猪生殖──呼吸综合征研究

对某猪场所发生的病猪进行了流行病学、临床病理学、病原学、血清学等研究，结果表明：该病主要发生于妊娠母猪及断奶后的仔猪。主要表现为母猪流产、死胎、木乃伊胎；仔猪主要表现呼吸困难、紫绀、大叶性肺炎、出血性淋巴结炎及败血症。ELISA及RT─PCR检测为PRRS阳性，在肺、肺门淋巴结及脾脏巨噬细胞浆内可观察到圆形或卵圆形、电子密度低、大小为55-70nm、其外围有囊膜的病毒颗粒，该颗粒呈团块状或弥漫性分布，由此证实该病为PRRS。     

鸡包涵体肝炎的临床病理学研究

本文通过对４８例自然感染鸡包涵体肝炎病毒而发病的雏鸡进行的临床病理学检查，结果表明：该病在临床上主要表现为精神沉郁、出血、贫血、淤血和下痢等变化，但不具症病意义。在病理学方面，该病主要侵犯肝脏，呈急性变质性和出血性肝炎的变化，在高度变性的肝细胞核内可出现嗜酸性和嗜碱性包涵体，十二脂肠均呈现急性出血性肠炎的变化，以局灶性出血为其特点。肝脏及十二脂肠的上述特征性变化具有症病意义。     

鸡包涵体肝炎合并大肠肝菌病的临床病理学研究

通过对一鸡场自然发病的雏鸡进行的临床病理学研究认为：该起疾病一部分病鸡主要呈现的是单纯性包涵体肝炎的变化，另一部分则主要呈现的是包涵体肝炎合并大肠杆菌病的变化。患单纯性包涵体肝炎的病鸡临床上主要表现精神沉郁、淤血、贫血、出血、黄殖和下痢等病状，在病理方面则主要表现肝急性变质性出血性肝炎的变化，在高度变性的肝细胞核内可见嗜酸性或嗜碱性包涵体。十二指肠均呈现急性出血性肠炎的变化。息包涵体肝炎合并大肠杆菌病的病鸡除具有上述临床病理变化外，尚见有纤维性心包炎、肝包膜炎及肝坏死等大肠杆菌病特征的变化。     

猪传染性胸膜肺炎的临床病理学研究

对一猪场自然爆发的猪病进行的临床病理学研究结果表明：该起由猪嗜血杆菌引起的疾病临床上主要表现为高热稽留、呼吸困难、精神沉郁、腹泻与呕吐等症状。病理方面则主要表现为出血性坏死性纤维素性肺炎、广泛性胸膜肺炎、泛发性出血性淋巴结炎、急性脾炎、全身广泛性淤血及出血等变化。这种临床病理变化特征说明该病是一种以胸膜肺炎为主的急性热性出血性败血病。     

鸡葡萄球菌病合并维生素K缺乏的临床病理学研究

本文通过对一肉鸡场自然感染的急性败血型葡萄球菌病同时合并维生素K缺乏的病鸡进行了临床病理学研究，结果表明：该合并症主要表现出全身高度泛发性出血及贫血，血液高度凝固不良，多数病雏胸腹部相继出现浮肿性、渗出性、坏疽性皮炎，全身各脏器的出血性变质性皮炎，上述临床病理性变化主要呈现一种复杂的急性败血性及血液性状改变的综合变化。     

浅谈姜敬爱的东北背景小说

姜敬爱创作的21篇小说中,以东北为背景的小说就有12篇。以1935年为基准,这12篇小说可以分为前期小说和后期小说。前期东北背景小说又可以分为对知识分子的否定和批判为主题的小说和农民生活和斗争为主题的小说。到了1930年代中后期,随着周围环境的恶化,姜敬爱的文学作品倾向也发生急剧变化,主要表现为失落感和挫折感。在后期东北背景小说中,这种情绪主要通过社会主义者和他们家人的变化显现出来的。     

以心源性休克为主要表现的心内膜下心肌梗塞2例报告

对以心源性休克为主要表现的心内膜下心肌梗死病例进行报道、分析,指出心内膜下心梗临床症状不典型,易误诊,应引起临床医生注意.     

略论观念变革

观念的变革表现为观念群的更替，随着经济、政治、文化等体制的改革，随之会发生政治观念、经济观念的变革，这种变革既包括社会心理的低层次变化，也包括社会意识形态的高层次变化。观念变革的主要形式表现为递增式和扩散式两种。     

田园风格纺织品图案设计研究

田园风格的纺织品在当今工业社会的高速发展下已然成为家装家纺领域最受大众喜爱的风格之一。田园风格的纺织品在面料选用上毋庸置疑的是棉麻丝绡,图案上以自然植物特征和田园间的劳动生活为表现内容,表现出自然闲适的生活情怀,使人们在现实生活的压力下得到一丝平静。田园风格的纺织品在市面上大部分以花鸟植物为主要绘画内容呈现,笔者在表现植物的同时融入了不同时令的农事活动和植物的生长变化,更有力地表现出田园的气息。     

田园风格纺织品图案设计研究

田园风格的纺织品在当今工业社会的高速发展下已然成为家装家纺领域最受大众喜爱的风格之一。田园风格的纺织品在面料选用上毋庸置疑的是棉麻丝绡,图案上以自然植物特征和田园间的劳动生活为表现内容,表现出自然闲适的生活情怀,使人们在现实生活的压力下得到一丝平静。田园风格的纺织品在市面上大部分以花鸟植物为主要绘画内容呈现,笔者在表现植物的同时融入了不同时令的农事活动和植物的生长变化,更有力地表现出田园的气息。     

民国时期天山北麓东路城市多民族居民生活的变化

Although the Republican era of China did not last very long, it was a significant period in which China transformed from an agricul-tural to an industrial era, and from a traditional so-ciety to a modern one. During this period, not only did the politics and economics change dramatical-ly, but also the lives of urban residents. Although Xinjiang is located in the western frontier area of inland China, since the Qing dynasty, its politi-cal, economic and cultural connections with inland China gradually increased. Xinjiang is not an iso-lated region, it actually is located in the central ar-ea of Asia. So, its openness is very pronounced. Even though during the Republican era, inland China was gripped in the chaos of war, Xinjiang’s political, economic and cultural connections with the inland were never broken. Although sometimes the central government’s control in Xinjiang was not so strong, the central government’s policies had always impacted strongly on Xinjiang. In addition, due to the continuous migration of the inland popu-lation ( especially intellectuals, and political and military people) into urban areas, such as Dihua in Xinjiang during the Republic era of China, the politics, economics and culture of inland China had a big impact on the lives of Xinjiang urban res-idents. Moreover, Xijiang is neighbors with Rus-sia. Since the middle of the 19th century, Russia, whose industrialization and modernization occurred earlier and faster than China’s, often made political and military invasions, as well as cultural infiltra-tion, into Xinjiang. After the founding of the Sovi-et Union, its influence on the cities of Xijiang gradually increased. Especially during the period when Sheng Shicai managed Xinjiang, the influ-ence of the Soviet Union on Xinjiang was the stron-gest. In addition to political influence, economic and cultural influences became more pronounced, and numerous industrial and cultural products made in the Soviet Union were imported into Xin-jiang. This had a dramatic impact on the urban residents of Xinjiang. As a political, economic and cultural center of Xinjiang, Dihua was alive with many Russians who engaged in political, economic and cultural activities. Hence, their direct or indi-rect influence on the lives of Dihua residents was stronger than in other cities. At present, the research on Xinjiang during the Republican era of China mainly focuses on the political and economic domains , and less attention is paid to its urban life. However, the changes of modernization are not only reflected in the aspects of politics and economics, but also in the field of social life. Hence, to strengthen the research on the changes in social life in urban areas of Xinjiang during the Republican era of China is significant. The Republican era of China was an important pe-riod for Xinjiang society. Although if we compare it with the urban areas along the eastern coastal ar-ea of China, the impact of western culture on the lives of urban residents in Xinjiang during this pe-riod was not so strong, and the changes in social life also reflected multi - ethnic characteristics. The changes in urban life in Xinjiang were also an important part of the changes following China’s modernization. It reflected a both generalization and a diversity of the urban changes created by China’s modernization. In addition, one should note the impact of the changes in Xinjiang’s urban life during the Republican era on that of Xinjiang during the latter half of the 20th century. Thus, it is very necessary to conduct a research on the lives of Xinjiang’s urban residents during the Republican era of China. Xinjiang has been a multi-ethnic area since ancient times, a fact which contributes the ethnic diversity that characterizes the social life of Xin-jiang cities. During the Republican era, the mate-rial life of the various ethnic groups living in Xinjiang’s cities changed successively due to the impact of external cultures, and the wave of mod-ernization. However the changes to the material lives of the various ethnic groups were different. The content of material life is very broad. General-ly speaking, it comprises people’s daily life, inclu-ding clothing, food, shelter and transportation, all of which are regarded as basic essentials for peo-ple. In a period of scarcity of goods and materials, material life became the most important thing for most of the public. Hence, changes with regard to material life, to a large extent, is reflected in the changes in the social lives of urban residents. Generally speaking, compared with the situa-tion in the Qing dynasty, the clothing in Xinjiang cities such as Dihua exhibited a big change. How-ever , this change displayed multi-ethnic and diver-sified characteristics. Concerning the food culture of Dihua urban residents during the Republican era of China, it reflected more open, inclusive and mutually influential features. In other words, the existence of a diversified food culture and diverse development was an important characteristic of the time. Concerning shelter during this period, a big change in Dihua’s urban style was that some mod-ern buildings co-appeared alongside traditional style buildings, no matter whether it was in the pri-vate space or public space. Moreover, the trans-portation mechanisms also changed during this pe-riod. Roads for cars appeared in Dihua, which opened the gate for Xinjiang’s automobile age. During the Republican era of China, most ur-ban residents in Xijiang’s cities, such as Dihua, kept their traditional customs. However, there were also some changes due to the influence of ex-ternal cultures—these changes were presented as the characteristics of pluralism, diversity and a mixture of the old and new. Multiple ethnic groups concentrated in an area in the eastern zone line of the northern foot of Mount Tianshan. During the process of history, the different ethnic groups formed their own cultures and religious beliefs. In the Republican era of China, the various ethnic groups lived in harmony most of time, and the plu-ralism and inclusiveness of cultures gradually in-creased. Generally speaking, the lives and cus-toms of the Han in Xinjiang cities, such as Dihua during the Republican era of China, were almost same as those of the Han in inland China. On one hand, they kept many of their traditional customs;yet, on the other hand, they also gradually accept-ed some new ones from external cultures. The eth-nic minorities, such as the Uygur and Hui, were deeply influenced by Islamic religious culture. Their religious cultural life exhibited almost no change during the Republican era of China, and they, for the most part, maintained their tradi-tions. During this period, in keeping with the gradual consciousness of ethnic equality, although various ethnic groups kept their own traditions, and they did not reject each others’ traditions, and instead, there was some mutual exchanges among them. This made the urban culture more diversi-fied . Not only were the festivals of the Uyghur pop-ular among themselves, the Han were also invited to participate in them. Moreover, the Han’s festi-vals, especially the Spring Festival, Lantern Festi-val and others, were also gradually accepted by other ethnic groups, and, for example, the Uy-ghur, Hui, Mongolian and Kazakhs, and others all participated in these festivals. In the middle and latter period of the Republican era, the urban cul-ture of Xinjiang exhibited a sense of openness. Within the basis of maintaining their own ethnic cultural traditions, each ethnic group showed an opened attitude to new cultures, and, hence, ur-ban culture became more diversified and rich. During the time when agriculture was more dominant , traditional cities lacked of public cultur-al spaces. Hence, Buddhist monasteries, Taoist temples and mosques became the sites for organi-zing public cultural activities in the urban areas. Since modern times, the public cultural spaces in urban areas have experienced a great change. Parks, as a new mode of public space, began to appear successively in some important cities. At the end of the Republican era of China, the public cultural space of Dihua had been further expand-ed. In 1948, there were four such kind of public cultural sites in Dihua, such as Zhongshan Park, Hongyan Lake, Shuimo River, and Wulabai. In addition to these, the cinema also played a very important role in the new entertainment life of the urban residents of Dihua. In 1944, Dihua had three movie theaters which were run respectively by the government, a businessman and a Russian. Movies had a very direct impact on the residents’ vision and mind, especially on the youth. A new movie sometimes would change some people’s view of life or the rules of their behavior. In short, the Republican era was a dramatic period of change during which China transformed from a traditional agricultural society to a modern industrial one. Following the changes in politics, economics and culture, people’s material life and cultural life were also changed. Due to the vast territory, and uneven political and economic devel-opment of China, the changes differed in various regions. Xinjiang is a frontier area in western Chi-na. Its communication with the outside world was not so convenient. Hence, compared with the east-ern coastal region, the degree of change in Xin-jiang was lower, and the speed of change was also relatively slower. However, this kind of change ac-cumulated over several decades, so, with time, the changes also became very noticeable. Howev-er , due to the uneven regional development in Xin-jiang, the changes in some cities were slow while in some they were fast. Compared with other places of Xinjiang, the changes along the eastern line of the northern foot of Mount Tianshan, and taking Dihua as the center, were faster and more obvious in the Republican era. On one hand, Di-hua was more strongly influenced by the politics, economics and culture of inland China; and, on the other hand, Dihua was also influenced more di-rectly by the politics, economics and culture of the Soviet Union With the combined role played by the both sources, the material life of the urban resi-dents of Dihua, including clothing, food, shelter and transportation, as well as the customs, and cultural entertainments, changed dramatically. This change was not only similar to that of inland cities, but it also reflected regional characteristics of Xinjiang—the characteristics of ethnicity and di-versity wee more pronounced. In addition, com-pared with Tibet which is also in the western fron-tier of China, the changes brought by the urban modernization in Xinjiang was more dramatic. This was directly connected with Xinjiang’s geographical location, natural climatic conditions, as well as its political, economic and cultural development. Al-though Xinjiang lies in the western frontier of Chi-na, its transportation connections with inland Chi-na and the outside world were more convenient than those in Tibet. During the Republican era, the railways, highways and aviation routes devel-oped relatively well, the Xinjiang’s economic, and cultural connections with both inland China and the Soviet Union were also relatively close. In addi-tion, an important natural condition which also created good conditions for the opening up of Xin-jiang is that the elevation of most areas of Xinjiang is not high—the average elevation is around 1000 meters. Hence, the natural geographical conditions promoted a population flow between Xinjiang and inland China, as well as between Xinjiang and the Soviet Union. Moreover, after the settling of Xin-jiang province at the end of the Qing dynasty, the feeldings and unity with inland China were ensured from an institutional aspect. It was just under such kind of background that the lives of the urban resi-dents living in the eastern zone of the northern foot of Mount Tianshan experienced a dramatic change, and presented a characteristic of ethnic diversity, pluralism and mixture of old and new.     

Identity and gender in cultural transitions: returning home from higher education as ‘internal immigration’ among Bedouin and Druze women in Israel

This paper examines the phenomenon of the return of Bedouin and Druze women from studies in Israeli universities to their homes and culture, focusing on the perspective of the psychological changes they experienced in their identity. Entering the university, located in the Jewish-Israeli space (in central cities in Israel), constitutes entry into a new and different cultural world that exposes these women to values and norms different from those of their culture of origin. The identity formed as a result of their encounter with and exposure to a world that was unfamiliar to them and the return thereafter to their villages entail changes in gender identity. Not only are they ‘different’ from the way they were before they left; they often feel like ‘internal immigrants’ within their own culture. A deeper understanding of these effects would enhance comprehension of the emotional processes and identity changes undergone by women from non-Western cultures who obtain higher education.     

水族习惯法及其变迁——以贵州省三都水族自治县塘党寨为例

本文通过对贵州省三都水族自治县的一个典型水族村寨——恒丰乡塘党寨——的田野调查,描述了水族习惯法的表现形式、维护机制及其变迁。文章认为,水族地区社会经济的发展、国家权力的深入、长期的“送法下乡”活动以及宗教信仰等文化背景的深刻变化,是水族习惯法发生变迁的主要原因。研究这些变迁及其原因,对于理解和认识少数民族地区乃至整个农村的法治建设,具有不可忽视的作用。     

乡村回族“哲玛提”时空变迁研究——以宁南山区H村“分坊建寺”为例

笔者以宁夏南部山区H村为例,通过田野调查,在收集一手资料的基础上,对H村哲玛提时空变迁做一简单概述,并对其原因做一思考.笔者认为哲玛提变迁作为时代的产物,对回族村落的新农村建设产生了负面影响,同时基于深隐于回族哲玛提中的乌玛理念的维系,回族村落秩序在分坊建寺中也始终保留着一份永恒的和谐.     

Coloring the War on Drugs: Arrest Disparities in Black,Brown, and White

Using the National Longitudinal Survey of Youth 1997 (NLSY97) data, this study examines racial disparities in arrests for drug offending. Of the total 8984 NLSY97 participants, the study sample was restricted to the 4868 respondents who had ever reported using drugs (black = 1191, Hispanic = 980, white = 2697). The study questions are as follows: (1) Are there racial disparities in arrests for drug use, after controlling for incidence of drug use as well as other socio-demographic variables? (2) Are there racial disparities in arrests for drug dealing, after controlling for incidence of drug dealing as well as other socio-demographic variables? Compared with whites, blacks were more likely to be arrested for drug offending, even after controlling for incidence and other socio-demographic variables. Several socio-demographic variables, particularly gender, were also associated with arrests for drug offending. Bans on racial profiling and other legislative and policy changes are considered as potential strategies to ameliorate drug enforcement disparities.     

新疆城市百年巨变:数量与规模

20世纪是一个巨变的世纪,新疆城市在这百年间发生了巨大变化。20世纪以来,新疆城市出现快速的发展,首先是城市数量大幅度增加,北疆的城市无论在数量方面,还是在规模方面都超过了南疆;其次是城市规模扩大,城市规模扩大,一方面表现为人口规模的扩大,另一方面表现为城市建成区规模的扩大,乌鲁木齐成为特大城市,并以此为中心形成了天山北路城市带;一大批在20世纪之初仅为数千人的小城镇经过百年发展成为数十万人的大城市或中等城市。随着西部大开发和新丝之路战略的实施,新疆城市又迎来了新的发展机遇,新疆城市不仅要在数量方面有大发展,而且还需要优化城市结构,提升城市发展质量,带动区域走出一条可持续发展的新型城镇化道路。     

从"汉族中心"到"各族平等"--19世纪末20世纪初中国少数民族研究思想的转变

本文认为,19世纪末20世纪初是中国现代民族学发展的萌芽时期。笔者从民族思想史的角度出发,探讨和分析这一时期中国民族学对中国少数民族的研究思想如何由“汉族中心”到“各族平等”的转变过程,指出这一演化过程体现了当时社会政治和学术的变化。     

Modern Muslim Thought in the Balkans: The Writings of Mehmed ef. Handžić in the El-Hidaje Periodical in the Context of Discrimination and Genocide

Abstract

The withdrawal of the Ottoman Empire from the Balkans in the late nineteenth and early twentieth centuries left a significant impact on the population of the region, especially on the Muslims. Muslim intellectual life was strongly influenced by the arrival of a new political and social order and cultural and religious value system. During this period, Balkan Muslims painfully and irreversibly became an administrative part of Europe. The aim of this paper is to examine the main themes which characterized the writings of Bosnian Muslim intellectuals in the post-Ottoman period, particularly on the eve of and during the Second World War. This work examines the writings of Mehmed Hand?i?, a prominent Bosnian scholar that were published in the El-Hidaje Periodical from 1939 to 1945. The paper brings the scholar's views and commentaries on a variety of topics such as the impoverished Muslim state, the history of Islam and Muslims, and patriotism and nationalism from the Muslim point of view. In most ofHand?i?’swritings the focus is on Muslim intellectual responses to the new political and social changes as well as challenges of the ongoing Second World War. However, hiswritings and reflections continue to have far-reaching effects on Bosnian Muslims and remain relevant to the Bosnian Muslim situation at the beginning of the twenty-first century as the world observes the 20th anniversary of the Srebrenica massacre in 2015.     

Construction and reconstruction of racialised boundaries: discourse,institutions and methods

Considerable research has been published on the divisions between the various groups of Israeli citizens. Researchers have mostly studied the socio‐economic and political ‘gaps’ as well as the cultural differences that exist between the various groups. However, very little (if any) research has examined the constructed boundaries themselves, and the conceptual frameworks on the basis of which they were instituted. This article aims to look at one of these boundaries, the one that has been constructed between Jews and Palestinians. In addition to the examination of its formative stages and the changes in its articulation as a result of historical and demographic factors, this article analyses its implications in various spheres of life. Furthermore, it dwells on the social reality that the constructed boundaries were meant to obscure.     

“非遗”后的传统手工技艺传承——以水族马尾绣为例

非物质文化遗产保护的推进,深刻影响了我国众多手工技艺的传承和发展。在参与其中的各利益相关方中,地方政府的角色和作用尤为显著。以三都水族马尾绣为例,在其成为国家级非物质文化遗产项目后,在当地政府组织领导下建立了保障机构,施行了相关政策,并举办马尾绣培训班,提升优秀艺人的地位和影响,扩大马尾绣的社会认知度和需求,显示了地方政府的重要推动作用。＂非遗＂为传统手工技艺的传承创造出新的情境,技艺传承渠道、制品内容、形式功能等都发生着变化。这一方面拓展了技艺的生存空间,同时也使得马尾绣所蕴含的历史价值和文化价值被削弱。但我们不应该夸大这种削弱的消极意义,而应该将其视为一种积极的传承状态。