西部穆斯林民族地区发展稳定与东部地区的担当

在西部少数民族地区"东渐"浪潮中,大批穆斯林向东部地区迁徙、流动。由于宗教信仰、风俗、习惯的差别,在东部地区,穆斯林是产生矛盾、纠纷、摩擦较多的民族群体。东部地区要有大的担当,为经济欠发达的西部少数民族地区脱贫致富、与全国人民同步发展上承担重要责任。担当是一种政治责任,一种社会义务。经济发达的东部沿海地区,应当在维护国家统一、边疆稳固、民族团结上作出应有贡献。没有东部的帮助,就没有西部的发展。没有东部的支持,西部进入小康社会几无可能。东部地区在经济先发展、人民生活先富起来的时候,要与西部少数民族人民共享改革成果、经济发展成果。     

WTO环境规则与我国西部民族地区环境保护制度的完善

西部民族地区与WTO面临着相同的经济发展与环境保护问题。因此,WTO环境规则对西部民族地区经济与保护环境协调发展有着重要的借鉴意义。本文在总结WTO环境规则发展规律的基础上,对西部民族地区环境问题的成因进行了概括,并提出了相应对策。     

面向扶贫与振兴的西部民族地区文化资源开发——以凉山州为例

我国自古以来就是文化大国,近些年文化产业的蓬勃发展也带动了经济的增长,成为“经济新常态”下推动结构转型和经济发展的重要引擎之一。西部民族地区作为全国扶贫工作攻坚难点地区的同时,也具有丰富的各类形态的特色文化资源,因此西部民族地区通过结合国家乡村振兴战略进行文化资源的开发带动脱贫工作并实现区域的可持续发展,具有可行性。但是,西部民族地区因历史地理等原因,生态系统脆弱、社会文化复杂多样以及文化资源本身的特点等客观因素决定了西部民族地区的文化资源开发必须考虑生态系统和当地社会的承载能力。因此在扶贫视角下,西南民族地区通过开发文化资源脱贫并实现文化振兴,应当将以自然生态和文化生态为主要内容的生态效用放在首位,杜绝过度开发。     

加快民族地区经济发展中的环境问题

<正> 我国八十年代区域经济发展的重心是东部沿海地区,这一期间虽然中西部地区经济也获得了较快的发展,但区域经济发展不平衡的矛盾日趋突出。因此从九十年代开始,提出了加快中西部地区经济发展的目标,而西部地区的主体是少数民族地区。本文只就加快民族地区经济发展中的环境问题做一些探讨。     

湖南西部民族地区农村社区生态环境建设探析

在西部大开发形势下,加强湖南西部民族地区农村社区生态环境保护工作意义重大。公众环境意识较低、环境问题与贫困等社会问题交叉、人口众多是导致湖南西部民族地区农村生态环境建设的主要因素,由此而产生的一系列环境问题亟待解决。必须坚持从实际出发,实施可持续发展战略,正确处理发展经济保与护环境的关系,促进人与自然的和谐发展。     

西部民族地区乡村振兴的人本价值实现研究

实施乡村振兴战略是迈向共同富裕和铸牢中华民族共同体意识的国家重大部署,具有以人为本的价值目标。本文以马克思的人本管理思想为指导,分析西部民族地区乡村振兴的人本逻辑;基于人本价值实现的物质基础和内生发展能力,梳理西部民族地区乡村振兴的主要路径。依据西部民族地区乡村振兴的投入特征与产出效果,将国家重大政策支持作为培育人本价值实现能力的投入因素,提出落实重大政策的对策建议;将服务国家需要作为提升人本价值实现能力的产出效果,从质性研究分析服务国家需要的主要效果。     

西部民族地区创新发展时空特征及效率分析

中国经济由要素和投资驱动向创新驱动调整,创新成为经济持续发展的动力与源泉。西部民族地区作为创新发展的“短板”,其创新发展效率直接影响经济持续发展水平。本文首先用DEA Malmquist模型科学测度西部民族地区内部各省创新推动经济发展效率,并利用技术进步作为产出变量分析创新效率,探究经济“新常态”下创新驱动发展路径。分析结果显示：西部民族地区TFP主要依靠技术进步,TFP逐年下降主要源于纯技术效率低下,需提升创新发展管理水平,完善法律法规;创新效率存在提升空间,但发展路径各不相同。     

中国西部民族地区产业经济生态化发展初论——来自生态民族学的理论解读

产业经济生态化发展是我国西部民族地区实现可持续发展的重要物质保障和基本经济支撑,在西部民族地区产业经济发展的实践中必须重视发展生态产业。本文以生态民族学理念为指导,分五个部分先后分析了我国西部民族地区产业经济生态化发展面临的多重制约,探讨了该区域产业经济生态化发展的战略构想和破解现存约束的制度创新途径,最后总结了几点具有一定普遍意义的重要启示和结论,为我国以科学的发展观为指导,最终实现全社会经济发展和人口、资源、环境相协调的发展战略提供理论依据和政策参考。     

耦合发展与生态实践：民族地区生态产品价值实现逻辑

新发展阶段,生态环境已成为经济社会发展的重要驱动因素,实现生态保护和经济发展的耦合协调成为普遍追求。近年来,民族地区扎实推动生态文明建设,积极开展生态化实践,以高质量发展和生态文明实践为抓手,推动了地区生态环境保护和经济转型发展。本文从民族地区生态和经济耦合发展以及生态实践的逻辑出发,探寻民族地区生态产品价值实现路径,在明确生态保护和经济发展价值共识的基础上,以生态、产品和价值三者的辩证关系为中心,构建了生态保护和经济发展的赋值框架。在全面总结民族地区生态产品价值实现经验基础上,从一体谋划,强化服务,构建多层次、差异化路径等方面提出了民族地区生态产品价值实现逻辑。     

加快发展民族地区的生态经济

民族地区的经济发展和生态保护不仅关系到民族地区的利益,更涉及到全国经济社会可持续发展.因此,民族地区在追求经济发展时,必须保持资源与人口、生态与环境、社会和经济的统一.本文分析了民族地区发展面临的严重生态危机,论述了如果不注重保护生态环境,只注重经济效益,不仅导致民族地区生态环境进一步恶化,也会阻碍经济发展,提出了大力发展生态经济是实现民族地区经济社会可持续发展的必然选择.     

试论伊斯兰教在西夏的流传

西夏时期,境内活动有不少阿拉伯人,西夏和阿拉伯世界有正常的政治、经贸交往。阿拉伯人将伊斯兰教传入西夏,马可波罗所见西夏末期伊斯兰教的流传情况,正是最好的说明,只不过伊斯兰教在西夏的影响远远不及佛、道二教。     

试析土鲁番与明朝的关系

本文借助历史文献史料,对土鲁番与明朝之间的关系作了一些梳理。认为二者关系的建立加强了土鲁番与中原经济的联系,促进了西域地区的发展。     

《西部开发促进法》与民族立法的衔接探讨

我国的西部大开发进入全面开发建设时期,国家制定《西部开发促进法》迫在眉睫。文章探讨了《西部开发促进法》与民族立法衔接的相关问题,指出唯有二者有效衔接,才能形成西部大开发和民族地区社会经济“双赢”的局面。     

天主教在河湟地域空间传播历史探究

河湟地区既是一个地理空间又是一个社会文化空间。天主教在青海的传播,是明清时代背景下,西方基督教文化在青海河湟这个特定社会空间和文化背景下的文化适应和宣传。一方面,天主教作为一种异质文化,在青海的传播表现出一些特点;另一方面,天主教在青海的传播成效不大,与适应这一地域空间而生的河湟文化的成熟性有很大关系。但无论如何,基督教文化的传入,毕竟是近代西方文化与青海地方文化的一次直接的接触和交流。     

Naturing the Nation: Aliens,Apocalypse, and the Postcolonial State

The purpose of this study is to understand how the British Canadian Frank Schofield transformed himself into an established missionary scholar and nobleman in Korea. The study employs its framework from the structure of cultural exchange itself in its survey of Schofield's career. It examines the relevant aspects of Korean and Western cultures, and the characteristics of Schofield who linked them. The case, including themes significant both to Korean and Western cultures, such as the importance of spirituality, an emphasis on education, and the ideals of justice and love, explains reasons for his success as a cultural mediator between Korea and the West. It reveals that the flow of information and ideas between Koreans and Schofield illustrates the ability of intercultural contact to influence the initiating as well as receiving culture. It suggests that such a distinction between sender and receiver may carry little ultimate significance. Finally, it argues that individuals of different cultures can convey information and ideas effectively only if the conveyer learns about the target individuals for the information and ideas, and communicates on the basis of that knowledge, as intercultural communications occur between the individuals of different cultures.     

西夏服饰研究

本文介绍了西夏的服饰制度、西夏男女服饰及其特点。通过对西夏服饰与周边各民族服饰的比较 ,可以发现 ,西夏服饰在很大程度上已汉化。但是 ,党项族与契丹、女真、吐蕃同属游牧民族 ,共同的游牧文化心理 ,使他们之间的服饰有许多共性。     

Overcoming the crisis: the changing profile and trajectories of Latvian migrants

Taking mobility between Latvia and Western Europe as an empirical lens, this analysis explores the complex relationship between spatial disparities in earning potential and migration. The very dramatic shifts in the economic and political context against which migration from Latvia has occurred over the period 2004–2012 make it an especially apposite focus of research investigating the link between mobility and labour market circumstances. As an analytical starting point, conventional economic theory broadly explains the movement of workers from lower to higher wage regions. However, this investigation seeks to contribute to understandings of the economic drivers of migration through consideration of the effects of the Great Recession on not only the volume of flows from Latvia to higher wage economies elsewhere in Europe, but also on the characteristics of the migrants themselves and of the processes that produce their mobility. This is undertaken through analysis of a large-scale online survey of Latvian emigrants in five European countries. The findings point towards the Great Recession creating a distinctive cohort of reluctant ‘crisis migrants’. Analytically, the quantitative and qualitative attributes of this new phase of mobility raise a number of conceptually significant questions about understandings of the economy–migration nexus.     

Humour in the Ancient World

Since the ending of the Second World War and the establishment of the United Nations, the international concept of racism, first initialised in the 1930s, has been inscribed in an unacknowledged conceptual double bind. Western political culture has inherited a hegemonic concept of racism that foregrounds those meanings associated with the anti‐fascist critiques of the Jewish Holocaust, while foreclosing subaltern anti‐colonial critiques centred on Western Imperialism. This can be taken to suggest a divergence within a western tradition of critical thought that in one of its guises occurs between the view that ‘‘race’ thinking’ resembles ideological exceptionality and the contrary view that ‘race relations’ approximates colonial conventions. The present essay explores the extent to which these views are constituted conceptually and dialogically in opposition and divergence. This is defined as racism's conceptual double bind. In other words, the international concept of racism is doubly bound into revealing its imprints in nationalism and concealing its anchorage in liberalism; or recognising extremist ideology while denying routine governmentality. The essay, therefore, asks the following: is it im/plausible to deny that there is an inescapable conceptual double bind between these differing conceptualisations of racism that has been ignored by the dominant social science traditions in the West? The idea of a double bind in the concept of racism, reiterated throughout this essay, is not to be confused with the proposition that there are two concepts of racism. On the contrary, during the twentieth‐century conceptualisation of racism, there have rather been two distinct orientations, the hegemonic Eurocentric and the subaltern De/colonial, based on conflicting yet dialogical paradigmatic experiences of the referent of racism.     

The Muslim Question in Australia: Islamophobia and Muslim Alienation

Islamophobia has become a significant problem across the Western world. Australia is no exception. The emergence of far right groups and a political environment that allows anti-Islamic discourse has created an increasingly unwelcome environment for Muslims, even though multiculturalism has long been a fundamental marker of Australian daily life. The rise of Islamophobia has been damaging to Australia. This paper explores the rise of anti-Islamic sentiments in Australia and the increasing marginalization of Muslim youth, showing that Islamophobia not only breaks the bond between Muslim youth and Australian society, it also polarizes relations within Australian Muslim communities.     

浅议英语学习中的文化差异

东西方文化存在着很大的差异,对西方文化不了解,势必造成英语学习的障碍乃至交际的失误。