民族记忆与文化基因--瑶族民族记忆中“中华民族共同体”文化基因的表征及其价值阐释

民族记忆既是传承民族文化基因的载体,也是彰显民族文化基因的重要文化表征。民族记忆作为延续民族历史和文化基因的内在根基,通过传承民族历史文化、建构民族身份、塑造民族形象等形式传承和彰显民族文化基因的内在特征。以瑶族为代表的少数民族文化基因是中华民族文化基因的重要组成部分,深入挖掘瑶族民族记忆中蕴含的“中华民族共同体”文化基因,并阐释其内在的价值与意义,对培育和铸牢我国各民族的“中华民族共同体”意识有着重要的理论价值与现实意义。     

中国共产党“中华民族多元一体”话语的构建历程及其逻辑--以《人民日报》文本为中心的考察

"中华民族多元一体"是中国共产党政治话语体系中的一个重要概念。经过新民主主义革命时期的萌芽和20世纪90年代的孕育,中国共产党在2005年的中央民族工作会议上正式提出"中华民族多元一体"话语。随着中国共产党中华民族观念和理论的变迁,"中华民族多元一体"话语的内涵也日趋丰富和完善,2014年中央民族工作会议后成熟定型。不同时期,中国共产党通过大众传媒将"中华民族多元一体"的政治话语转化成大众喜闻乐见的生活话语,从而塑造大众的中华民族观念,有利于维系民族团结和国家统一。中国共产党"中华民族多元一体"话语的构建遵循话语生产以问题为导向的实践逻辑、话语传播从学术到政治再到大众的延展逻辑、话语内涵从单一到复合的发展逻辑。     

中华民族共同体建设视阈下改土归流的历程、原因及作用

明清时期中央王朝实施的改土归流，不仅彻底废除了土司的政治、经济、军事、司法等特权，将国家版图内的人事权、财政权、军事指挥权、行政管理权、文化教育权等悉数收归中央，而且也是中华民族共同体由“自在”向“自觉”过渡的关键环节。明清改土归流经历了一个长期、艰巨、复杂的过程，其中既有土司利益与王朝利益的矛盾、各地土司与辖区民众的矛盾，也有中央王朝通过改土归流以增加税收、朝廷命官与乡村民众要求改土归流等现实动因。改土归流实现了国家“大一统”的目标、凸显明清国家治理能力的进步、加快了中华民族共同体建设的速度。中华民族共同体是一个由政治共同体、经济共同体、文化共同体和社会共同体四者构成的命运共同体。改土归流的实施，不仅是推动共同体由“自在”向“自觉”迈进的关键步骤和重要举措，而且使中华民族共同体在政治、经济、文化和社会诸方面发生巨大变化。     

红色文化增进铸牢中华民族共同体意识的多维向度解析

红色文化是中国革命建设征程的历史凝结,补钙壮骨,通今溯源,与中华民族共同体意识有着严密的耦合逻辑。在政治上,红色文化有利于坚定中国共产党的领导,明晰铸牢中华民族共同体意识的政治前提;在经济上,红色文化彰显社会主义市场经济的民族互惠指向,夯实铸牢中华民族共同体意识的经济基础;在文化上,红色文化标注社会主义先进文化建设的中国底色,聚合中华民族共同体建设的文化动力;在社会上,红色文化促进各民族交往交流交融,提升铸牢中华民族共同体意识的社会认知;在生态上,红色文化有助于建立人与自然交响协奏的生命共同体,筑牢中华民族共同家园的生态底线。     

Security branding and digital narrations. Security issues representation on Twitter

In the contemporary multicentric world, sovereign states have to manage carefully the construction of their image, defining their role and aspirations. With the re-definition of the state centric politics, stories become relevant: communication is a form of power, and networked forms of communication are becoming progressively a way to conquer the transnational public spheres. Through strategic narratives of foreign politics, states try to set up the ‘tales’ of international affairs and foreign strategies, to suggest a world vision, a causal interpretation, determining frames that affect transnational actors’ position in the international environment. Sovereign states develop these kind of frame using tools and theories referred to the commercial branding tradition to promote and support their own policies and identity. We decided to investigate how that process is made through information diffusion on digital platforms.

In this work, it has been analyzed the content presented through Twitter posts by the Foreign Ministries accounts of four different States dissimilar for geopolitical positioning and security concerns (USA; Israel; France; Sweden), for a period of three months (9/1/2015-11/30/2015); leading to the identification of different models and characteristic patterns of self-representation.

The thematic content analysis, based on the identification of macrocategories and micro-issues, has led to the identification of different models and characteristic patterns of self-representation, determined by domestic vicissitudes, and has shown some regularities, caused by the branding vocation of autobiographical online contents.     

铸牢中华民族共同体意识的法治实践路径研究

根据第五次中央民族工作会议的指导精神,中华民族共同体的法治建设与铸牢中华民族共同体意识是交叉同构的, 需在习近平法治思想和马克思主义多民族国家建设理论的基础上,探析铸牢中华民族共同体意识的法治实践路径。 第一,可 建设权利本位与义务本位相协调的中华民族法制共同体。 第二,应以党的领导为统领推进民族事务治理法治化。 第三,需以 立法、执法、司法为统筹全面深化法治实践。 第四,可通过法治教育为媒介巩固共有法治精神家园。 总之,法制共同体是中华 民族为人类历史转向所优化的现代法治范式,法治为铸牢中华民族共同体意识提供了制度实践基础,彰显了依法治国背景下 “德法共治”的平衡。     

论我国各民族民族认同与国家认同的统一性

在多民族国家人民中,普遍同时存在着“民族认同”和“国家认同”这两种认同心理。一般而言,民族认同意指不同民族成员对其所属群体的认可和赞同,而国家认同则指公民对其所属国家的认可和赞同。我国是由56个民族共同组成的多民族国家,中华民族是统称,56个民族是中华民族这一整体的有机组成部分。为了顺利实现“两个一百年”奋斗目标,把我国建设成为富强民主文明和谐美丽的社会主义现代化强国,加强中华民族共同体建设、促进民族团结进步事业的健康发展至关重要。为此,有必要在思想认识上厘清、理顺民族认同、国家认同的关系,加强中华民族共同体意识建设,努力实现我国各民族民族认同和国家认同的有机统一。     

The Magic of Oaxaca: An Emotional Geography of Age,Gender and Nation

This study analyzes interviews with expat women in Oaxaca, Mexico. The women use the “magic” of Oaxaca to elude traditional expectations of aging and gender. Oaxaca is crucial for the process of defining themselves as vital and independent in what Massey (1994) calls a progressive sense of place. A translocal emotional geography is constructed. However, the issues of place and nation are more problematic. Efforts to sufficiently enter their various communities in Oaxaca determine the success the women have at overcoming neo‐colonial interactions and assumptions.     

Maintaining and Strengthening a Shaky Regime with Mnemonic Work: Inventing a Chinese National Day from 1949 Through 1987 in Taiwan

This paper investigates the invention of a Chinese National Day from 1949 through 1987 in Taiwan to illuminate the significance of mnemonic work in nation‐building. The 1949 Retreat after the Chinese Civil War resulted in a serious legitimacy crisis for the government of the Republic of China; thus, (re)inventing the National Day became an important mission to maintain and even strengthen this shaky regime. While the role of the standardized commemorative narrative in influencing people's collective memory is granted, this article emphasizes the aspect of embodied memory in nation‐remembering. I point out that the official Chinese nationalism constructed its National Day as “inevitably” bustling, memorialized, accepted, heroic, familial‐ized, blessed, and pivotal‐ized to shape the impression of a sacred and memorable day. This paper—while essentially consistent with Billig's argument of banal nationalism—suggests that national identity is accumulated by many symbolically encoded elements found in daily life; it goes further to argue that banal nationalism needs the “hot” nationalism found in special occasions to encode, refresh, and redefine the symbolic meaning of entities. That is, the oscillations between sacred and profane are needed to guarantee that patriotic emotions can be continually created and maintained.     

部分民族院校在校大学生民族意识现状抽样调研报告

本文试图通过对9所民族院校在校大学生进行民族意识的问卷调查,深入了解民族院校在校大学生民族意识的形成过程和现存状况,掌握民族院校大学生的民族意识发展变化趋势,探讨民族院校如何进一步加强马克思主义民族理论的宣传教育以正确引导大学生的民族意识问题。