新时代“彝语文＋”应用型人才培养模式创新探究

我国高等教育从大众化迈向普及化的新时代背景下,面对民族地区专业技术人才匮乏的现状,既给高校民汉双语教育发展带来新机遇,也给高校培养“民汉兼通”的高素质“应用型”人才提出了新挑战、新要求和新任务,特别是彝汉双语高等教育惟有大力推进人才培养体系改革,不断创新人才培养模式与路径,进一步提高教育教学质量,才能适应民族地区高质量发展需求。本文主要从时代背景、建构历程、实施举措及成效等方面,对新时代“彝语文＋”应用型人才培养模式创新的探索及实践进行探究,从而将人才培养和民族地区经济社会发展相结合,以适应新时代民族高等教育发展形势,进一步提升高校服务地方的能力。     

新政策 新关怀——少数民族高层次骨干人才培养计划综述

由于历史和自然等原因,与沿海和内地发达地区相比,我国民族地区的社会经济、科技教育和文化等各项事业的发展仍有较大的差距。党和国家多年来一直十分重视少数民族人才的培养和使用,采取一系列措拖培养了大批少数民族党政干部和各类专业人才,促进了民族地区经济社会的发展和进步。“少数民族高层次骨干人才培养计划”（以下简称“骨干计划”）便是新时期我国为实施西部大开发战略,进一步促进民族地区经济社会全面发展而制定的重大举措。     

中南民族地区高职院校人才培养模式探析

适应加快经济发展方式转变的战略性需要,中南民族地区诸高职院校把创新人才培养模式作为培养高技能、高素质、应用型人才的前提,人才培养目标与民族地区经济社会发展初步实现了同频共振.但在推进落实过程中,仍面临着课程设置、师资素质等与区域经济发展和高技术人才培养目标不适应的问题；结合该民族地区经济社会发展对高素质人才的需求,应从...     

部长谈贯彻民族区域自治法

55岁的卫生部部长陈敏章上任半年多了,他很重视民族地区的卫生工作。“民族地区卫生事业要得到较快发展,关键在于人才。”陈部长对我们说:“几年来,我们始终把培养人才作为首要问题来考虑,我们较多地注意培养选用土生土长的专业技术人才,这对于建设一支稳定的少数民族地区专业卫生队伍至关重要。因此,我们除了在民族地区的医学院和中等卫校开办民族班,发展     

西部大开发必须加大人才战略的实施力度——访全国政协委员郝文明

本届新任全国政协委员郝文明这次上会不仅参加了《关于加快人口较少民族发展》的联合提案，而且还提出了《关于加快培养少数民族干部》的提案。上述提案都被选为大会发言。“两会”期间，郝文明委员与记者谈到培养民族人才这个问题时，再次强调了“三个切实”，即要“切实重视，切实行动，切实落实”。“西部大开发，干部是关键”，郝文明委员对西部地区存在的一些诸如人才总体数量不足、流失严重、整体素质偏低、专业结构和分布不合理、闲置浪费现象严重等人才培养问题十分焦虑。他明确提出，根据西部地区的实际情况，要解决这些问题，必须…     

民族地区中等医学教育改革刍议

随着改革开放的深入，少数民族地区缺医少药的现象得到很大改善，但医疗服务质量仍然难以满足人民群众身心健康的需要。中等医学教育肩负着为广大农村地区培养合格卫生人才的重任，必须认真贯彻党的教育和卫生工作方针政策，加大改革力度，以目标教学为手段，使教育管理走向科学化、规范化的轨道，全面提高民族地区中等卫生人才素质，多出人才，出好人才，促进民族地区卫生医疗事业的发展。 认真贯彻教育和卫生工作方针，明确中等医学教育改革方向 在新的形势下，卫生职校要全面贯彻党的教育和卫生工作方针，努力提高教学质量，为农村培养德…     

转换民族高等教育机制的对策建议

新中国成立四十多年来,民族高等教育从无到有、从小到大,无论是数字的增长还是质量的提高,都取得了前所未有的成绩。但尽管如此,与民族地区各项事业发展的实际需要相比,仍然存在着较大的差距。突出的表现是培养的人才不能满足社会的需要。尤其是民族地区急需的人才,我们难以培养。我们能培养的学生,民族地区需要量又不大。这种“需求”与“供给”的矛盾     

正视各民族骨干人才使用中的现实问题

“少数民族高层次骨干人才计划”是为解决我国西部地区和欠发达民族地区高层次人才紧缺的问题，由中央多个部门联合实施的一项人才培养计划。     

建党百年民族教育方针的演进理路

中国共产党成立百年来,我国的民族教育方针经历了多次调整与修改。教育方针的转变体现了党和国家在民族教育“培养什么人”“怎样培养人”问题上的价值取向转向与现实诉求变迁。从民族教育方针经历的初步探索期(1921—1948年)、建立形成期(1949—1976年)、改革发展期(1977—2011年)、全面发展期(2012年至今)四个发展阶段看,我国民族教育方针呈现出人才培养理念从尊重差异性向增进共同性与尊重、包容差异性转变、人才培养重心由重“量”向“质”“量”并进转变、人才培养标准由注重政治觉悟与文化知识向全面发展转变的演进趋势。党的百年民族教育方针演进历程表明,“两个基本点”“三条主线”是符合民族教育发展必须遵循的基本经验,即坚持党的领导是民族教育人才培养的根本保障,坚持为党育人、为国育才是民族教育人才培养的中心任务、坚持民族团结是民族教育人才培养的守护线,坚持尊重民族地区实际是民族教育人才培养的基准线,坚持为中华民族的伟大复兴服务是民族教育人才培养的生命线。     

“优师计划”背景下民族地区高素质乡村教师的培养路径

国家发布了《中西部欠发达地区优秀教师定向培养计划》（简称“优师计划”）,作出大力培养民族地区高素质乡村教师的具体部署。但现有的教师职前培养、职后培训和组织保障等方面与实际需求不匹配,不利于教师综合素质的提升,民族地区乡村教师队伍建设陷入“优才难育”的困境。培养民族地区高素质乡村教师需要优化实践路径。一是培养目标定向民族地区乡村教育。针对民族地区乡村教育的特殊性,在目标定位、目标内涵和目标评价上坚定师范生爱教、乐教的理想信念,涵养师范生到民族地区乡村学校长期从教的职业情怀。二是课程体系服务民族地区乡村教育。构建“师德养成+师知传承+师能培养”的师范生课程体系,将“向农性”课程有机融入各个课程模块,强化乡村理解教育,助力师范生适应民族地区乡村教育工作。三是实践教学融入民族地区乡村教育。建立健全师范生实践教学体系、教学技能训练机制和“双导师”制度,深入实施乡村“田野”体验式研究,培养知行合一、扎根民族地区乡村教育的教师。四是协同育人促进民族地区乡村教育。构建师范院校、教育行政部门和乡村定向学校三方协同的教师教育共同体,给予师范生专业化、个性化和本土化支持,助力师范生成长为民族地区乡村教育的良师。     

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.     

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。     

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.     

‘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.     

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.     

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.