壮侗语民族在湖南地区的繁衍──壮侗语民族分布地域的考古学研究系列论文之四

历史上,湖南是越人活动的地区之一,后来也是壮侗语民族生活繁衍之地。无论是考古学 文化还是民族学及语言文化方面,都反映出湖南地区与岭南壮族地区有着密切的关系,说明湖南地区的壮 侗语民族是当地的土著居民,是由古越人发展演变而形成的。     

民族院校大学英语课堂教学改革刍议

随着我国大学英语教学改革的不断深化,各校都在探索适合各自特点、符合社会需求的英语教学新路子和新模式。面对新的教材体系,考虑民族院校学生的特点,如何采取有效的方法和措施进行英语课堂教学,探索出一套符合民族学院自身特点的英语课堂教学新模式,已成为每位大学英语教师所面临的课题。     

大学英语课堂语码转换的顺应模式

大学英语课堂语码转换有其特殊的语境与语用功能,是教师在课堂上为了更好地实现教学目的而使用的一种策略。教师进行语码转换的过程是有意识的根据语境对语言做出选择的过程,语码转换不仅应该顺应了课堂语言现实,也应该顺应教师规约和教师与学生的心理现实。     

民族高校双语教学模式探究

双语教学模式研究是教学研究领域的热点问题之一,也是民族高校课堂教学研究的重要内容.民族语言与汉语双语教学具有自身的特点和发展需要,正确选择双语教学模式有利于民族高校的长足、和谐发展.本文分析了双语教学的几种主要模式、民族高校双语教学与英汉双语教学的区别,并提出民族高校如何选择双语教学模式几点意见.     

试论我国民族地区城市化现状及发展

本文论述了我国民族地区城市化现状、存在的问题及发展对策     

青海民族地区藏汉双语教学模式研究——以贵德县民族中学藏汉双语教学为例

双语教学在我国少数民族地区已开展了较长的一段时间,对双语教学的研究也是一个旧问题,但是由于各民族地区的差异性和双语教学本身的复杂性和多样性,在双语教学的研究中应因时因地制宜.青海省贵德县民族中学,建校于1976年,实施双语教学已近十年,该中学双语教学的发展历程也是整个西部少数民族双语教学在此阶段的—个缩影.其双语教学在提高学生认知和思维发展、促进民族认同、传承民族文化方面取得了一些成绩.近年来随着新课程改革和素质教育的不断推进,把双语教学作为教学改革的一项重要内容,积极营造良好的双语教学环境,不断充实双语教师队伍,加强双语教学常规管理,深化和完善双语教育教学工作,逐年壮大双语办学规模并逐渐走向成熟,取得了一定的成功经验和教学绩效,呈现出双语教学特色.为进一步提高该校教学质量和促进地区民族教育快速、持续、协调健康发展作出了积极的努力.     

侗台语民族、百越及南岛语民族关系刍论

长期以来对侗台语民族的研究大多是零散的,主要以其中的某一个民族为研究对象,很少有从整体上来研究侗台语民族,特别是从它与百越、南岛语族之间的关系层面来研究。据研究,从中国东南沿海到中南半岛,南至东南亚诸岛,东方延至太平洋环形岛链的广阔地区,历史上曾存在着广泛的联系。而侗台语民族则是这块辐射状的链环中的重要部分。侗台语民族不但是百越的重要成员,而且是百越的最直接的继承者。揭示侗台语民族的历史与现状,对于探求侗台语民族与周边民族的历史关系以及内部诸支系的形成与分化,具有积极的意义。     

西部民族地区人力资源开发问题探索

我国实施西部大开发战略,特别是加入WTO后,西部民族地区人力资源开发问题的重要性就日趋明显了。针对西部民族地区人力资源的现状,应采取相应的措施,加大人力资源开发的力度,注重民族人才的培养及外部人才的引进,使西部民族地区人力资源的存量和流量得到有效的使用和发挥,促进西部民族地区社会经济的发展。     

民族地区扶贫工作制度创新

民族地区扶贫工作曾起到重大作用,但在社会主义市场经济条件下传统扶贫模式难以为继,必须按经济规律探索双赢的扶贫制度。本文在总结成功的民族地区扶贫工作经验的基础上,对“移地开发,体外造血,体内循环”这一扶贫新模式进行了深入的剖析,认为要在民族地区搞好扶贫工作应在机制上实现从计划机制到市场机制的转变,实行制度创新。     

我国民族地区新型城镇化建设的思考

民族地区的新型城镇化建设具有普遍性与特殊性要求,本文在科学理解新型城镇化内涵的基础上,全面认识民族地区新型城镇化建设的重要意义与作用,对于正确处理民族地区新型城镇化的十二个关系进行了深入探讨。     

少数民族地区事实婚姻的效力问题初论

受少数民族习惯法等因素的影响,在我国少数民族地区仍存在大量的事实婚姻,在现实中带来很多危害,本文拟就少数民族地区事实婚姻的效力问题作一探讨.     

民族地区自然生态利益探析

本文认为 ,自然生态利益是民族地区的一种重要利益。维护民族地区的自然生态利益 ,是发展民族经济 ,提高少数民族群众物质文化生活水平 ,加强民族团结 ,保持社会稳定 ,全面推进民族地区小康社会建设的需要 ,是代表少数民族群众根本利益的表现。目前 ,民族地区自然生态利益正受到严重威胁 ,必须采取有效措施予以保护。要从提高思想认识、加大经费投入、调整产业结构、实行制度创新、运用现代科技、加强法治等方面来维护民族地区的自然生态利益     

民族地区医事卫生法治人才培养路径

民族地区医事卫生法治人才的培养,既是铸牢中华民族共同体意识下共抗新冠疫情的现实需求,亦是全面依法治国的内在要求,更是促进全民健康和实现全民小康的时代使命。目前我国民族地区医事卫生法治人才培养出现“缺”“少”“空”的困难局面,究其原因,与民族地区自身的特殊性和复杂性、民族地区医事卫生法治领域的复合性与边缘性以及民族高等教育发展缺少特色性和前沿性等原因有关。完善民族地区医事卫生法治人才的培养路径,首当确立“一体双核多元”的人才培养理念,并通过“订单式”人才培养、校际联合等方式,不断探索民族地区医事卫生法治人才培养新路径。     

儒学在贵州少数民族地区的传播影响

儒学自两汉始在贵州少数民族地区有了初步的传入影响,并随着历史的演进而渐进增强。汉代中央王朝对西南夷的开发,孕育出主动习儒传儒、开发民智的“汉三贤”。明代贵州建省,统治者大力兴教,加之贬谪贵州的儒士王阳明创办书院讲学,当地少数民族上层积极靠拢儒学,大大促进了儒学在贵州的传播。清朝雍、乾改土归流后,书院、义学的繁盛,使儒学在贵州少数民族地区的传播影响更趋广泛、深入,以伦理为本的儒学文化逐渐被少数民族普遍认同、吸收、融汇,促进了各民族共有精神家园建设。     

民族地区公共卫生服务体系的完善

突如其来的新冠肺炎疫情让我们继2003年非典之后再次与传染性疾病正面遭遇,也让我们反思当下的公共卫生体系,尤其是公共卫生服务相对薄弱却面临更大的境外输入风险的民族地区,需要如何提升才能应对此次疫情和日后可能出现的其他公共卫生突发事件的冲击。少数民族地区的经济发展状况、地处边境或边疆地区等独特的自然地理环境和社会景观、恶劣的气候和不方便的交通运输,给大流行防控带来了较大的压力,也在一定程度上影响了公共卫生服务的可及性。少数民族地区的公共卫生体系与其他地区相比仍然相对薄弱,城乡不平衡仍然存在。回顾1949年中华人民共和国成立以来公共卫生体系的发展历程,我们会发现,我们积累了预防为主的政策等宝贵经验,也走过了过度市场化的弯路。因此,总结经验,吸取教训,结合少数民族地区的实际,明确政府、社会和公民在公共卫生服务体系中各自的定位、作用和责任,坚持预防为主的原则,加强国际合作,都是完善少数民族地区公共卫生体系的重要内容。     

四川省民族地区教育均衡性发展问题研究

民族地区的教育发展是当地经济发展和社会进步的重要保障。四川是一个多民族大省,同时四川省民族地区也是全国贫困面最大、贫困人口最多、贫困程度最深的地区之一。多年来,由于经济发展水平的不均衡导致的教育发展不均衡现象在四川省民族地区越来越突出。本文立足于民族地区教育特别是基础教育,通过研究经济相对落后的四川省民族地区教育在资金、人才、政策等方面获得的教育资源现状和问题,探索实现民族地区教育均衡性发展的路径和方法,进而对实现教育公平及全面建成小康社会、打赢扶贫攻坚战奠定基础。     

贵州喀斯特墓葬与民族地区的殡葬改革

Funeral and interment reform is a social revolution of changing customs and tradi-tions, which is conducive to promoting the con-struction of the socialist material, spiritual and ec-ological civilization. The replacement of burial with cremation is the direction of China’s reform on fu-neral and interment traditions. The reform itself is put forward by aiming at the disadvantages of the Han people’s traditional burial custom, however, Guizhou is a typical karst region in China, in which several forms of karst burial have existed throughout history, such as cliff coffins, cave tombs, and sarcophagi, and these customs have been continued to some certain degree up to now. Therefore, how to manage the relation between cre-mation and karst burials has a significant meaning to the respect of the ethnic minorities’ customs and promoting the funeral and interment reform in eth-nic regions. The Binzang guanli tiaoli ( Funeral and inter-ment management regulations) issued by the State Council in 1997 stipulates that “ the objective of the funeral and interment management is to carry out cremation, reform burial, save the interment land, abolish undesirable customs related to the fu-nerals and interment actively and methodically, and advocate civilized and thrifty funerary prac-tices”. That is to say, the original intentions for promoting cremation in the funeral and interment reform for many years include the advocating of thrifty funerals, reducing the burden of funerals on the masses, changing the people’s concept of luxu-rious burials, and saving the cost of funeral in the aspect of economy;banishing superstitions, getting rid of bad habits, and opposing the feudal dross in the aspect of culture; and saving resources and protecting limited cultivated land in the aspect of ecology. In general, the abolition of burial and im-plementation of cremation has become the reform direction of China’s funeral and interment system. Guizhou is a typical karst area in China. There are various forms of cliff-burying, rock tombs, sarcophagi, and cave tombs etc. , especial-ly the cave-burial which is still popular among the Waishu Miao at Taohua village in Qibo township, Pingba County and among the Qing Yao at Yaolu village in Libo County, and sarcophagus burial which is still popular among the Li clan of the Waishu Miao at Xinyi village in Guangzhao town-ship, Qinglong County. These structures reflect the karst characteris-tics of Guizhou tombs, and have an important eco-logical value. The funeral and interment reform is put forward by aiming at the drawbacks of the tra-ditional burial practices of the Han, so if the cliff burial or sarcophagus tombs which have ecological value had been forced to be replaced with crema-tion in the funeral and interment reform, it will lead to an embarrassing situation which is contrary to the original intention of the reform no matter if we consider it from cultural, economic or ecologi-cal viewpoints. Firstly, it will cause a dilemma at the cultural level. We must consider the characteristics of the funeral customs of the ethnic groups during the process of reforming the funeral and interment cus-toms in the ethnic minority areas, in other words, respect the funeral customs of ethnic minorities, as it is an important content of the CCP and the state’s policy for respecting the customs and habits of eth-nic minorities. Due to the differences in geograph-ical environment and social economy, the ethnic minorities have different funeral customs with their own characteristics. These funeral customs, as a part of ethnic culture, help to construct a ritual with a kind of ethnic identity;it is the mark of na-tional culture, which embodies ethnic emotions and maintains ethnic consciousness. The ‘univer-sal application’ in the funeral and interment sys-tem reform doubtlessly make the disappearance of karst characteristics in Guizhou’s burial culture, the diversified burial way has been replaced with single cremation, and that is not good for the pro-tection of cultural diversity. Secondly, it will cause an economic dilemma. One of the purposes of the funeral and intermentre-form is to save funeral costs, and change the con-cept of organizing luxury funerals. The traditional burial custom contains a set of complex funeral cer-emony, which is organized in a very luxurious way, spend a lot of money and increase the people’s economic burden. In contrast, cremation can save costs. However in today’s rural areas, af-ter cremation, the ashes are still buried after being put into a coffin, so it not only increases the eco-nomic burden of the people, but also does not meet the purpose for farmland conservation, hence, it is contrary to the original intention of the funeral re-form, and also causes dissatisfaction among the people. Therefore, compared with cremation, sar-cophagus and cave burial which are still popular in Guizhou are actually a more economic practice. Thirdly,it causes an ecological dilemma. The purpose of funeral reform is to save resources and protect the limited farmland. The traditional burial practice uses coffins and pile graves, which wastes wood, occupies farmland, and also pollutes the en-vironment. Therefore, the environmental protection is the premise and ultimate goal of the funeral and interment reform. Cave burial in Guizhou uses the natural caves, and does not occupy farmland; sar-cophagus burial does not use wooden coffins, so both of them belong to ecological burial practices. However, the implementation of cremation in the areas which used to conduct cave or sarcophagus-burials has created an embarrassing situation. Cave burial and sarcophagus tombs in Guizhou karst areas contain rich ecological ideas, which not only have positive social and practical significance for the protection of the ecological en-vironment of the area, but also have an important reference meaning for the promotion of “ecological funeral” or green funeral in China. Different ethnic groups and different areas have different forms of funeral customs, which have their own justifications. Therefore, the Fu-neral and Interment reform should adapt to local conditions, and take into the consideration the characteristics of the karst region in the case of Guizhou, and fully draw on the rational factors of ethnic burial. The present funeral and interment reform can take reference from the following three aspects from the ethnic burial culture of Guizhou:The first is to delimit some appropriate burial zones and maintain properly some burial customs which has ecological value. We advocate various forms of burial in these specific burial zones, for instances, tree burial of the Basha Miao in Con-gjiang country, deep burial of the Chang-clan Yao in Libo county, and sarcophagus tombs of Li-clan Waishu Miao in Qinglong County. These forms of burial with ecological protection value not only play an exemplary role for the ecological protection in ethnic regions, but also will help for the ethnic cultural inheritance. The second is to make full use of the natural characteristics of the karst area, and properly en-courage cave burial which does not take up the cul-tivated land. In this way, not only can the cave burial custom of the Yao in Libo and the Washu Miao in Pingba be kept, but also the cliff burial custom which does not take up the cultivated land could be encouraged among the residents in the karst region. This kind of cliff burial not only re-duces the waste of cultivated land, but also re-stricts the superstitious activities in the funeral. The karst area in Guizhou is very extensive, so it has a unique advantage in conducting cave burial. The funeral and interment reform can take the local conditions into consideration, and play up the ad-vantages of natural environment. Instead of empha-sizing cremation blindly, we should take the cave burial into practice. The third is to convert karst caves into ceme-tery for placing ashes so as to change the tradition-al way of building a cemetery on the hill for placing ashes in the cremation areas. In the karst area, if an area is delimited as a cremation zone, then the burial of body or burial of bone ash coffin should be prohibited. Generally, ashes should be deposi-ted in sepulchral chapels or buried in cemeteries. Although most cemeteries are built on barren hills or land, they still occupy land and waste land re-sources. The use of cement and stone materials creates white pollution. Meanwhile, the construc-tion of cemeteries destroys the mountain and causes soil erosion. Therefore, the cemetery is not the di-rection of the funeral and interment reform in the long run, and also does not meet the original inten-tion of the reform.     

中国少数民族地区经济发展质量研究

加快经济发展方式转变,实现经济社会又好又快发展是“十二五”及以后相当长时期我国国民经济和社会发展的主要任务,同时也是我国少数民族地区（以下简称民族地区）经济社会发展的主要任务。转变经济发展方式,不仅要有高速持续的经济增长速度,而且同样重要的是在发展质量上的增长。本文从发展质量的界定开始,认为发展质量是一个综合性很强的概念,包括的内容十分丰富,涉及到经济效率、社会公平、卫生保健、教育、居住条件、安全保证、人口发展、环境质量、增长的可持续性和稳定性等方面。然后,主要从经济增长的效率和稳定性、社会公平、卫生保健、教育发展、环境质量等方面讨论民族地区改革开放以来,主要是西部大开发以来经济发展的质量特征。最后,基于这些分析,探讨了民族地区转变经济发展方式,提高发展质量,实现国民经济又好又快发展的路径和措施。     

社会发展优先:西部民族地区新的追赶战略

本文通过分析探讨西部民族地区传统追赶战略的主要特征、后果影响及其未来发展所面临的挑战 ,认为新世纪应实施“以人为本 ,社会发展优先”的新追赶战略 ,优先缩小知识发展差距和人类发展差距 ,制定能够有效地缩小城乡发展差距、使广大农牧民切实受益的农村公共服务政策 ,加快促进各民族的自身开放、发展变革以及融入世界现代文明的发展进程 ,努力消除人类贫困 ,促进人类发展 ,保护民族文化 ,以实现各民族的全面可持续发展。     

民族地区社会心理服务的困境及优化

社会心理服务是运用心理学理论和方法,在多方参与合作的基础上解决社会心态培育、社会心理疏导、社会情绪调节等问题的重要手段,是深化心理建设和强化社会建设的内在需求。在民族地区开展社会心理服务,是推进国家治理体系现代化的一次重大拓展,也是新时代民族工作的一项伟大创新。我国作为统一的多民族国家,各民族基于居住地域的特殊性和民族文化的多元性,逐渐形成了具有和谐性、包容性和差异性等特征的民族心理,但也因历史、语言、文化等方面影响民族交往交流交融。社会心理服务作为促进各民族积极互动、协调发展的重要手段,在具备接受度高、有效性强和易于推广传播等优势的同时,也存在着认识不足、人才匮乏和基础设施落后等现实问题。因此,欲推进与完善民族地区社会心理服务,可通过建立社会心理服务系统,引导理性民族认知;完善社会心理服务网络,搭建民族交往交流交融平台;开展特色社会心理服务,传承中华优秀文化等途径,使人们形成正确的民族认知、维系深厚的民族情感、弘扬伟大的民族精神,在不断提高各族民众心理素质与心理健康水平的过程中,构建团结稳定的民族社会环境。