城市多民族社区治理模式创新研究——以乌鲁木齐市后泉路北社区为例

当前，我国社会处于加快发展速度和社会结构寻求转型的关键时期，各类社会矛盾凸显，成为阻碍社会发展的壁垒。乌鲁木齐市作为西北边陲的少数民族自治区首府，基层治理成为其维护社会稳定、构建和谐社会的关键。社区是城市建设的重要组成单元，对社区治理体制创新的研究会给社区治理带来新的理论和实践的支撑。笔者认为社区治理体制模式的创新可以从研究城市社区治理的发展中获得，尤其是对城市多民族社区治理的研究更具现实意义。本文从边疆多民族聚居地区基层治理创新的重要性和紧迫性为切入点，以乌鲁木齐市多民族社区的治理实践为例，分析城市多民族社区治理的现状和不足，探讨这些地区的社区治理模式创新路径。     

党建引领社会组织参与城市多民族社区发展治理研究——以成都市洗面桥社区为例

探索党建引领下社会组织参与城市多民族社区发展治理模式对夯实党的领导核心地位、实现社会组织的服务功能意义重大。洗面桥社区将党建工作与社区活动结合,以活动为载体促进社会组织参与社区发展治理取得了较好的成效。党建引领社会组织参与城市多民族社区发展治理应从推动政策完善、促进平台建设、加强人才培养和和创新城市民族工作等四个方面着手。     

民族院校协同治理城市多民族社区的柔性路径

民族院校与城市多民族社区问题在地理上存在必然联系,在协同治理上具有宏观、中观和微观条件,完全可以充分发挥民族院校的文化教育强大功能,将优秀的少数民族文化引导和融入社区文化、大众文化,走出一条以文化为根、教育为绳、文旅为台的柔性路径。     

社会心理服务：城市民族社区治理的路径创新

城市民族社区治理是社会治理的重要内容,体现出铸牢中华民族共同体意识、促进各民族间交往交流交融、提升社区治理效能的国家需要,但鲜有研究探索社会心理路径对城市民族社区治理的潜力。当前城市民族社区治理面临三方面心理秩序失衡：社会适应与社会关系重构导致民族归属感失序、大众传媒与精神文化需要不匹配导致社区居民获得感空心化、社区结构差异与治理动力不足导致居民参与感欠缺。社会心理服务有助于创新城市民族社区治理路径并提升治理效能,可从三方面开展工作：提振民族文化多样性认同与尊重,促进铸牢中华民族共同体意识,凝聚中华民族多元一体归属感;助力社区成员城市融入,增进各民族交往交流交融,在社会融合中体验获得感;依托多民族社区自治服务组织,激发社区成员参与社区发展工作的热情,培养具有参与感的行动力量。城市民族社区中社会心理服务的赋能基础包括慎待心理健康化的服务理念、建设自治服务组织优化服务模式、突出民族特色并加强民族人才队伍建设等方面,最终助力实现城市民族社区治理从社区到社会的场域转移与从心理到治理的功能转型。     

民族互嵌式社区治理共同体的系统审视与建构路径 ——以云南省洱源县郑家庄为考察中心

社会治理共同体视域下推进我国民族互嵌式社区治理共同体建设，既是促进各民族相互嵌入的基本着力点，也是落实民族工作“重在基层”的重要体现。本文通过对郑家庄典型社区进行调查研究，将民族互嵌式社区的系统建构与社会治理共同体建设相结合、相融通，见微知著，研究和探讨多民族社区治理的普遍规律，在共同体叙事中探寻我国民族互嵌式社区治理共同体建构的内在机理与框架体系。郑家庄通过系统推进“居住互嵌、组织互嵌、经济互嵌、文化互嵌与心理互嵌”，探索建构民族互嵌式社区生活共同体、组织共同体、经济共同体、文化共同体与情感共同体，为多民族社区实现“建设人人有责、人人尽责、人人享有的社会治理共同体”目标提供了实践样本。     

民族互嵌式社区居民公共服务幸福感指标体系的构建

构建相互嵌入式社会结构和社区环境,是铸牢中华民族共同体意识,推动多民族社区治理的重要途径。由于多元文化的碰撞交融,社区内部张力扩大,民族互嵌式社区的治理在一定程度上存在着多民族融合表面化、社区共同体意识淡薄等一系列问题。论文结合社会系统论、社区治理论的相关原理,厘清民族互嵌式社区的内涵,提出民族互嵌式社区居民公共服务幸福感指标体系的构想。通过差异化选址、探索性因素分析,形成影响居民公共服务幸福感的社区融合、社区治理、社区文化建设、社会医疗、社区教育五个维度及指标体系,为有效评价民族互嵌式社区公共服务提供借鉴。     

城市网格化管理模式探讨——拉萨市调研报告

如何应对城市中日益复杂的民族关系和民族矛盾,已经成为世界各个城市发展中一个紧迫的现实问题。拉萨作为西藏的中心城市,是边疆民族地区第一批实行网格化管理的试点城市,率先探索了多民族城市的社会治理问题,对我国其他城市开展多民族社会治理提供了一个很好的参考。拉萨市结合当地实际,采用了网格化管理,确定了以实现城镇(社区)管理由被动管理型向主动服务型转变、由粗放定性型向细化定量型转变、由单一封闭管理向多元开放互动管理转变、由临时突击型向长效管理型转变、由"小城管"到"大城管"转变等的工作思路。拉萨市实行网格化管理适合拉萨的市情民情,不但有利于社会稳定,也有利于经济发展。     

整体性治理视域下少数民族流动人口的城市融入机制

中国进入了各民族跨区域大流动活跃期。少数民族流动人口作为城镇化与人口迁移过程中的新群体,其自发流动、文化差异、自主就业创业、分散居住等特点,对政府相关职能分散、多主体协同尚未完全达成的当下现实形成了新挑战,也成为当代城市民族事务治理新课题。以整体性治理为视角,推动政府职能整合、部门协同以及政府与社会组织、个体间的跨界合作与良性互动,构建政府、社会、个体三 维一体的少数民族流动人口导流与城市融入机制,将有望为少数民族流动人口提供无缝隙公共服务,促进城市多民族互嵌式和谐社会的形成与发展。     

论多民族国家治理体系的民族之维

民族不仅仅是多民族国家的组成单位,而且还是多民族国家治理体系的重要组成要素。民族深刻嵌入多民族国家治理的全过程及各方面,成为一种体系化要素。民族对多民族国家治理至关重要,既可以推动国家治理从零散化走向焦点化,又可以提升国家治理的能力,还能促进国家治理由表层迈向里层。从多民族国家治理体系的发展机制来看,民族是一种导向要素,是促进多民族国家的国家形态演进进步的指向标;从多民族国家治理体系的动力向度来看,民族是一种转型要素,推动多民族国家治理模式转型升级,提升治理效能;从多民族国家治理体系的稳定支撑来看,民族是一种平衡要素,是维系多民族国家民族团结和睦、保障多民族国家发展稳定的关键因素。三者共同构成多民族国家治理体系中的民族要素,促进治理能力爬升,推动治理体系优化。     

转型时期藏区社会治理机制创新研究——以热贡十二族社区为例

社会转型时期藏区社会既存在着利益分配、政治参与、发展诉求等问题,也存在着自身的发展选择问题。本文通过对热贡十二族社区的实地调查,分析了藏区传统社区的产生、演变,以及社区的社会文化功能,并阐释了社区治理的价值与意义。在此基础上,针对藏区社会治理机制创新问题提出了基层县乡村与传统社区协同治理的建议。     

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.     

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.