坚持依法治理民族事务的核心要义

<正>坚持依法治理民族事务是习近平总书记关于加强和改进民族工作的重要思想的重要内容,是践行习近平法治思想、坚持全面依法治国在民族工作领域的集中体现。推进民族事务治理法治化,是落实宪法规定、弘扬宪法精神的基本要求,是维护国家统一和民族团结、推进各民族共同走向社会主义现代化的必然选择,是坚持中国特色解决民族问题正确道路、实现民族事务治理现代化的必要保障。     

新中国70年民族交融发展的基本经验

我国是统一的多民族国家,民族事务历来是各个时期党和国家事务的重要组成部分。中华人民共和国成立以来,中国共产党坚持把马克思主义民族理论与中国民族问题的实际相结合,形成了民族交融发展的八条基本经验,即:党和政府高度重视民族问题和民族工作;形成了中国特色解决民族问题的正确道路;不断夯实少数民族和民族地区交融发展的物质基础;建设各民族共有精神家园,铸牢中华民族共同体意识;大力开展民族团结教育和民族团结进步创建工作;不断推进民族理论政策的创新发展;坚持反对两种民族主义,维护民族团结和国家统一;坚持中国共产党对民族事务的全面领导。     

民族事务治理法治化的实践探索——以香港候任议员言词违法和文山在任官员言词不当为例

民族事务治理法治化是依法治国战略在民族工作领域的必然要求和基本体现。2016年,香港候任议员言词违法和文山在任官员言词不当两起涉及民族问题的公共事件及其解决过程,体现了民族事务治理法治化水平在逐步提高。正确解决民族问题首先要站在维护国家统一的高度依法治理具体的民族事务,同时也要继承中国共产党团结尊重少数民族的光荣传统,在民族感情上言行一致。不断提升民族事务治理法治化的水平和能力,是全面落实从严治党,大力加强和改善党对民族工作领导的重要课题。     

民族事务治理法治化：概念厘定与内涵论析

民族事务治理法治化是党和国家新时代民族工作的指导思想和行动指南。目前理论界对民族事务治理法治化的理论内涵缺乏深入细致的探讨,也未达成理论共识。民族事务治理法治化是一个综合性概念,需要从理念、制度、运作方式三个层面进行全面理解。民族事务治理法治化的内涵主要体现在四个方面:逻辑前提是完善的民族法律制度体系;运作方式是民族事务的依法治理;核心内容是少数民族基本人权保障;基本路径是促进民族团结和铸牢中华民族共同体意识。     

从中国共产党百年历史主题的战略高度把握中国特色解决民族问题的正确道路

实现中华民族伟大复兴是中国共产党百年奋斗的历史主题,中国共产党对解决民族问题道路的探索融入中华民族伟大复兴事业的历史进程中,宏大的民族叙事为把握解决民族问题的正确道路提供了历史契机.中国共产党"中国特色解决民族问题的正确道路"分为两个层面:一是发端于新民主主义革命依托反帝而形成国家层面的中华民族问题;一是以中华民族为边界的内部各民族单元的族际政治安排及相关议题.两个层面的民族问题及其相互关系在第五次中央民族工作会议中得到了清晰表述,这次会议对新时代加强和改进党的民族工作进行了全局性战略部署.要在中华民族伟大复兴视域下重新解读中国特色解决民族问题的理论与实践.     

上海:不断提升民族工作的法治化建设水平

正以法治方式处理民族事务是建设法治中国的要求,也是推进国家治理体系和治理能力现代化的手段。上海市委市政府历来重视民族工作,按照中央要求认真贯彻落实民族政策和民族法律法规。上海各级民族事务部门主动适应现代化国际大都市的发展要求,不断提高民族事务依法管理水平,确保党的民族政策和民族法律法规落到实处,切实维护少数民族群众的合法权益,在全社会营造"三个离不开"与"两个共同"的良好氛围,不断提升城市民族工作的法治化建设水平。     

论中国特色解决民族问题正确道路的评判尺度

中华人民共和国成立以来,我国走出了一条中国特色解决民族问题的正确道路。然而,随着社会转型期民族问题的多元与繁复,各种质疑和批判中国特色解决民族问题正确道路的理论和思潮时有兴起,干扰和妨害了中国民族事务治理的深入发展。面对当前各种思想与理论众语喧哗似的冲击,我们应该秉持何种价值尺度去评判中国特色解决民族问题的正确道路,就成为当前民族理论工作必须深入厘清的一个重大问题。中国特色解决民族问题正确道路的评判,应该充分考虑其形成的以历史传统为主线的内在逻辑,以国家利益为归依的目标指向,以基本国情为原点的实践依据,以求同存异为原则的价值尺度,以总体绩效为基础的现实考量,以与时俱进为表征的时代品格。     

上海 :不断提升民族工作的法治化建设水平简

以法治方式处理民族事务是建设法治中国的要求,也是推进国家治理体系和治理能力现代化的手段。上海市委市政府历来重视民族工作,按照中央要求认真贯彻落实民族政策和民族法律法规。上海各级民族事务部门主动适应现代化国际大都市的发展要求,不断提高民族事务依法管理水平,确保党的民族政策和民族法律法规落到实处,切实维护少数民族群众的合法权益。在全社会营造“三个离不开”与”两个共同”的良好氛围,不断提升城市民族工作的法治化建设水平。     

中华民族伟大复兴关键期党的民族工作方略

新时代新征程是中华民族伟大复兴关键期。在以中国式现代化建设全面推进中华民族伟大复兴过程中,要以铸牢中华民族共同体意识为根本方向,要以坚定不移走中国特色解决民族问题的正确道路为根本方针,要以坚持和完善民族区域自治制度为制度保障,要以加强和改进党的民族工作为创新方式,要以全面推进民族团结进步事业为主要途径,进而推进民族工作高质量发展,提升民族事务治理能力和水平,开创民族工作新局面。     

中华人民共和国成立初期散杂居民族工作的政策设计与制度实践

新中国成立初期的散杂居民族工作具有重要的开创性意义。中国共产党在民族政策设计中充分考虑了散杂居民族的特殊性,建立了宪法、国家政策法规和地方部门规章制度三位一体的政策体系。制度实践中,开展了促进民族平等、检查民族政策执行情况,变革生产关系、发展生产、促进就业,尊重文化习惯、提高教育水平,消除歧视性称呼、发展卫生事业等工作。政策设计和制度实践的有机统一提高了新中国民族事务治理的能力,推动了国家整合和中华民族整合。从理论上看,新中国成立初期,中国共产党运用马克思主义的辩证统一法,在充分尊重散杂居民族特点的基础上,以实现民族平等、帮助散杂居民族发展为政策目标和手段,从基础性和根本性的层面促进共同性的发展,使得各民族共同投入到社会主义建设中,为改革开放后的散杂居民族工作创造了良好的社会环境,积累了丰富的经验,为坚持和完善散杂居民族政策指明了基本方向。     

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.