全球在地化与流动性:亚洲共同体意识及其展望

在全球化的今天,开展地区间的协作与构建全球合作不仅仅是一句政治口号,更成为学术研究的基本着力点。亚洲是世界上历史最悠久、民族最多样、文化事项最丰富的地区之一,在全球化的进程中,有必要在亚洲范围内促进不同民族进行更有效的沟通和交流,在理论和实践上强化对亚洲这一生活区域的认同感。构建"亚洲文化经济共同体"远非我们想象的那么简单,它需要的历程也并非我们所能想到的那么短暂,这是一条漫长的充满坎坷的道路,然而"亚洲文化经济共同体"并非不可实现。构建一个有助于推动亚洲民族文化交流与合作的平台,促进亚洲各国的学术精英对话与交流,最有效的途径是:首先,构建一个充满生机和活力的亚洲学术共同体,致力于共同推动该地区民族文化的研究与交流对话;其次,将这种来自亚洲的区域性本土性知识推而广之,这才是亚洲学术共同体以及全体公共知识分子的共同使命。     

中华民族共同体的结构与秩序

理解中华民族以及中华民族共同体的起源、含义、结构和秩序,有助于深刻认识中华民族伟大复兴的目标以及新时代以铸牢中华民族共同体意识为纲的民族工作主线,正确把握民族理论和民族政策。文章结合费孝通先生“中华民族多元一体格局”理论和2021年中央民族工作会议精神,从政治、地理、经济、社会、文化、心理、语言、历史等多个维度,在学术话语上梳理了看似杂乱的民族现象,整理了中华民族共同体作为一个有机整体,协同和调整整体与局部以及局部之间的关系,正确理解中华民族共同体的民族结构与秩序安排。     

全球化语境中民族文化认同的省思

当今时代,随着经济全球化对文化全球化的深刻影响,从而彰显了民族文化认同的必要性;每个国家、每个民族都面临着身份认同的压力,不同民族、不同文化需要彼此了解、相互尊重,在此基础上实现共同发展;为使中华各民族文化能够更有效地在世界范围内广泛传播,一种多元的民族文化认同当是当代人文知识分子努力追求的奋斗目标.     

孝文化认同与铸牢中华民族共同体意识

孝文化是我国各民族在长期的交流、交往、交融过程中形成的文化共识,也是促进各民族文化不断融合的内在动力。在漫长的历史过程中,我国各民族孝文化内涵具有高度的一致性,是加强中华孝文化的认同和铸牢中华民族共同体意识的重要途径。现实中,中华孝文化在各民族实践中依然葆有儒家思想的底色,对厚植家国情怀、增强中华文化软实力有着重要的意义。     

语言文字视域下的元代敦煌民族文化认同

元代是中国历史上民族大融合的一个高峰时期,这一时期敦煌文化以中原文化为主导,融入来自中亚、西亚各国以及西域、青藏、蒙古等地区的民族文化成分,呈现出博大的开放性、包容性与多元性。这既是敦煌文化的个性,也体现出了敦煌文化的特质。在莫高窟北区出土的大量民族文字文献,以及敦煌石窟中出现的宗教文化因素和民族因素,都表明来自中原的文化与来自其他地区和国家的文化,在敦煌和谐相处、交融互鉴、取长补短、共同发展,最终融合成为别具一格的敦煌文化。这是长期以来各民族间的交往交流交融,同时也是与各种外来文化互相融合而逐步生成的,是多元一体中华民族形成、壮大过程中最具代表性的生动例证。     

文化嵌入视角下个体增强中华文化认同路径研究

文化具有民族性,多元一体的中华文化是中华民族独特的精神标识,是中华民族共同体凝聚的根基和力量源泉。在经济全球化的背景下,作为一种身份建构和归属,文化认同的重要性日益凸显。中华文化认同是铸牢中华民族共同体意识的长远根本,文化嵌入是培育中华文化认同的现实选择。个体文化嵌入通过与文化信仰、文化价值观和文化实践等文化核心要素接触,实现个体的文化认同。它不仅需在历史和社会政治背景中考量,还要与文化濡化和文化适应的经验相结合。增强个体对中华文化的认同可通过文化嵌入的外显和内隐路径。外显路径始于文化实践,通过优化文化环境,拓展文化内涵,扩大文化接触域,推进文化实践日常化,统筹兼顾政治、经济、文化、社会和生态文明五个方面,形成发展合力;内隐路径始于建构文化信仰和塑造文化价值观,通过提升文化认知,形成文化自觉,坚定文化信仰,最终铸牢中华民族共同体意识,实现中华文化认同。     

文化自觉与铸牢中华民族共同体意识——近代康区汉藏文化交融对铸牢中华民族共同体意识的启示

文章以近代康区汉藏民族大规模交往交流交融为典型个案，对文化自觉在民族交往交流交融中的作用进行了分析讨论。文章指出，在近代康区汉藏民族交往交流交融中，存在两个重要的文化现象：其一，是文化无意识，主要表现为汉藏民族双方完全出于实用、方便和喜欢，衣食住行等日常生活层面的习俗相互渗透与吸收。这主要着眼于生活的实际需要和方便，双方并无明确的文化意识。其二，是在意识到彼此存在差异的情况下，汉藏民族双方为拉近距离、消弭隔阂和增加亲近感，主动建构或创造了一系列双方共有、共享的文化，同时也存在为增加彼此的共同性而主动隐匿、削弱和淡化自身文化特征的情况。这些均是出于文化自觉的行为。文章认为，在民族交往交流交融中，文化自觉的作用和功效远远大于文化无意识。历史经验告诉我们，文化自觉正是在不同民族接触交往中形成或创造共同文化与共同体意识的有效途径，在铸牢中华民族共同体意识中发挥重要作用。     

中华民族共同体意识产生、发展和完善的基本逻辑——从媒体话语叙事到文化价值认同的新透视

中华民族理论探索和构建的过程始终立足于近现代中国的现实发展。本研究通过对意识观念萌生、文化历史溯源和社会现实观照三个方面的历时性梳理,试图厘清中华民族共同体意识产生、发展和完善的基本逻辑。党的十八大以来,在党和国家关于民族工作的认识和新时代民族思想指导下,"中华民族共同体意识"作为中华民族"多元一体"的内在凝聚成为党和国家在新时代民族工作的重要思想基础。在中华民族的现代性发展过程中,不同媒体的话语叙事在铸牢中华民族共同体意识中有独特的内在传播逻辑。机构媒体兼具权威性和拟人性双重风格,在传播叙事中强化国家整体性。平台媒体的技术赋能,也强化了议题的交流讨论和用户的具身体验。内容生产者利用自媒体进行个人叙事,更多主体参与到中华文化的主动阐释和书写叙事,传递民族独特性。中华文明是在互相学习、吸收、融合的过程中发展起来的,各民族文化和而不同,各有特色,各民族在遵从各自的民族认同的同时,又始终秉持共同的价值认同。在新的历史发展阶段,中华民族共同体意识在不同的媒体话语叙事中得以发展、强化,技术的发展进步为不同民族和地区的人们进行民族话语表达和民族文化传播提供了便利的表演和展示平台。     

民族团结教育课程认同度调查研究——以新疆部分中学为例

民族团结是全球化时代民族国家的核心问题之一,民族团结教育课程是学校实现民族团结的主要依托之一。调查结果显示:从整体来看,新疆地区民族学校、汉族学校、民汉合校三类学校中,民汉合校师生对民族团结教育课程的认同度最高,且与民族学校、汉族学校存在着显著差异;民族学校次之;而汉族学校的认同度最低。这一现象说明:相处方式相异、具有不同民族文化背景的民族群体或个体(即文化主体),对民族团结有着不同的期待与认识。因此,民族团结教育的实现,接触与交流是手段、文化认同是底色、共同理想是根本。     

全球化时代之现代性与文化认同

首先梳理了"全球化"的历史阶段和概念,在基本界定了"现代性"、"文化认同"的内涵基础上,分别论述了"全球化"与"现代性"、"全球化"与"文化认同"以及"现代性"与"文化认同"之间的关系并鲜明地提出自己的观点.     

论党的散杂居民族理论政策成就及历史经验

建党90周年以来,散杂居民族理论政策在中国革命和社会主义建设中取得了显著的成就。如制定散杂居民族政策法规,保障散杂居少数民族的平等权利;扬弃"民族自决"与"联邦制",正确选择民族区域自治制度;将民族乡(镇、区)从民族区域自治制度中分离出来,实现马克思主义民族理论发展的新突破;确立与发展散杂居民族理论政策,丰富与创新了马克思主义民族理论;重视散杂居民族问题,推进散杂居民族工作,对建立新型的社会主义民族关系、构建和谐社会有着积极的作用。     

十六大以来党对民族理论的新发展

不断完善创新民族理论政策是做好当今民族工作的重要基础.十六大以来,以胡锦涛为总书记的党中央,将马克思主义民族理论与我国当今民族现实相结合,创造性地完善发展了党的民族区域自治制度、各民族共同发展的原则、各民族和谐相处的关系,并付诸实践,卓有成效.     

Words and actions: Italian ultras and neo-fascism

Over the past two decades the link – perceived and actual – between political extremism and football fans has been the subject of academic, political, and policing debate. It is not rare to witness manifestations of intolerance and ideological statements referring to regional, national and international issues at football stadia. In Italian football stadia, political representation has been evident for decades; politics has been integral to all realms of Italian society and culture since the origin of the nation. As one of the most significant Italian cultural practices, football has not been an exception. This combination of theory and action inspires thousands of young male football supporters. The football stadium might thus be interpreted as a twenty-first century social Agorá, where political opinions – otherwise ghettoized in society – can be freely expressed in pursuit of a wider consensus. This paper explores the under-researched milieu of neo-fascist ideology as displayed in contemporary Italian football stadia. Contributing original material and employing as conceptual frameworks the New Consensus Theory on fascism and the works of Julius Evola and Georges Sorel, this analysis hypothesizes that the neo-fascist tenets manifested by the ideologically-oriented ‘ultras’ fan groups, may be understood as both a consequence of, and a resistance against the dominant socio-cultural and political values of contemporary Italy. The research conducted between 2003–2007 sought to evaluate two internationally renowned ultras groups located in the Italian capital of Rome: the Boys of AS Roma and the Irriducibili of SS Lazio who enact their performances on their respective ‘curve’ [football terraces] of the city's Olympic stadium. Utilizing the ethnographic method, unique access was achieved in a notoriously difficult research milieu bringing the researcher into the social-cultural world of the participants and to the echelons of the extra-parliamentary Italian far right. Research sought to uncover the groups’ social interactions, values, and political beliefs, as a way of contributing to an understanding of both the Italian ultras of the twenty-first century and indeed the wider political milieu of the modern nation-state of Italy.     

坚持用马克思主义理论指导壮学研究(一)

马克思主义的创立是人类思想史上的伟大革命,它第一次确立了科学的世界观和方法论,不仅为全世界无产阶级和全人类的解放指明了正确的道路,而且为各门科学的发展提供理论指导.在新时期里,壮学要发展、繁荣和深化,实现建立壮学体系的目标,必须坚持以马克思主义理论为指导,使壮学研究始终朝着正确的方向发展,取得丰硕的成果.     

中国民族区域自治的城市制度安排与制度创新

民族区域自治既包括农村区域自治 ,也包括城市区域自治。在城市化浪潮下 ,我国的民族区域自治正从以农村区域自治为主转向扩大城市区域自治的新阶段。城市化暴露了原以农村区域自治为主的民族区域自治制度的一些欠缺 ,即在城市区域自治的单位上 ,它仅有与自治区、自治州相适应的市 ,缺少与省、自治区、自治州相适应的自治市 ,不能满足中小民族、小聚居民族的城市区域自治的要求。在行政区划单位体系中增设自治市 ,是消解城市化与民族区域自治的矛盾与冲突的可行办法     

Where and why can expatriates vote in regional elections? A comparative analysis of regional electoral practices in Europe and North America

ABSTRACT

The article constitutes the first systematic attempt to survey and account for the enfranchisement of non-resident citizens in regional elections. Shifting the focus away from the state to the regional demos, it is divided into two parts. First, it examines whether the spectacular horizontal diffusion of external voting legislation widely observed in existing scholarship has also spread vertically to regional elections, through a comparative overview of the conditions of eligibility to the regional franchise in 292 American and European regions. The remarkable diversity of regional electoral arrangements both within and across states calls for a more in-depth explanatory analysis of the ‘micro-foundations of diaspora policy’ in specific regions. The second part thus compares two negative cases, Flanders and Scotland, where expanding the franchise to expatriates has been seriously considered and yet ultimately failed. It goes on to examine the frustrated outcome in the light of three dimensions of the political opportunity structure: whether the region has the power to alter the composition of the demos (self-determination powers), the expected electoral gains and losses among political parties within the regional party system (electoral interests), and the (in)compatibility of extending the suffrage to expatriates with the pursuit of autonomy goals (self-determination aims).     

从民族志物品收集到东南海洋系文化构建——林惠祥先生收藏与展示实践（1929-1958）

Since the 1980s, critical museum studies have interpreted the‘collecting and exhibi-ting activities’ of a museum as both practical activ-ities as well as a persistent scientific and socio-cul-tural process, and have explored the natures of museum, including the logic and strategy behind these practices. Through reviewing Lin Huixiang ’s collecting and exhibiting practices ( 1929 to 1958 ) , this article aims to explore internal rela-tionships between ( i ) museum practices and ( ii ) the practitioner, all under a particular episteme. This article moreover presents the genealogy of Lin Huixiang ’s academic ideas, museum practices, and‘Southeastern-oceanic-cultural ’ research pro-jects;it covers his earlier activities of ethnographic object collecting and exhibiting practices all the way to the construction of the‘Southeastern-ocean-ic-culture-system ’ within the framework of the‘New Theory of Evolution’ . Seen from a critical perspective, a museum is not a neutral and objective institution but a space full of power and discussion. In addition, in our modern times Museums have become a controver-sial place: the museum’s nature has changed from a‘palace of knowledge’ to a representation-system composed of objects. Eilean Hooper-Greenhill uses the terms“effective history” and“episteme” to ex-amine the history of a museum, and divides it into three stages: ( i ) the irrational cabinet, ( ii ) a classical episteme, and ( iii) a modern episteme. Different epistemes directly influence the collecting and exhibiting practices. Susan Pearce points out that collecting activities express and shape the rela-tionship between the human and material worlds. She distinguishes between “gathering”, “hoard-ing”, and “collecting” and she emphasizes that the term “collecting” points to products of imagi-nation. This imagination metaphorically creates meanings by arrangement and it displays the known world. Therefore, the activity of collecting and ex-hibiting is always practiced under a particular epis-teme;in addition political standpoints, value judg-ments, and academic interests are involved when interpreting the meanings of the objects and the constructing the knowledge order. This article moreover conducts a systematic exploration of Lin Huixiang’s collecting and exhibi-ting practices as well as the genealogy of his aca-demic ideas. All is examined from three aspects:( i) ethnicity, nation, and ethnographic object col-lecting practices; ( ii ) the intellectual, display practices and Museum of Anthropology; ( iii ) the New Theory of Evolution and the establishment of the Southeastern-oceanic-culture-system. The first section of “ethnicity, nation, and ethnographic object collecting practices”focuses on Lin Huixiang’s collecting practices from 1929 until the end of the Second World War. He started to collect aboriginal human objects in Taiwan since 1929 and ethnographical objects in the South Sea since 1937 . As most anthropologists from that area and period, Lin Huixiang’s collecting activities were influenced by patriotism, the establishment of a Chinese anthropology, and by personal academic interests. Chinese anthropologists during the 1920s to 1940s, including Lin Huixiang, believed that nationalism and the ‘Great Harmony ’ would lead to Chinese independence and civilization. And his practices had real significance for China in war-time. On the one hand, these aboriginal objects from Taiwan and the South Sea were regarded as material evidence of an extant“barbarian” culture;this was helpful in understanding that the‘barbari-an’ culture was basically same as that of ours, which then would reduce our ethnic prejudice a-gainst the ‘barbarian’ . On the other hand, these objects also became a means for the public to un-derstand Taiwan, the colony of Japan; in fact, these aboriginal objects even became a symbol of anti-colonialism and aroused the people’s patriot-ism. The second part of “the intelluctual, display practices and Museum of Anthropology” turns to Lin Huixiang’s ideas about the enlightment through a museum and its exhibitions. Lin Huixiang indeed emphasized the educational function of exhibitions and the museum. He displayed his collections to the public, held several exhibitions starting in 1929 , donated all his collections to Xiamen Uni-versity in 1951 , and advocated the establishment of the Museum of Anthropology. Lin Huixiang pointed out that museums were educational institu-tions meant to spread knowledge, and he used specimens, charts, and models to educate the pub-lic. As an anthropologist, Lin Huixiang understood the meaning of an ethnographical museum as an in-strument for teaching, research, and social educa-tion. By reviewing Lin Huixiang’s ‘collecting and exhibiting practices ’ during the period 1929 -1958 , we can clearly come to understand his aca-demic ideas about the discipline of anthropology and about the Southeastern-regional culture. The exhibitions in the Museum of Anthropology of Xia-men University represent his endeavor to construct the Southeastern-oceanic-culture-system within the framework of the New Theory of Evolution. He showed archaeological specimens from the prehis-toric period to the historical period, as well as eth-nographical objects of China’s Southeastern region and Taiwan region, Indonesia, Singapore, India, and of Burma. All objects displayed in exhibitions were used to illustrate the rule of evolution, espe-cially the ethnographic objects that evidenced the primitiveness of human culture; this is helpful to us when exploring the origins of cultures. At the same time, Lin Huixiang compared the cultures of Northern China and Southeastern China, and iden-tified cultural traits specific to the Southeastern ar-ea, aiming to show cultural similarities among China’s Southeastern region and the Taiwan region, and Southeast Asia, which he called the“South-eastern-oceanic-culture-system”.     

深刻认识中国民族区域自治制度的特点

民族区域自治有无特点以及有什么样的特点,无论是在社会中,还是在学术界,人们看法大相径庭,这在一定程度上影响了人们对民族区域自治制度的认识。文章分析了有关民族区域自治特点的各种观点,探讨了产生问题的主要原因,提出我国民族区域自治与内地非民族自治地方相比有四个方面的特点,与国外文化多元主义政策相比也有四个特点。     

Conceptualizing color-evasiveness: using dis/ability critical race theory to expand a color-blind racial ideology in education and society

Abstract

Color-blind racial ideology has historically been conceptualized as an ideology wherein race is immaterial. Efforts not to ‘see’ race insinuate that recognizing race is problematic; therefore, scholars have identified and critiqued color-blindness ideology. In this paper, we first examine Gotanda’s (1991) identification and critique of color-blind racial ideology, as it was crucial in troubling white supremacy. We then explore literature in both legal studies and education to determine how scholars have built upon Gotanda’s intellectual theoretical foundations. Finally, using a Dis/ability Critical Race Theory (DisCrit) framework, we end by expanding to a racial ideology of color-evasiveness in education and society, as we believe that conceptualizing the refusal to recognize race as ‘color-blindness’ limits the ways this ideology can be dismantled.     

Advocacy and surveillance: primary schools teachers’ relationships with asylum-seeking mothers in Ireland

The article analyses the findings of a small-scale qualitative study in Ireland that examines interactions between asylum-seeking mothers and primary school teachers, and highlights the significance of teachers’ understandings of asylum in shaping home-school communications. Mothers and children in this study were living in Direct Provision, collective accommodation for asylum seekers in Ireland. The research identifies a number of concerns including: poor communication between the school and mothers, only English being used as a medium of communication with the mothers, and mothers being directly and indirectly excluded from Parent Associations. Interactions of teachers with asylum-seeker mothers demonstrated a lack of recognition that their situation is different from other migrants/newcomers and is particularly challenging because of the because of living in Direct Provision and under the threat of deportation. The research shows that primary schools are drawn into ambiguous relationships with asylum-seeking mothers in their attempts at advocacy and surveillance, as they are expected to facilitate integration, while at the same time dealing with the uncertainty facing asylum-seeking parents and children.