.
In the Hani’s traditional religion, animism is a basic tenet. The Hani believe that the universe is created by the gods, and all things on earth are brought about by the gods. These deities infuse the things in the universe with a spirit; man cannot hurt other things, including those things without life;and the proper relationship between man and nature is harmony. A harmonious relationship means to obey the deities’ will, and is a special representation of their worship. Some people be-lieve that the formation of this kind of understand-ing is directly related to the ecological environment in which the Hani live. They live in the mountain-ous areas and conduct farming work from genera-tion to generation. The forest and water sources are their basic production materials. While using and transforming nature, they must protect and respect nature. Only in this way can an ethnic group un-dergo constant development in a difficult environ-ment—this already has become common knowledge during the process of inheriting the Chinese culture in the past thousand years. And to the Hani peo-ple, this is their principle, as well as their life philosophy. The Hani’s understanding of animism is a kind of pantheistic ideology, which belongs to religious aspect and does not fit with materialism. However the understanding of animism plays a very big role in the Hani’s formation of a self-consciousness in protecting the animals and plants, and keeping the ecological balance. Its role is not limited to an in-dividual or a local area, instead, its meaning to the whole Hani area cannot be underestimated. Hence, we take it as one of the sources for the for-mation of the harmonious natural understanding of all Hani people.     

西部大开发 海西大发展——海西州实施西部大开发10年取得显著成效

实施西部大开发10年来,在党中央、国务院和省委、省政府的正确领导下,海西州委、州政府紧紧抓住这一重大历史机遇,明确提出了“解放思想、开放开发,突出重点、带动发展,优势互补、联合协助,培育支柱、形成特色,工业强区、富民富州”的总体发展思路和“资源转换、基础优先、中心城市发展、开发带动、科教兴州、可持续发展”六大战略。经过10年的不懈努力,海西州实施西部大开发战略已经取得了显著成效。西部大开发战略实施以来,海西州坚持以经济建设为中心,把加快自治州经济发展作为第一要务,坚持以邓小平理论和“三个代表”重要思想为指导,深入贯彻落实科学发展观,不断调整和完善发展思路,采取积极有效的政策措施,使经济发展长期相对滞后海西州驶入了“快车道”。一、国民经济快速发展综合实力明显提升西部大开发实施以来,海西州国内生产总值由1999年的40.87亿元增加到2009年的289.3亿元,10年总量翻了2.8番,保持了年均增长17.1%的速度。其中,第一产业年均增长5.1%,第二产业年均增长19.3%,第三产业年均增长13.5%。经济总量从1999年全省的第3位上升到2009年的第2位,从全国三十个民族自治州第16位上升至第9位。10年的发...     

论西南联大育人的内部环境

西南联大育人的内部环境有多种,其中浓厚的学术气氛是人才辈出的先决条件,艰难困苦又是影响教学和制约人才迅速成长的不利因素,西南联大发挥了创设学术气氛的特长和困境求生的精神,在九年的办学历程中,塑造了世界名校的自我形象.