论犯罪控制模式中的民俗控制

犯罪是严重危害人身安全和财产安全,侵害和平生活与经济发展的反社会行为,是当今世界普遍关注的重大的社会问题。我国目前对犯罪控制过分强调国家对犯罪的控制力量,在市场经济不断发展,必然出现小政府、大社会的现实面前,这种模式存在较大的缺陷。本文通过对民俗与犯罪的关系考察,把民俗引入犯罪控制的视野,从民俗入手,以审慎的眼光来理解乡民行为实践所构筑的意义世界,客观地探讨民俗在乡民地区所发挥的功能,进而提出:民俗作为民间力量对预防犯罪具有巨大作用。     

论民俗文化与民间美术造型的互生性

民间美术是一种民俗现象,它包含丰富的民俗文化价值,民间美术造型的产生和演变与社会历史文化有着十分密切的关系。民间美术造型创造是顺应了民间文化的观念、性质和特点而存在的,民俗文化观念决定了民间美术造型的面貌。可以说民间美术各种造型多产生于形形色色,丰富多彩的民俗事象中,同时,民间美术造型又服务于民俗活动,增添了民俗文化的内涵。它们互相依存,同生共长,和谐发展,从而形成蔚为壮观的民俗文化艺术。     

民俗文化词语的可译性限度及其翻译策略

民俗词语具有丰富的文化内涵.在跨文化交际活动中,民俗文化词语的翻译起着难以替代的作用.本文从生态文化、器物文化、宗教文化、社会文化以及语言文化方面阐述了民俗文化词语的可译性限度并提出了一些补偿策略.     

达斡尔族民俗文化的特征与发展

达斡尔族的民俗文化是中华民族优秀民俗文化的重要组成部分 ,有许多独具的特点。习惯势力、传袭力量、心理信仰构成了民俗约束力的基础 ,这样的基础 ,使达斡尔族的民俗活动赖以传承下来 ,发挥出巨大的社会功能     

略论民俗的形成与演变

民俗是劳动人民在长期生产斗争和日常生活中创造出来的,形成的历史久远,而且,早在先秦时代就开始了有关民俗的记录和搜集整理,历代志书也非常重视民俗方面的内容。民俗形成的因素复杂,除了历史因素、社会因素、政治因素、文化因素之外,地理因素、气候因素、民族因素、宗教因素、语言因素等,都对风俗的形成、发展和变化产生了重要影响。恒定不变的风俗是没有的,这些因素的变化必然导致风俗的变迁,风俗流行过程就是其本身的变化过程。鉴于以上认识,对待民俗文化,我们要持既传承又保护的态度。一方面,传承有价值、有意义的民俗文化,赋予其新的内容、新的生机和活力;另一方面,要深入研究,广泛收集,着力保护作为传统文化重要组成部分的民俗文化。     

民俗文化的当代价值

民俗文化作为一种传统的文化现象,其当代价值日渐凸显并受到重视。民俗文化的当代价值体现于文化、经济、社会等多个领域。在文化领域,民俗文化是民族文化、现代文化、先进文化的源泉与基础,对于形成文化认同也功不可没;在经济领域,民俗文化作为大文化的一个子系统,成为一种无形资本,创造着经济效益;在社会领域,民俗文化的维系、团结、教化功能是不可替代的。     

浦市盂兰盆法会的人类学考察

浦市坐落于沅水中游,是多元文化的聚合地。自清朝伊始,浦市的寺庙会馆林立,各种祭祀佛事活动更是层出不穷,盂兰盆法会便是其中之一;浦市的盂兰盆法会是多元文化融合的产物,融入了"目连戏"的戏曲元素与民俗文化,弥补了传统差序格局中文化功能的缺失部分,巩固了群体规范与教化,加强了文化冲突的调适,有利于社会文化的整合,促进了民俗艺术和宗教艺术的传承与保护。     

试论民俗文化

一、题论。 任何一个民族,在其漫长的社会历史发展过程中都必然会形成各具特色的民俗文化。关于民俗文化,似可这样定义:民俗社会中民间风俗、民间文化以及民间生活方式的总和。如年节文化、婚丧文化、饮食文化、服饰文化、建筑文化、宗教文化等诸文化形式及其所包含的诸多内容均属民俗文化的范畴。民俗文化虽然与官方倡导的官方文化形式之间,存在着相互影响,甚至相互转化的密切关系,但仍有其自身的显著特点:人民群众出于一种完全的自觉自愿,自发地创造、应用这种寄托思想,表达愿望的文化形式,并使之世代相传。在传承中依据社会历史的发展而发生演变。民俗文化对社会成员具有特定的影响力和约束力,其传承与维系取决于心理信仰、传承力量、习惯势力和从众心理等因素。     

《回族民俗文化变迁与社会性别研究》出版发行

中国社会科学院民族学与人类学研究所副研究员杨华著《回族民俗文化变迁与社会性别研究》一书,于2014年8月由中央民族大学出版社出版发行。该书共分十章,第一章集中论述回族民俗文化在回族发展中的地位和作用。第二章至第九章全面介绍和论述了回族的民俗文化及其变迁,这些民俗文化包括生产、饮食与禁忌民俗,婚姻、家庭和生育民俗,服饰民俗,经商习俗及商贸民俗,人生礼俗民俗和行为礼俗民俗,民居民俗、清真寺建筑民俗和审美民俗,宗教信     

民俗博物馆建设与非物质文化遗产保护分析

中华文化历史悠久,源远流长。民俗文化和非物质文化遗产作为中华文化的重要组成部分,更是记载了中华文化的灿烂发展。民俗博物馆建设作为传播我国非物质文化遗产的重要载体具有重要的地位和意义。基于此,本文旨在简单介绍民俗博物馆和非物质文化遗产的含义和功能,提出现阶段民俗博物馆建设和非物质文化遗产中发展的困境,从而进一步提出促进民俗博物馆建设和非物质文化遗产保护的措施,更好地继承和发扬民俗文化,促进文化经济的进一步发展。     

布洛陀民俗文化的特点与特色经济开发

具有优势的自然资源和文化资源都有可能发展成为特色经济。布洛陀民俗文化的民族性、区域性、神圣性和群众性都较为鲜明,联结周边已成规模的文化因素,加以产业化运营,可以发展成为当地的旅游特色经济。为实现这一目标,要遵循文化生产规律,处理好继承和创新的关系,整合周边旅游文化,注重品牌运营,并借助中国—东盟博览会平台,融入到国际文化交流和合作渠道。     

极端民族主义恐怖犯罪的刑事控制及其评价

After entering the 21st century, ter￣rorist crimes have become more serious. Terrorism has become one of the worst problems of the mod￣ern world and will continue to be a serious problem in the future. China is also facing the challenge of terrorist crime. Can the present criminal system accomplish the mission of legislative control of these crimes and fulfill the goal of penalising them? It seems that a review and evaluation of the rele￣vant criminal legislation and policies is necessary.
There are different definitions of terrorist crimes. American scholars Alex P. Schmid and Albert J. Jongman gave a review of 109 different definitions that appeared during the period from 1936 to 1983 , and proposed their own opinions in the book Political Terrorism. Chinese scholar Hu Lianhe analyzed 50 definitions that appeared after 1982, and proposed his own idea. On January 1 2016 , the third article of the Zhonghua renmin gongheguo fan kongbu zhuyi fa ( Anti -terrorism Law of the P. R. C) formally defines “terrorism”and “terrorist activities”. Generally speaking, both the academic and legal definitions have gener￣alized three characteristics of “terrorist crime”from subjective and objective aspects: 1 ) taking social order, public security, personnel and prop￣erty as the target of the ( terrorist ) behavior; 2 ) hurting the targets described above or threatening the state organs or international organizations by way of violence, destruction or intimidation; 3 ) taking the realization of some certain political or i￣deological purpose and claims as the ultimate goal of the ( terrorist) behavior.
Concerning the relation between extreme na￣tionalism and terrorism, the general idea is that“there is no pure form of nationalism; it is always combined with some certain political or social pow￣er, and characterized with social movement or his￣torical process”. And seeing from the development course of terrorism,“nationalism is one of the most permanent roots of terrorism”, and is also “one of the most powerful roots of terrorism.”
China has mainly experienced five revisions of its law concerning terrorist crimes: 1 ) revising criminal law in 1997 , and including terrorist or￣ganizations into the criminal penalty for the first time ; 2 ) legislating about terrorist crimes in the xingfa xiuzhengan san ( Criminal Law Amendment III) in 2001; 3 ) intensifying the applicability of the criminal law to terrorist crimes in the xingfa xi￣uzhengan ba ( Criminal Law Amendment VIII ) in 2011;4 ) including technical detection measures of crime on terrorist activities in the xingshi susong fa ( Criminal Procedure Law) revised in March 2012, thereby establishing the legal position of this kind of detection measure in criminal procedure; 5 ) substantially adding accusations in the xingfa xi￣uzhengan jiu ( Criminal Law Amendment IX ) re￣vised in 2015 , and strongly fighting against the ter￣rorist crime .
“As one of the social policies, criminal policy is a kind of countermeasure to handle different kinds of crime without delay - this determines that the formulation of criminal policy is bound to social politics and economics in a period of time.”Since the founding of New China, China has made up corresponding criminal policies according to the social needs and criminal status in different eras. In order to maintain a harmonious relationship be￣tween various ethnic groups, and respect the ethnic culture and customs, a criminal policy called “li￣angshao yikuan” (“less arrested, less killed, and punished leniently”) had been carried out con￣cerning the ethnic minority crimes. However, this criminal policy which had played an important role in juridical practice in handling criminal cases of ethnic minorities is unlikely to be a basic criminal policy for the control of extreme nationalist terrorist crimes in the present day. On the new historical stage,“kuanyan xiangji” ( combining punishment with leniency) has become a basic policy for deal￣ing with criminals in China—this policy is based on the inheritance of the rational connotation of the combination of serious and lenient punishment in the criminal policy, and learning the experience or lessons of “seriously fighting” criminal crimes since the implementation of the reform and opening-up policy. Doubtlessly, this new criminal policy has a guidance significance in the punishment of all criminal activities, including extreme nationalist terrorist crimes of the present.
A basic evaluation of China’ s criminal legis￣lation on the punishment of extreme nationalist ter￣rorist crimes is:1 ) it has developed from non-ex￣istence to existence; the relevant criminal legisla￣tion is in accord with the developmental direction of domestic terrorist crimes and the anti-terrorism situation;2 ) it has worked in concert with the anti-terrorism strategy of the UN, and performed a state party’ s duty;3) it has an obvious tendency of “severe penalty ”; 4 ) the revision of criminal law has started to be influenced by the risk concept of criminal law.
In summation, China ’ s criminal legislation and criminal policies have a positive significance in controlling the extreme nationalist terrorism crimes. However, there are still some deficiencies of the strategies of controlling crime. Hence, the following issues should be addressed in the subse￣quent legislation: 1 ) Before identifying a kind of behavior as a crime, one should judge whether the duty attached to the new accusation is a kind of ex￣cessive demand on the ordinary people;2 ) The ra￣tionality of the expected goal of criminal legislation cannot guarantee the rationality of a specific sys￣tem, therefore, the lawmakers also need to consid￣er whether the measures for realizing the goal are reasonable. 3) The deserved function of the non-criminal penalty method should be noticed, and it should be developed rationally and harmoniously together with the criminal penalty,thus a solid sys￣tem which can control extreme nationalist terrorist crime should then be constructed. 4) The guaran￣tee of human rights also cannot be ignored in the anti-terrorist legislation and criminal policies.     

简论经济犯罪与死刑

我国是世界上对经济犯罪适用死刑的极少数国家之一。随着我国经济的发展,我国的经济犯罪也日益严重,立法机关希望通过死刑的适用来遏制经济犯罪。但事与愿违,死刑的适用并没有收到预期的效果,还违背了刑罚的目的和罪刑均衡原则。因此,我国在立法上应当废除对经济犯罪的死刑,规定经济犯罪的法定最高刑为无期徒刑,并附加适用财产刑。     

民俗语言表述之初探——以青海民间民俗语汇为例

语言能够表述、贮存与传播民俗.任何民俗事象必然要反映到语言中来,或者是通过语言结构本身来呈现,而民俗则在一定程度上制约、影响语言及其结构,因此,它们的关系是十分密切的.通过对语言民俗关系的研究,可以揭示一个民族或者一个方言区的历史文化的特点和基本面貌.     

渗透在天水伏羲庙纸人灸病习俗中的巫术观念

巫术信仰是中国民俗中重要的组成部分,中国的巫术文化与民俗文化密不可分。可以说巫术借助民俗广为扩大,而民俗因为有了巫术的影响,其观念更加深化和巩固。天水伏羲庙伏羲祭祀活动中的纸人灸病习俗中所使用的神树、纸人、蘸上鲜血的护身物等,无不折射出巫术的观点,是巫术的三种基本原则综合渗透的表现。然而透过表象的巫术这层面纱,看到的却是古老民俗和当今所提倡的主流思潮的契合——生物协同观、心理疗法以及早期的医药观念。     

我国刑法的压制性文化品格之形成与批判

由于受政治传统的影响,我国刑法具有浓厚的压制性文化品格,在刑事立法上主要表现为刑法过于注重对国家利益和社会法益的保护,在一定程度上忽视了对个人法益的保护,在司法实践中主要表现为刑法工具主义。具有浓厚的压制性文化品格的刑法不仅背离了人类群体生活的精神性之需求,阻碍了刑事法治的实现,而且使得刑法出现了"保障空白"。为了消除我国刑法的这种压制性文化品格,为刑事法治的实现扫清障碍,必须塑造我国刑法的引导性文化品格。     

论清代壮族名士郑献甫纪游诗的文化维度

郑献甫是清代著名的壮族诗人、学者,在岭峤壮族古典诗人中,是卓然独立的大家。其纪游诗内容多样,包罗丰富,大致可分为四个维度,即地理之维、民俗之维、历史之维、时政之维,这四个维度分别指向四重文化内涵,即抒写行者无疆,揭橥风物民俗,寻求古今会通,传载末世心史。郑献甫的行走人生标举了封建时代文人独具特色的人生范式,给予我们较为丰富的文化启示。     

刷单炒信样态的认识误区及刑法评价

刷单炒信是网络平台交易中司空见惯的违法现象。由于未能厘清其不同样态及法益侵害,理论与实务对刷单炒信的刑法评价仍存在较大争议。普通刷单炒信、组织刷单炒信及提供刷单平台服务是刷单炒信的不同样态呈现,三者在行为结构、社会危害及法益侵害等方面各有不同表现,刑法应当予以区分评价。尽管当前网络平台违法犯罪形势严峻,但普通刷单炒信不具有相当社会危害性,不宜适用刑法规制。相比之下,组织刷单炒信严重违反国家广告经营管理制度,应以虚假广告罪论处。提供刷单平台服务严重违反互联网信息服务经营许可制度,应成立非法经营罪。组织刷单炒信中包含提供刷单平台服务内容的,可按牵连犯从一重处断。     

Crime,politics and police in the Palestinian's society in Israel

This paper offers an analysis of crime in the Palestinian society in Israel from the perspective of political relationships. It illustrates that the state of Israel is trying to define and identify crime through ideologies and narrow interests. This process is part of a mechanism of control, which intends to criminalize the daily life of the Palestinians. Discriminatory behavior against Arabs by police is more apparent and the records on crime are sometimes inaccessible, with a mania for secrecy, and view the whole Arab community as a security danger. The Israeli social control policy politicizes this community, with excess control in some areas and a lack of control in others. The paper concludes that no detailed arguments are needed in order to see the ineffectiveness of the Israeli control policy as long as the basic root of the political struggle is not answered.