鸡心脏冠状动脉的观察

用血管铸型方法对35只鸡心脏冠状动脉进行了详细研究。94．3％的鸡左右冠状动脉开口于同侧主动脉窦的窦内,少数开口于窦外。左冠状动脉起始部直径在0．8～1．6mm之间,多数为0．9～1．2mm（占76％）;右冠状动脉起始部直径在1．4～2．2mm之间,多数在1．8～2．0mm（占89％）。文中还详细描述了鸡冠状动脉的分支、分布及其他问题。     

创新微型化学仪器

这次微型化学实验研讨会将介绍八种创新微型化学仪器,并以微型化学仪器(6)为例介绍其在微型化学实验中的应用.(1)显示架;(2)绿色馏液收集器;(3)新颖电解管;(4)微型热量计;(5)八井穴条;(6)微型相对分子质量测定套件;(7)反应碟;(8)"S"管.     

欧洲各国(地区)主要民族成分(1980年)

国家(地区)人数较多的民族及其所占比重卜引%民族民族人(千人)民族(千人)口^).人汗苏联262,085俄罗斯人乌克兰人乌兹别克人白俄罗斯人哈萨克人糙粗人阿塞拜疆人亚美尼亚人(千人)137,39752。4,42,347}1612,4569,4636,5566,3175,4774,1514。8格鲁吉亚人摩尔达维亚人塔吉克人立陶宛人土库曼人楚瓦什人拉脱维亚人1!巴什基尔人3。62。54旧耳曼人3,5712,9682,8982,8512,0281,9361,9061,811莫尔多瓦人波兰人爱沙尼亚人,,75‘{。1,43”}0‘,“7‘…“1,‘”2{”‘,‘5‘{“1,020】02。11。6吉尔吉斯人犹太人 nU一一八U nU一nU O白工一Od厅J一,口…     

全国各少数民族人口概数

(以万为单位)民族族族族族族族族族族族族族族族族族族族族族族族族族族族族族蒙古}「可藏维吾尔田 民族景颇族柯尔克孜族土族达斡尔族伙佬族羌族崩龙族保安族毛难族忆佬族锡伯族阿昌族塔吉克族普米族怒族乌孜别克族俄罗斯族鄂温克族裕固族京·族塔塔尔族独龙族鄂伦春族赫哲族门巴族路巴族基诺族合计 人口 8。3 9。7 12 7。8 7。3 8。5 l O。68 3。1 2。6 4。4 l。8 2。2 2。2 1。9 0。75 0。06 1。3 0。88 0。54 0。29 0。41 0。32 0。08约4万人约20万人_ 1 5580 依鲜家尼彝壮布朝满侗瑶白土哈哈萨克 人口 266 649 ‘345 548 392 485 1209…     

呼伦贝尔盟核盘菌寄主范围的调查

1985－1997年调查了呼盟农区自然条件下核盘菌（Sclerotiniasclerotiorum）的侵染寄主，共发现感病寄生植物127种，分届于25科，89属，其中菊科30种，十字花科11种，豆科14种，葫芦科10种，茄科10种。感病奇主中有农作物13种（占10．2％），牧草4种（占3．1％），盆栽果树2种（占1．6％），野生植物及农田杂草45种（占35．4％）。调查的感病寄生中有14种为国内未报道的新寄主。分析了发病的原因，提出了控制菌核病的综合技术措施。     

含过渡金属水滑石的合成与表征

用中温水热法合成了含过渡元素钻的类水滑石[CdxMg6-xal2（OH）16][S·2H2O]，并用XRD、FT-IR和EPR等手段进行了表征。     

西藏经济发展的几个战略性问题

一、西藏经济发展现状西藏位于祖国西南边疆，平均海拔4000米以上，气候高寒。全区总面积122．84万平方公里，耕地面积333．79万亩，天然草场11．6亿亩，可利用草场83亿亩，牲畜存栏238O万头（只）；林地面积1．9亿亩，占全区土地面积10％，林木蓄积量20．84亿立方米。全区辖6个地区、互个地级市、l个县级市和71个县。拉萨市是西藏政治、经济、文化中心。1995年自治区人口235．55万，其中，农业入203．06万，非农业人32．49万。西藏是我国以藏族为主体的民族自治区，藏族人口227万，占总人口的96．3％，汉族67万人，占总人口的2．8％。其它…     

掺杂Co~(2 )离子水滑石〔CdxMg_(6-x)Al_2(OH)_(16)〕~(2 )〕〔S·2H_2O〕~(2-)热稳定性研究

用中温水热合成方法,合成了掺杂Co2 离子水滑石[CdxMg_6xAl_2(OH)_16]~2 [S·2H_2O]~2-。本文用XRD、GTA－TG等手段,讨论了它的热稳定性。     

补白

读者来信 广西民族学院学报编辑部： 我是新疆大学外语系英语副教授,亦为新疆惟一的一个文科博士点——新疆大学民俗文化的博士研究生。 作为贵刊忠实读者,几年来我从贵刊受益匪浅,贵刊常刊登具有新野视、新见解、新思路的学科珍品,既具有学术的 前沿性,又伴随着大量人文科学的动向、动态信息,贵刊的学术基调在全国都令人瞩目。阅读每期刊物对我是个英大的 精神享受。 正是贵刊的风格使我决定向贵刊投去拙作。维吾尔文化研究是块学术处女地,迄今尚无系统全面地展开研究。这 篇论文是维吾尔文化研究的系列论文之一。如果此文能被贵刊刊用将有益于推动在中亚文化圈内层重要位置的维吾尔 文化研究的新发展。 希望贵刊在21世纪保持“自我”由中国走向世界! 祝安! 艾娣雅·买买提 2000年12月10日于乌鲁木齐 朱文雄《汉语语法教学论纲》出版 广西民族学院中文学院教授朱文雄著《汉语语法教学论纲》2000年6月由广西人民出版社出版。全书20万字, 大32开、274页,定价18.80元。 朱文雄教授长期在高校从事汉语教学和研究,曾在1990年赴美国威斯康星大学任客座教授,现为广西民院中 文学院硕士生导师,广西语言学会副会长。《汉语语法教学论纲》是作者融会20年教学心得的结晶。该书力图从共 性到个性,从历史到现状,引入各派语法观点,注意形式与意义结合,描写与解释并重,探求阐明现代汉语语法难题 的路子,精心诠释最新教学语法体系,可作为大学语法课教材,可供语言研究者和研究生参阅,还可作为中小学语文 教师参考用书。 (张晓勤) 本刊启事 1.我刊已加入《中国学术期刊(光盘版)》和“中国期刊网络”,作者著作权使用费与本刊稿费一次性给付。如作者不同意将文章编入该数 据库,请在来稿时加以说明,本刊将做适当处理。 2.来稿正文前请提供200字左右的中文“摘要”和3～8个“关键词”,并将文章题目、作者、摘要、关键词英译后置于中文关键词之后。摘要应具有独立性和自含性,能客观地反映论文的主要内容。 3.请在首页下端附上“作者简介”和“基金项目”(如果有)。作者简介的内容包括：姓名(出生年－),性别(民族--汉族可省略),籍贯,工 作单位,职称,学位,简历及研究方向(任选),邮政编码,联系电话;基金项目应注明基金来源和项目编号。 4.注释是对论文中某一特定内容的进一步解释或补充说明,用圆圈标注①②等,置于当页地脚;参考文献是为写作或研究而查阅或引用 的有关文献资料的出处,按在正文中出现的先后顺序,用方括号标注[1][2]等,列于文后。各类参考文献的编排格式如下： (1)专著、论文集、学位论文、报告类：[序号]主要责任者.文献题名[文献类型标识].出版地：出版者,出版年.起止页码(任选). (文献类型标识：专著M、论文集C、学位论文D、报告R). (2)期刊文章类：[序号]主要责任者.文献题名[J].刊名,年,卷(期)：起止页码. (3)论文集中析出的文献：[序号]析出文献主要责任者.析出文献题名[A].原文献主要责任者.原文献题名[C].出版地：出版者,出版年.析出文献起止页码. (4)报纸文章：[序号]主要责任者.文献题名[N].报纸名,出版日期(版次). 5.来稿请提供B5纸打印稿和软盘(注明排版软件和文件名),径寄本刊编辑部,不要寄给个人,以免贻误。请勿一稿多投。凡投稿后3个月未收到本刊通知者,可自行处理。 6.来稿文责自负。但本编辑部在不损伤文章原意的基础上,有权做内容层次、语言文字、编辑规范方面的修改。凡不同意修改者,请在投稿时加以说明。 高校社科学报1998年在CSSCI中被引次数排名前35名 刊名 被引次数 刊名 被引次数 北京大学学报（哲社版） 479 西北大学学报（哲社版） 44 中央民族大学学报（哲社版） 92 北京师范大学学报（哲社版） 91 河北师范大学学报（哲社版）33 复旦大学学报（哲社版） 78 四川师范大学学报（哲社版） 32 武汉大学学报（哲社版） 78 陕西师范大学（哲社版） 30 南京大学学报（哲社版） 59 四川师范大学学报（哲社版） 吉林大学学报（哲社版） 53 厦门大学学报（哲社版） 53 广西民族学院学报（哲社版） 23 中国人民大学学报（哲社版）51 西北民族学院学报（哲学版）23 华中师范大学学报（哲社版）51 安徽师范大学学报（哲社版） 22 华东师范大学学报（哲社版） 49 上海师范大学学报（哲学版）22 中山大学学报（哲社版） 45 湘潭大学社会科学报 22     

新常态文旅融合背景下情境演剧演艺模式探析——以“又见”系列为例

在新的数字时代，传统单一的线下“观演分明”的演艺模式已不能满足观众的需求，“线上”成为演艺行业应对数字化时代的重要举措。在数字传媒艺术迫切发展期间主要催化了以下几种剧场演艺线上化的形式：（1）高清舞台影像；（2）艺术家直播互动；（3）艺术院团的“云演出”；（4）以传播为导向的线上演艺。本文以文旅融合背景下的大型情景演剧“又见”系列为例，以此类演剧模式的发展、目前此类演剧的生存状态为线索，探析此类演剧未来演艺创新模式。     

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.     

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.     

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。     

‘Both an Arab and a woman’: gendered,racialised experiences of female Palestinian citizens of Israel

Following feminist and postcolonial discourses, this paper uses the concept of ‘everyday experience’ as a tool to trace the social world of educated Palestinian women in Israel. The term refers to the complex array of these women's experiences in racialised and gendered social sites, as well as within the class, religious, and ethnic contexts in the subordinated group and its relations with the dominant Jewish group. Based on 108 in‐depth interviews with Palestinian women citizens of Israel, the paper claims that educated Palestinian women are located in a ‘third place’ between cultural, gender, class, national and racial structures that generates a continual ambivalence. Within this marginal, ‘unhomely’ space women negotiate their own identities and challenge dominant social definitions. Women create various modes of interim spaces and multi‐dimensional, shifting identities for themselves. The ambivalent attitudes generated by the women's experiences expose the possibility of shedding categorising markers. The omnipresent existence of the gendered, racialised regime of knowledge makes every place a potential site of subversion and resistance.     

羌族宗教信仰与藏文化的关系考察研究

岷江上游羌族宗教信仰是多元混杂的,导致这种现象的产生,既有历史的因素,又有现实的因素.历史的因素可追溯到古羌人时代,从那里我们可寻羌族宗教信仰之渊源的一些踪迹;现实的因素可从羌族地处藏彝走廊,受汉藏文化影响的现状中去采撷一些实际的表现.本文拟就羌族原始宗教信仰中的藏文化因子,羌族天神信仰与藏族民间宗教信仰的渊源,羌族和藏族有关人类起源传说的相似与区分,羌族原始宗教信仰与佛教文化的糅合等方面对羌族宗教信仰与藏文化的关系作一较为深入的考察分析.     

Identification,the exercise of democracy and the fear of the Other – the June EU referendum in the UK

ABSTRACT

The focus is the oscillation among leave voters in the EU referendum from the exercise of rights - an act of dis-identification – towards the assertion of identity as members of a British community. This was mediated by voters acting in an association of citizens calling on the equalising agency of the British people whilst claiming membership of a locally circumscribed community, perceived as injured, through entanglement with the Other prominent among them Europeans. Hence the recovery of the injured community as the object of the denunciators’ desire for identity coupled with the fear of the Other. Predicated on this was the resumption of class, gender and ethnic roles reflected in division among voters. The denunciation of togetherness with Europeans served leave voters to substitute the exercise of rights with a longing for identity. Instrumental in this was the lack of deliberation in the plebiscite to articulate the will of individual voters through a general will. The ‘direct power’ exercised enabled many to cast away their role as citizen in an attempt to claim their privileges as members of a racially and culturally demarcated British community. Paradoxically, the voters’ unashamed disavowal of their agency as citizens by seeking to restore a divided social world as the source of their identity was represented as an exercise in democracy. To some playing on words was supplemented by the use of force removing the gap between the discursive exclusion of the Other and the continued physical presence of bearers of different races and culture.