少数民族地区农村义务教育支出决策研究——以新疆、宁夏、甘肃三省为例

本文搜集了新疆、宁夏和甘肃三个西部省份的1345名样本学生教育支出的田野调查数据,旨在分析"新机制"实施之后少数民族地区学生的义务教育成本情况,结果表明:少数民族地区义务教育阶段学生因交不起学杂费和课本费而造成上学难的问题已基本解决;各民族在教育成本各项教育支出上均存在极为显著差异;学生部分教育支出依然对适龄儿童入学和教育公平现象有影响作用.因此,进一步建立和完善面向少数民族农村地区可控性强教育成本的资助体系将会是未来民族地区义务教育资助政策的重点.     

从隆林民族教育现状看如何在少数民族地区实施义务教育

基础教育是提高民族素质,振兴民族经济的一项基础工程,是现代文明的基础和标志.党中央提出的实施九年制义务教育的战略任务,为基础教育的发展确定了宏伟目标,并奠定了良好的基础.根据这一目标要求,少数民族地区必须在一九九五年实现九年制义务教育.然而,由于历史及现实的种种原因,少数民族地区如何去实现这一目标,众说纷纭,看法不二.为此,笔者深入调查了隆林各族自治县民族教育的现状,并试图寻找在少数民族地区实施义务教育的办法和途径.一、隆林县民族教育现状我国约百分之七十以上的县有少数民     

民族地区义务教育发展概况

民族地区义务教育取得的成就●民族教育认真贯彻落实《义务教育法》,民族地区义务教育经费投入不断增加,义务教育阶段办学条件进一步得到改善。1990年国家设立“民族教育专项补助经费”,加大了对民族教育的扶持力度,“国家贫困地区义务教育助学金”向民族地区投入了1.3亿元,资助因家境困难的各民族儿童上学。此外,师范教育、职业技术教育等专项经费的分配,也继续向民族地区倾斜。国家安排的四期世行贫困地区基础教育发展项目贷款中,投入2亿美元重点支持西部民族地区200个县发展教育事业。几年来,国家利用国债和其它专项经费,通过实施国家扶…     

教育公平与人口较少民族和谐发展研究

本文以东北内蒙古地区为重点,探寻教育公平与人口较少民族和谐发展问题;提出"教育振兴是人口较少民族振兴的重要标志";国内外成功的教育模式证明"教育的追赶一定要优先经济的追赶";扶持人口较少民族加快发展,关键在教育.现阶段"应尽快对人口较少民族学生实施全额免费教育".     

教育生态视角下我国民族教育政策的变迁逻辑及优化路径——基于政策文本的量化和质性分析

本文以改革开放至今我国的民族教育政策为研究对象,采用量化研究和质性分析相结合的方法,从整体性视角出发,构建了教育生态系统和政策关注焦点政策文本的二维分析框架。通过对民族教育政策的收集、整理、编码和关键词共现分析,探究我国民族教育政策的发文数量和发文主体在时间序列上的变迁规律,基于不同的时间序列对民族教育政策在促进民族地区教育生态完善过程中所发挥的作用展开进一步研究。研究发现,民族教育政策的变迁从侧面反映了我国民族地区教育的宏观、中观以及微观系统的构建和完善的过程,并在此基础上提出了进一步优化我国民族地区教育生态系统的政策建议。     

少数民族受教育权保障与国家义务——以农村义务教育阶段为例

本文从国家义务的角度对少数民族农村义务教育阶段受教育权进行逻辑分析,对受教育权保障进行思考与探讨。少数民族农村义务教育是我国教育的一个薄弱环节,国家财政对教育的投入侧重于城市教育,加上少数民族所处地区偏远,经济水平低、自然环境恶劣等,使得少数民族农村义务教育处于劣势。保障少数民族农村儿童义务教育阶段的受教育权有助于少数民族的繁荣与发展,有助于少数民族地区经济社会的发展,有助于保持民族文化多样性。     

民族政策研究与民族院校大学生的民族观教育

民族政策研究对民族教育起着决定性的影响作用。民族政策研究者的社会责任感和理论素质、民族政策研究的整体水平都会影响民族教育的效果。当今民族政策研究领域出现了一些观点歧异甚至相对立的理论观点,造成了理论界的思想混乱,对民族院校大学生的民族观教育也产生了消极的影响。因此,必须提高民族院校教师的社会责任感与理论素质,同时加强对民族院校大学生进行民族问题的基本国情教育、马克思主义民族理论与政策基本观点教育、维护民族团结的公民义务教育。     

西南民族地区规模性返贫风险及其防范机制研究

西南民族地区是传统集中连片贫困区域,后脱贫时代的脱贫成果巩固和乡村振兴仍然面临严峻挑战。脆弱的农户生计资本、相对贫瘠的自然资源、未形成规模优势的农业生产、反复无常的疫情风险等,给巩固脱贫成果和全面乡村振兴带来挑战,西南民族地区的规模性返贫风险依然存在。与个体农户的家庭突发风险不同,规模性返贫风险具有涉及人口数量大、覆盖地区广、发生机率高、溢出风险多元及难以防范等特征。民族地区的规模性返贫风险必须以预防为主,在巩固脱贫成果的同时注重扶贫治理的长效机制。规模性返贫风险防范首要积极建立巩固脱贫成果与乡村振兴的有效衔接机制;其次应依托乡村数字化治理平台进行新脱贫人口的返贫预警系统;另外还需在民族地区建构托底发展型的社会政策体系,保障民族地区民生事业的全面可持续发展;最后应建立上下联动的民族共同体发展格局,提升民族地区韧性发展集体规模优势。     

青南藏区义务教育质量监控分析

民族地区义务教育质量承担着提高少数民族基本素质,为民族地区经济文化发展培养人才的重任。青南藏区是青海省义务教育质量相对薄弱的地区,提高青南藏区义务教育质量,必须对其进行有效的监控,全方位分析影响义务教育质量的各因素,从学情、教育过程、教师队伍、家庭教育影响等多角度齐抓共管,稳步提高青南藏区义务教育质量。     

乡村振兴背景下少数民族地区国语教育问题的思考

本文站在为少数民族地区乡村振兴提供人才的战略高度入手，不仅分析了乡村振兴背景下少数民族地区国语教育的重要性，而且也分析了少数民族地区农业职业技术学院开展国语教育存在的问题，最后就如何解决少数民族地区农业职业技术学院国语教育问题、提高国语教育质量特别是为少数民族地区乡村振兴提供人才支撑提出优化对策。     

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.     

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.     

‘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.