宗教文化类型——中国民族学·人类学理论新探

本文旨在推出一种源于笔者民族学.人类学理论研究、调研实践和学理探索的理论模式-宗教文化类型。笔者概要梳理了改革开放以来中国民族学.人类学理论建构的整体情况,介绍本人理论创新的出发点和探索过程,阐明了宗教文化类型的定义、特点和作用,并结合对人类学文化研究理论轨迹的整理和评述,论证了这一新理论模式之所以成立的认识论和实践基础。笔者认为,宗教文化类型是对当代中国民族学.人类学诸多理论的继承和补充。利用这个理论模式,我们可以有效的进行中国各民族宗教文化的动态研究。其理论意义在于能为宗教文化动态的宏观把握提供有效视角,而其应用价值则体现于能为局部地区宗教民族志的微观研究寻找合理的方法论依据。     

Attitudes of Black,White, and Hispanic Community Residents Toward Seeking Medical Help

With regard to racial/ethnic health disparities, a variable that has not been well explored is the person’s willingness to seek medical aid when symptoms appear. Until recently, there has been no comprehensive scale to measure these predispositions and their significance for public health. This study’s purpose was to determine whether specific attitudinal differences might constitute barriers to medical help-seeking for racial/ethnic subgroups. In a sample of 380 community residents responding to a mailed survey in the Hartford, CT metropolitan area, racial/ethnic differences were examined for four attitudinal aspects of medical help-seeking: action/intention, cynicism/fatalism, confidence in medical professionals, and fear/avoidance. Multivariate analyses controlling for other demographic, health crisis, and health insurance variables indicated that black, white, and Hispanic subgroups differed strongly on the battery of medical help-seeking attitudes. Although all groups were generally favorable to help-seeking, black and Hispanic respondents expressed more favorable, pro-help-seeking attitudes than did white respondents. Their attitudes were highly significant for action/intention and confidence in medical professionals. This study showed no evidence that racial/ethnic health disparities might result from negative predispositions as barriers to medical help-seeking.     

Critical Race Theory,policy rhetoric and outcomes: the case of Muslim schools in Britain

The expansion of state-funded Muslim schools in Britain since 1998 has developed against a backdrop of sustained public political rhetoric around the wider position of British Muslims in both political and educational contexts. This article explores the public policy rhetoric around Muslim schools under New Labour and the subsequent Coalition and Conservative governments and compares how these narratives align with outcomes in terms of numbers of, and types of, denominational Muslim faith schools in Britain. The article applies a Critical Race Theory approach based on the construction of counter-narrative through a critical analysis of policy and its outcomes. This analysis is contextualised through exploring the implications of counter-terror strategies such as Prevent for the political and educational equity of British Muslims as stakeholders in the state. Against this context the article explores the extent to which successive policy frameworks and political narratives around faith schooling have played out in terms of denominational state-funded Muslim schools. Whilst gains have been made under New Labour and the successive Coalition and Conservative governments, critical analysis reveals that public policy narratives allow for a misleading account of the extent to which Muslim communities have been enfranchised through state funding for Islamic schools.     

后现代视域下大学精神文化的困境与超越

后现代主义作为一种期望超越现代性的符号、术语、思潮,提倡反理性、反科学、反基础,倡导多.元性和差异性等,这一理论无疑会使大学精神文化陷入困境.本文分析了后现代视域下大学精神文化产生困境的原因,提出了建设积极健康的大学精神文化的对策.     

Recognition and Difference: The Power of Perspectives in Interpretive Dialogue

Confronted with vast cultural differences mediated by social power relations, the human and social sciences face a major challenge: How can one adequately recognize a differently situated human agent, given that all interpretation is grounded in culturally local, partially implicit, and socially shaped background assumptions? Based on the hermeneutic premise that understanding is grounded in the interpreter's background and identity, the article develops an argument how the recognition of difference is possible in interpretive dialogue. According to our view, epistemic and ethical recognition of the other can be achieved if the linguistic potential for reflexive perspective-taking is taken into account and unleashed in interpretation. Proceeding through constructive criticism, we first show with Said's analysis of Orientalism how power-defined symbolic perspectives can distort the hermeneutic recognition of the other. Yet we also show how Said himself fails to develop the possible position of a new hermeneutic attitude toward cultural difference. We then turn to Levinas’ radical recognition of otherness since it forcefully undercuts an essentializing or objectifying attitude toward human agency. However, Levinas fails to integrate the recognition of the other with the concrete linguistically mediated self-understanding of socially situated agents. This forces us to suggest, in the third and final section, a new approach. We show that an epistemically and ethically adequate understanding of the other—which includes the normative constraint of an interpretive orientation at the self-understanding of the other—can be grounded in the linguistically mediated competence for interpretive perspective-taking.     

民族共生理论:散杂居民族关系及目标范示研究

本文以生物学中的共生理论为参照,基于生物共生理论的理念范畴和分析方法,结合生物共生理论在其他领域的研究成果,重点考察了我国散杂居民族的共生关系,并提供了民族共生目标范式以及实现途径.     

多民族聚居城市社区组织建设研究——对社区居委会的分析

民族地区城市社区居委会工作人员的身份认识存在偏差;社区居委会工作庞杂,工作难度大;居民参与社区事务多为动员式(或被动式)参与,社区事务参与内容简单,结构失调,总体参与度不高;社区居民对社区居委会自身的职能(性质)认识不足,社区居委会与其他组织的关系模糊,导致在日常工作中疲于应付上级政府。对于民族地区城市社区组织建设的研究,应注重从民族地区的文化特性出发,挖掘民族地区内部的社会潜力,这样才能有助于社区居委会真正发挥社区管理的推动者与执行者的职能,提升多民族聚居地区的社区能力。     

Racial Prejudice and Spending on Drug Rehabilitation: The Role of Attitudes Toward Blacks and Latinos

We enhance understanding of the prejudice-induced "color coding" phenomenon among whites by determining whether racial and ethnic prejudices are associated with a previously unexplored policy outcome, spending on drug rehabilitation. We examine attitudes toward both blacks and Latinos; the latter is a group largely ignored in previous research. We assess the impact of several types of racial/ethnic views, including those that manifest modern/indirect prejudice (e.g., stereotypes about violence, individualistic causal attributions) and those that reflect social-distance-based traditional prejudice (opposition to residential proximity and to interracial marriage). These relationships are examined using data from the General Social Survey. Bivariate results support the linkage between both traditional and modern prejudice and rehabilitation spending. Logistic regression analyses also indicate that support for rehabilitation is racialized: Attributing race differences in socioeconomic outcomes to "structural" factors, namely discrimination and lack of chance for education, is associated with believing rehabilitation spending is inadequate, controlling for the effects of other racial/ethnic attitudes and background factors. The relationship between this measure of modern prejudice and the outcome is consistent with color coding. The implications of the findings are discussed, and suggestions for future research that further examine the scope of color coding are offered.     

论城镇向城市演进时的拐点--城镇与城市经济学意义的本质区别

在"人口与消费需求增长简单曲线模型"上,只要有消费需求突变增量Qt,就必定存在一个相应的拐点.由于消费需求突变增量的产生,可以解释消费需求性状的改变导致城市演进过程中的自然选择,它加速经济与社会的发展,引起经济与社会特别是社会性质诸如生活方式之类的变化.     

马克思主义民族理论中国化进程的全面透视--评《中国共产党三代领导集体的民族理论与实践》

中国是一个统一的多民族国家。中国共产党自创立之日起 ,就非常重视民族问题 ,并把如何正确处理民族问题作为中国革命和建设事业中不可分割的重要组成部分 ,在各个历史时期都自觉地把马克思主义普遍原理同中国民族的实际相结合 ,逐步形成了全面、系统、科学的具有中国特色的民族理论。由中央民族大学马列主义学院院长、中国民族理论与民族政策研究院院长金炳镐教授和中央民族大学研究生院院长青觉教授编撰的《中国共产党三代领导集体的民族理论与实践》(黑龙江教育出版社 2 0 0 3年 1 0月出版 ) ,是研究马克思主义民族理论中国化过程和中国…     

谋生于合法与非法之间:在以色列的福建人

一、基本问题、调查方法与资料来源 中国人向以色列的劳务迁移是上世纪90年代之后才开始显现的.中国与以色列的第一份劳务合作协议签订于1992年,此后10年间,中国与以色列累计签订外派劳务合同总额7.8亿美元.据2002年底的统计,中国在以劳务人员总数约有万人,占以色列外籍劳务总人数的7%.参见<中国和以色列劳务合作情况>,载中华人民共和国商务部网站(http://hzs.mofcom.gov.cn/aarticle/ztxx/i/ak/200403/20040300190559.html).由于同期中国外派劳务人员总数在40万人左右,参见<巩固与开拓并举引导与规范齐抓大力发展对外劳务合作业务>,载中华人民共和国商务部网站(http://www.mofcom.gov.cn/aarticle/o/dj/200510/20051000646288.html).前往以色列的劳务人员所占比例很小,而且派遣的地区也比较分散,因此长期未引起社会关注.然而,2002年4月和7月在耶路撒冷发生的两起自杀性爆炸事件中,共有4名来自福建的劳务人员不幸被炸身亡,并有多人受伤.此消息震惊了中国民众.由此,在以色列的中国移民问题,尤其是福建移民问题,一时引起了相关媒体的热切关注.     

共生理论视阈下中华民族共同体建构的五维向度

中华民族共同体建构的基本逻辑是一个从"求同存异"到"聚同化异"的过程,旨在构建一个多民族休戚与共、血脉相连的共生关系与共生状态。中华民族共同体的有效建构必须赋予"共生"的理念,以责任、族际、文化、利益、命运为共生单元的建构逻辑,进而推动中华民族政治共同体、文化共同体、价值共同体、利益共同体、命运共同体的全面建构。     

文化哲学差异:中美跨文化交际的障碍

跨文化交际涉及到来自不同文化背景的人们的语言交际.成功的跨文化交际少不了对不同社会之间文化哲学观念和言语规范差异的了解.中美两国有着绝然不同的文化哲学观念,导致了两个民族之间言语规范的极大差异,造成了中美跨文化交际的极大障碍.要消除跨文化交际中的障碍,就必须获得跨文化交际能力.外语课堂教学要注意培养学生的跨文化交际能力.     

空间正义视角下的民族地区治理研究

正义的空间之维及转向为我国社会主义现代化进程中民族地区的空间优化和发展提供了全新的视角。民族地区经济社会发展是统筹区域协调发展的重要组成部分,推动我国民族地区经济社会和谐发展,弘扬民族优秀文化是缩小区域差距、实现共同富裕的根本要求,也是民族地区空间治理的目标所在。空间正义为民族地区的空间治理提供了内在逻辑与行动选择,民族地区空间治理现代化是空间发展环境和规律的客观性要求,是民族地区治理体系制度化建构的内在要求,也是民族地区空间利益主体的参与性表达诉求。因此要实现民族地区治理现代化、实现更加平衡的空间发展,其实践建构可以通过掌握民族地区空间资源信息,细化具体性措施和规划、关注结构因素,制定不同尺度的空间发展战略和政策协调多方利益、公平配置空间资源和要素、扩大公众的参与,保证政策措施落地等路径实现。     

东北亚“文化经济共同体”的构想、路径与展望

东北亚的各国彼此之间有着千丝万缕的历史联系,人类种群的密切关系以及民族互动、文化彼此接触与有效交流的历史,自然拉近了区域内各国间的文化、经济以及人员的频繁交流。在全球化的背景下充分发挥东北亚地区丰富的文化资源和文化历史传统的作用,增进区域内族群/民族间彼此的接触和交流,增强跨国文化认同的感召力,构建东北亚"文化经济共同体"有着十分重要的理论和现实意义。本文针对全球化理论提出与之相反的地方性知识,以期在全球化场景中深层探讨在东北亚区域建构"文化经济共同体"的可能思路与发展趋向。     

古代回坊的形成与发展

本文论述了古代回坊的发展历程,特别是对古代回坊的两个重要发展阶段——蕃坊和教坊进行了多方面的比较,认为教坊是蕃坊中国化的结果,由此回回人也经历了从外来侨民走向独立民族共同体的进程。     

大城市回族社区的社会文化功能--南京市七家湾回族社区研究

本文认为 ,大城市回族社区承担着如下一些社会文化功能 :为回族群众提供清真食品和伊斯兰文化空间 ,为城市现代化、国际化提供城市文化资本 ,促进回族文化的发展和进步 ,为全国穆斯林提供城市化、现代化的支撑和基地 ,成为连接世界人民和中国穆斯林的“桥梁” ,等等。但是 ,大城市回族社区却普遍存在着回民人口减少、伊斯兰文化后继乏人、面临拆迁改造等一系列问题 ,这使得城市回族社区难以承担它本身应该承担的功能     

张声震:壮学理论及其建构者

壮学是以壮族社会群体及其文化为对象,进行历史性、现实性、整体性系统研究的综合性学科。张声震与壮学研究结缘,是从1985年从事整理民族古籍事业起。二十多年来,在抢救民族文化遗产、整理民族古籍、参加各种学术研讨会、学术考察等一系列活动中,张声震尽其所能致力于壮学研究推广和发展,他从整理各种典籍资料中,发现了壮族许许多多的古老的原生态文化的存在;在对其特性的认知和研究中,找到了壮族社会发展轨迹的真实记录。这些记录,便是壮学建立的基石,是壮学丛书各种专著研究成果的依据,在进一步研究中,也逐渐形成了壮学基本观点和理论,并从中发现了某些规律。张声震是壮学理论体系重要建构者——壮学不能没有张老,张老离不开壮学。