论当前我国边疆治理中的民族认同与国家认同整合

我国是一个典型的多民族国家,这种国家的多民族在边疆表现得尤为突出,使得边疆地区的民族认同与国家认同也因此变得十分复杂。伴随着当前我国边疆地区现代化进程的加剧,边疆民族认同与国家认同的矛盾与冲突在一定程度上凸显出来,因此两者之间的整合也变得越来越迫切。在现实的认同整合过程中,必须调整我国当前的民族政策取向、转变边疆治理的思路、切实保障少数民族的正当权益,并通过国族建设实现边疆民族认同与国家认同的和谐共存。     

从“碎片化”到“系统化”:边疆非传统安全治理转向

国家安全是安邦定国的重要基石,维护国家安全是全国各族人民根本利益所在。边疆地区远离国家中心区域又与多国毗邻,其社会经济发展与内地和沿海在发展程度上有相当的差距,往往民族宗教问题交织在一起。边疆治理除了面临传统安全的挑战外,还面临着来自政治、经济、社会、文化和生态五个方面非传统安全的系统挑战并朝着多元化、复杂化、复合化态势的趋势演化。因此,要推进边疆非传统安全治理的“碎片整合”,实现边疆非传统安全系统化治理,要求从边疆治理现代化的全局视野与整体视角上,把握好非传统安全治理与边疆治理现代化的关系和规律,以系统观念把握边疆非传统安全治理的全局,以源头治理作为化解边疆非传统安全系统性挑战的根本手段,以聚焦重点破解边疆非传统安全治理系统瓶颈,进而建构多元共治的系统化治理,实现边疆治理的系统优化,提高边疆治理化解非传统安全挑战的系统效能。     

区域协同与跨域治理:“一带一路”中的边疆非传统安全治理

“一带一路”战略在给我国边疆地区带来巨大发展机遇的同时,也增大了边疆地区在政治、经济、社会和生态领域面临的非传统安全威胁.以“国家主义”倾向、政府属地化管理、社会有限参与等为特点的边疆非传统安全治理模式难以适应“一带一路”战略下边疆非传统安全的跨域性、流动性和复杂性特点.因而,区域化的跨域治理模式就成为“一带一路”中边疆非传统安全治理应然选择.跨域治理模式主张通过跨国合作、政府间协同、多元主体协作网络构建等途径,推动形成跨国家、跨区域、跨组织的边疆非传统安全协同治理格局.     

重构国家认同:民初中央政府对蒙藏边疆地区之统合——以1911～1915年为中心

辛亥革命推翻了清王朝的统治,与此同时,蒙藏等边疆地区的民族国家认同产生了危机.在此情形下,民初中央政府抛弃了原有的"十八省汉族建国"理论,转而追求一系列专注于实现近代民族国家构建的政纲.本文依据认同理论构筑研究框架,对民初中央政府建构民族国家,重构民族国家之认同,整合边疆之相关举措及其成效进行了探究.     

论多民族国家中的民族认同与国家认同

如何看待民族认同与国家认同的关系,逐渐成为族际政治研究中的一个焦点话题。文章从个体认同的多重性、民族认同问题产生的根源两个角度,论证了在冲突视角下,将民族认同与国家认同视为矛盾和对立事物的理论观点的不科学性和误导性。科学地认识二者之间的关系,需要一种和谐视角。这种视角认为,民族认同与国家认同存在价值共识和功能上的相互依赖关系,在社会实践中可以和谐共存;二者统一的路径是构建能够有效整合民族异质性与国家统一性的公民身份,完善公民权制度。     

新时代“治疆方略”的基本内涵及路径选择

边疆地区社会发展进程中主要矛盾的变化,为边疆治理提出了更新更高的目标要求。新时代“治疆方略”是在第三次中央新疆工作座谈会上确立的,新时代“治疆方略”是对传统治疆理论的继承和发展。必须把国家疆域的统一性和稳定性、各民族团结奋斗和国家意志的凝聚力结合起来,把边疆治理同正在推进的兴边富民行动结合起来,把边疆治理成效同边疆人民对美好生活的向往和追求结合起来。应当准确把握新时代“治疆方略”的基本含义,正视边民和家庭是守疆护边“永不消失的哨兵”,城镇戍边是边疆治理的引领者和主力军,文化戍边是新时代“治疆方略”的新样态。实施新时代“治疆方略”的主要路径是：扎实推进新一轮西部大开发战略和兴边富民行动,持续夯实边疆地区安全稳定社会基础,继续实施对口支援边疆民族地区工作,着力抓好边疆地区风险治理制度建设,精心打造边疆地区周边的命运共同体。     

中华民族共同体意识视域下维护西藏边疆领土安全的协同行动——以民国后期中央政府与西藏地方政府为中心的考察

自梁启超提出“中华民族”的概念后,关于中华民族的理论研究和实践就不断地深入发展。在抗日战争时期,国人对“中华民族”观达成一致的认同。在南京国民政府统治后期,由于英国政府借中英结盟抗击法西斯之机以及印度政府独立初期的大国梦,加上国民党反动派发动反人民、反民主的国内战争,使国际影响力下降等因素构成了英国和印度在西藏边疆地区蚕食中国领土、教唆西藏地方民族分裂等危害中国边疆安全的主要原因。国民中央政府和西藏地方政府针对英国和印度两国政府在西藏边疆地区的侵略行为,从中华民族的利益出发,共同采取了抵抗侵略、外交抗议、回击民族分裂等措施,维护了中华民族的团结和国家领土完整,为当今铸牢中华民族共同体意识提供了经验与教训。     

东北边疆地区生态产品兴边富民实现路径研究

兴边富民行动是我国边疆建设的重要举措。实施兴边富民行动要结合边疆地区自身的资源禀赋。东北边疆地区生态资源丰富,是我国极其重要的生态安全保护屏障。研究边疆地区人与自然和谐共生的现实路径,对于缓解生态脆弱区的人地矛盾、促进区域经济社会可持续发展具有重要意义。本文在厘清生态产品价值实现基本内涵的基础上,以国家重点生态功能区所涉及的东北边疆区县为主要研究对象,对区域内生态产品开发现状进行梳理,探索以生态产品价值实现为抓手的兴边富民路径,并结合实践中存在的主要障碍提出具体对策建议。     

边疆民族地区公共危机事件规避机制探究

边疆民族地区是中国的窗口,也是国家稳定的关键性、战略性区位之一.由于边疆民族地区边缘的地理位置、差异的宗教信仰、异同的民族文化,使得边疆民族地区公共危机事件愈加复杂.另外,国际利益的冲突、反华势力的渗透、民族认同与国家认同的迥异、政治冷漠与政治激进的影响以及国内民族分裂分子、国际恐怖势力、宗教极端分子的阴谋与破坏而引发各种边疆民族地区公共危机事件,严重威胁民族团结、边疆稳定、国家安全.因此,提升国家主体文化在各民族国家认同建设中的分量,夯实各民族国家认同的文化基础,培育各民族政治认同、文化认同一体化路径,即在承认民族多元文化的基础上,根据我国的具体国情,进一步整合民族政治意识、提升民族文化素养、增强民族凝聚力与向心力,是规避边疆民族地区公共危机事件发生的关键所在.     

共同体视域下中国式现代化的边疆实践研究——以新疆地区为例

中国式现代化的边疆实践,是新时代以来党推动边疆地区由传统社会向现代社会转型成功实践的系统论述和经验总结,具有共同性、开放性、可持续性等地域特征。中华民族共同体、人类命运共同体和地球生命共同体“三个共同体”构成了边疆地区现代化实践的三重演进逻辑。研究表明,坚持把实现全体人民共同富裕作为铸牢中华民族共同体意识的重要措施;坚持把统筹安全和发展作为构建人类命运共同体的科学指导;坚持把人与自然和谐共生作为共建地球生命共同体的价值追求是中国式现代化在新疆成功实践的主要表现。中国式现代化的边疆实践为世界各国解决边疆问题提供了一条可选择、可复制的现代化道路。     

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.