略论西藏残疾人就业问题及其对策

随着西藏经济社会的发展,西藏的残疾人事业有了很大进步.但是,由于自然和社会等方面因素的制约,西藏残疾人就业问题仍很突出,需要各级政府和社会高度重视,并努力采取有效措施来促进残疾人就业,使残疾人能自食其力,并同健全人一道共享西藏经济社会发展的成果.     

西藏高校毕业生稳定就业研究

随着经济社会的稳步发展，西藏高层次劳动力的就业率一直保持在一个较高水准。近年来，在全球经济放缓的影响下，稳定就业、创造更多就业机会成为社会各界关注的焦点。目前，西藏高校毕业生的就业挑战和机遇并存，通过实地调研发现，主要存在本地产业发展不高、高校毕业生自主就业观念落后、自身竞争力不足、市场就业率低、本地高校缺乏培养和促进就业的机制等限制，需要从个体、社会、高校和政策层面协力解决，并形成四个主体间有效、透明、互动的激励和促进机制，推进西藏高校毕业生就业多元化。     

西藏农村劳动力转移的历史变迁与发展特点

西藏农村劳动力转移是西藏经济发展中的一个突出问题。由于历史和制度等因素作用,西藏农村劳动力转移的历程滞缓而漫长,整体呈现出数量少、形式单一的特点。然而自改革开放以来,随着宏观经济大背景的改变,农村劳动力非农业就业的渠道和机会得到极大增加,西藏特殊的地理环境、农业和资源状况以及西藏整体经济发展水平形成的现实环境,对农村劳动力的转移产生了多方面的影响,从而形成当前西藏农村劳动力转移的七大主要特征,面对今后西藏农村劳动转移过程中可能产生的各种问题还需要进一步思考与研究。     

培养“神圣国土守护者、幸福家园建设者”——关于新时代西藏高校人才培养目标的几点思考

西藏高校大学生,无论是西藏生源还是内地生源,无论是在农牧区就业还是在城镇就业,都可以而且应该是祖国神圣国土的守护者和西藏幸福家园的建设者。在新时代,西藏高校大学生需要“下得去,留得住,用得上”的精神,但是“下得去”是人生起点,“上得来”是人生目标;“留得住”不仅靠感情,更要靠本事;“用得上”需要高校针对两地生源、两地就业的现实,开展全面的人才培养模式改革。对两地生源、两地就业的西藏高校大学生的培养,都要强调城乡结合、区内外结合、传统与现代结合。     

浅析我区农村剩余劳动力的转移

农民的非农业化是发达国家实现现代化的一个重要因素。就国内而言 ,沿海较发达的不少省市也是通过农民的非农业化走在中国实现现代化前列的。相比之下 ,我区的农民非农业化进程却极为缓慢。 2 0 0 1年我区共有农牧民劳动力 1 0 0多万 ,劳动力在西藏农牧区人口中所占的比重较高 (劳动力包括整劳力和半劳力 ) ,尤其在偏远的农牧区。因此 ,探讨具有西藏特色的农民就业之路具有深刻的现实意义。一、我区农村剩余劳动力转移的现状截止 2 0 0 1年底 ,西藏农牧业人口总数达2 ,1 93 ,988人 ;劳动力人数 1 ,0 51 ,875人 ,其中男劳动力为 51 1 ,70 5人…     

发展民营经济是促进社会再就业的出路之一

民营经济经过这些年的发展,已经成为促进生产力发展的活跃因素和国民经济发展中的一支重要力量。民营企业主要集中在劳动密集型产业和服务业,为社会提供了大量的就业岗位,吸纳了各种层次的劳动力,成为吸纳就业的一条重要渠道,其作用已被越来越多的人所认同。这是因为,民营经济的健康发展已经形成巨大的就业吸纳效应,而且那些被民营经济吸纳的劳动力反过来又推动着民营经济进一步发展。民营经济与适龄劳动人口的就业之间形成了一种相辅相成的关系。“十五”期间,一方面,城镇新增劳动力和农村转移劳动力日益增多;另一方面,国有单位就业人数大…     

产业发展、就业质量对易地扶贫搬迁政策满意度的影响机理——基于对凉山彝区易地扶贫搬迁户的田野调查

我国脱贫攻坚战在建党一百周年之际迎来了全面胜利。作为精准脱贫战略的重要构成,易地扶贫搬迁在“搬得出”目标完成之后,“稳得住”与“能致富”成为巩固拓展脱贫攻坚成果,促进脱贫地区内生可持续发展的重要目标。本文基于凉山彝区179户易地扶贫搬迁户的问卷调查和入户访谈,实证分析了产业发展、就业质量对易地扶贫搬迁政策满意度的作用机理。结果表明,产业帮扶、发展民族特色旅游、创造更多就业机会等措施对政策满意度形成正向拉力,家庭人口特征对政策的满意度有显著推力影响,而鼓励传统农业生产、发展民族手工业和改善社会保障等对政策满意度的影响效果并不明显。做好易地扶贫搬迁后续扶持,要以做强民族地区特色产业为支撑,以引导高质量就业和优化公共服务供给为路径,多渠道促进就业,强化社会管理,促进社会融入,真正实现物质、精神“双脱贫”。     

提升大学生就业水平的实践举措研究论述

随着教育水平的不断提升,大学毕业生的数量也在不断提升,就业形势也就更加严峻.本文主要是对社会和高校两个方面进行研究,对提升大学生就业水平进行分析,并且制定有效的解决方案.随着高校教学方案的改革、大众化高等教育的不断推广,现阶段大学生的就业竞争压力也在不断增加.大学生就业问题已经成为高校、家庭以及社会一起关注的问题,并且影响大学毕业生未来的发展,影响社会平稳发展和国家实现人才强国目标.在现阶段的就业形势下,要想降低大学毕业生的就业压力,需要提升大学生的就业水平.     

大学毕业生就业难的原因及对策

大学生就业难既有社会原因又有毕业生自身的心理原因,还有大学生就业体制不完善、人事户籍制度改革滞后等原因.为此,应教育大学生抓住机遇,提高素质,努力学好专业知识.加强实践,在实践中提高自己.同时尽快完善毕业生就业市场,引导毕业生转变就业观念,实现多形式、多渠道就业.     

西藏农村劳动力转移的回顾与瞻望

随着经济的发展,西藏的农村劳动力转移也经历了一个漫长而滞缓的发展过程,大体上可以分为民主改革到改革开放时期、改革开放到20世纪末、西部大开发至今这3个阶段.西藏农村劳动力转移过程中存在着一些困境,例如农牧民文化素质偏低、产业支撑乏力、社会意识制约劳动力转移等.只有研究农村劳动力转移过程中存在的这些难题,提出针对性的对策,才能促进西藏农村劳动力转移更快的发展.     

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.     

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.     

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。     

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.     

‘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.