中国民族间发展的多重差异格局与差别化、协同性政策开发研究——论中国民族关系的新形态与民族政策的新体系

After 60 years of implementation, the ethnic regional autonomous policy has provided basic political support for promoting the common development and prosperity of all ethnic groups. Especially since the period of “Reform and Open-ing Up” began, the national preferential policies and support for ethnic minority areas gradually in-creased, and economic and social development in the ethnic minority areas clearly speeded up. Ac-cording to official statistics, after more than 30 years of “Reform and Opening Up”, the economic growth rate of China’s ethnic minority areas is high-er than the national average. However, at the same time , the economic and social development gap be-tween different ethnic groups has become more and more pronounced. The development of the ethnic groups has created a structure of multiple dispari-ties, which fundamentally restricts ethnic unity, as well as political and social stability in ethnic areas of China. This structure of multiple disparities re-flects the imbalances mainly in four aspects: 1 ) the ongoing large gap between the ethnic minority areas and Han Chinese regions remains; 2 ) the unequal economic and social development among the various ethnic minority people has expanded;3 ) the economic gap within the same ethnic minor-ity autonomous region has gradually become more pronounced;and, 4 ) the differences in develop-ment within the same ethnic group who live in vari-ous regions of China are also very obvious. The multiple inequalities of the economic and social development of China’s ethnic groups add more complexity to the ethnic problems of China. The disparity in economic and social development between different ethnic groups is not only an eco-nomic problem, but is also a significant political issue. Hence, promoting a balanced economic and social development among the various ethnic groups has a very obvious practical significance for main-taining ethnic unity, promoting national integra-tion, and maintaining national stability . Based on the discussion above, this article mainly explores which kind of ethnic policy can ef-fectively resolve the multiple disparities found with-in ethnic development and is beneficial for promo-ting the integration of the various ethnic groups in China? On the basis of summarizing and reviewing approaches found in earlier research, the author puts forward the following core ideas:1 ) The economic and social development differences of various ethnic groups have formed a pattern of multiple disparities in China, and it is no longer simply a gap between the Han and ethnic minorities. Since the implementation of the “Re-form and Opening Up” policy, the differentiation or disparity between China’s ethnic minorities has become more and more pronounced—this phenom-enon constitutes a new challenge to China’s ethnic unity and national unification. Therefore, we must adjust ethnic policy in order to solve the “true problem” or “new problem” concerning China’s ethnic problem. 2 ) The multi-faceted disparities found in the economic and social development among China’s ethnic minorities result from many factors, inclu-ding institutional, policy, historical, geographical, cultural, and psychological. Therefore, we must realize a diversity of ethnic policy, and build a comprehensive ethnic policy system. 3 ) For the purpose of realizing the integration and state construction of the ethnic groups, in ad-dition to implementing the current policy of differ-entiation, we must also ensure a “four balanced and coordinated development”. This includes a balance between the Han areas and ethnic minority areas, a balance among the various ethnic minori-ties themselves, a balance within the same ethnic minority areas, and a balance within the same eth-nic group who live in different areas. This requires the central government to strengthen a double dif-ferentiation and collaborative orientation of ethnic policies concerning the market, labor, resources, technology, and capital.     

论民族自治地方立法公众参与机制的完善

The legislative public participation in ethnic minority autonomous areas has its legal basis. The fifth regulation in the lifa fa ( The Leg-islative Law ) of China makes a general require-ment on public participation in legislation. In order to ensure the effective participation of the public in legislation, some ethnic minority autonomous re-gions have outlined some requirements on public comment, demonstration, and hearing during the legislative process through autonomous regulations. These ethnic minority autonomous areas are com-prised of both autonomous regions, autonomous prefectures and autonomous counties. However, the breadth and depth of the public participation in legislation in ethnic minority auton-omous areas is inadequate, and a perfect mecha-nism of public participation in legislation in ethnic minority autonomous areas has yet to be formed. This is mainly reflected in the following aspects:1 ) The relevant laws of public participation in leg-islation have not been perfected;2 ) The enthusi-asm of public participation in legislation is not high;3) Legislative information is not fully open, and the feedback mechanism has not been perfec-ted;4 ) The limited approach for public participa-tion in legislation, and the lack of ethnic and re-gional characteristics. To improve the mechanism of public partici-pation in the legislation of ethnic minority autono-mous areas, we can start with the following:1 ) Improving the legal regulation of public participation in the legislation of ethnic minority
autonomous areas The state and the ethnic minority autonomous areas should develop operational laws of public participation, so as to provide a legal basis for the public’s participation. The ethnic minority autono-mous areas should fully integrate the actual situa-tion of the local ethnic people and create autono-mous regulations with local characteristics, protect public participation rights, and promote public participation in legislation in an orderly and effec-tive manner. 2 ) Improving the level of enthusiasm forpublic participation in ethnic minority autonomous areas From a subjective standpoint, correct ideas on public participation in legislation in ethnic minority autonomous areas should be cultivated. Firstly, the awareness of the public participation in legislation in ethnic minority autonomous areas should be pro-moted . Secondly the autonomous organ’s concept of legislation should be changed. From an objective point of view, on the one hand, we should vigor-ously promote the development of the economy in ethnic minority autonomous areas. On the other hand, we should make great efforts to promote the development of civil society. 3 ) Improving dissemination of information and feedback mechanisms for public participation in legislation of ethnic minority autonomous areas The dissemination of information publicity and feedback mechanism of the public participation in-ethnic minority autonomous areas should be estab-lished on the basis of two-way communication and
consultation between the autonomous organs and the population of all ethnic groups in ethnic minori-ty autonomous areas. Autonomous bodies fully dis-close all kinds of legislative information to the pub-lic, from whom the autonomous bodies obtain legis-lative views, through to the legislative information feedback to complete the legislative interaction be-tween the two sides. 4 ) Developing and expanding effective meth-ods of public participation in the legislation of eth-nic minority autonomous areas The effective methods of public participation in the legislation of ethnic minority autonomous ar-eas can be considered from two standpoints:The first is the endogenous mode of public participation in legislation. This means, according to its own objective conditions and actual needs, relying on the inner force of the autonomous bodies and the populations of all ethnic groups, the ethnic minori-ty autonomous areas can explore and innovate suit-able methods for the local legislation of public par-ticipation. The second is the exogenous mode of public participation in legislation. This means, in order to expand the public participation in the leg-
islation, ethnic minority autonomous areas learn, understand, and borrow some foreign public partic-ipation methods and techniques, making it a suit-able method for local public participation in legis-lation.     

A Study on the Change in Occupational Structure of China’ s Ethnic Minorities

The occupational structure of the employed population and its changes reflect the level of economic development and the change of social status of a population group .Based on cen-sus data , this paper analyzes the occupational structure of the employed population of China ＇ s ethnic minorities.It shows that： 1 ） Among the employed population of the eth-nic minorities （ excepting those people who are en-gaged in forestry , animal husbandry and fishery , etc., a proportion which is higher than the overall population or the Han ） , the proportion is lower than in either the overall population or the Han population . 2 ） The gender differences and directional change of the occupational structure of the em-ployed population indicates that the status of women was gradually promoted during the period 1990 to 2010. 3） Seen from the proportion of those engaged in mental labor versus physical labor;the proportion ethnic minorities engaged in mental labor is low . 4） The degree of diversity in the occupational structure of the ethnic minorities has made some improvement. 5 ） The ethnic differences in occupational structure are obvious . 6） The urbanization level and the educational level of the population are the key factors which determine the occupational structure of the em-ployed population . From this study , we feel that the degree of so-cial exclusion of the ethnic minorities has gone up during the past ten years .This ＂going up＂ has lead or is leading to social problems .Hence, it is necessary to pay high attention to this issue .Re-garding this, the author thinks that , firstly, sup-port to ethnic minority education should be en-hanced;secondly , the proportion of ethnic minori-ty people in civil servant recruitment should be im-proved;thirdly, the proportion of the employment of ethnic minority workers in projects in ethnic mi-nority regions should be stipulated .     

民族地区FDI、对外贸易与经济增长的相关性研究——基于广西1990-2013的实证分析

International trade and investment have been two major topics in the field of interna-tional economics. They are also two main ways to deepen foreign economic ties. With the rapid de-velopment of the China—ASEAN free trade area and the Beibu Gulf Economic Zone, international trade and investment have had an important influ-ence on the ethnic areas of Guangxi. Guangxi is a frontier and coastal minority area, and as well as an important window opening on to the ASEAN e-conomic sphere and economic hinterland. It has great power and vitality for economic development within the ASEAN economic sphere. However, Guangxi, if compared with domestic developed are-as, is a relatively backward region within China’s economy. Its level for utilizing FDI( Foreign Direct Investment) lags behind, and its foreign trade vol-ume has definitely lagged far behind that in the more developed coastal provinces. This has severe-ly restricted the economic and social transformation of the Guangxi, and is an important obstacle for re-alizing a “well -off” society in ethnic areas. In recent years, resulting in the increasing external dependency in ethnic areas, the development of foreign investment has kept steady. This has played an important role in promoting technological progress and adjusting the industrial structure in ethnic areas. At the same time, foreign investment has also increased the speed of the ethnic minority areas’ ability to absorb advanced technology and management experience. This, in turn, has had great significance for further exploring international markets. However, the various regions in China have differences in their utilization of FDI and for-eign trade, so, effective an evaluation for exploring foreign trade and FDI has had a specific effect on the economic growth in ethnic areas, which can provide certain reference points for ethnic minority areas to formulate economic policy. Based on the relevant data of exports, imports and economic growth collected between 1990 and 2013 for Guan-gxi, and using statistical analysis and the econo-metric regression method, this article studies the relationship between FDI, foreign trade and eco-nomic growth in ethnic minority areas of Guangxi.     

现代文明背景下的传统文化传承——以“羌族文化进校园”活动在四川汶川县的实践为例

Modernization and globalization have already become the central themes of contem-porary China. As the carriers of traditional ethnic culture, ethnic minority villages and families have inevitably been involved in this development trend. After school-aged children in ethnic minority fami-lies enter schools, they are separated from their o-riginal cultural environment; meanwhile, the school curriculum is entirely based on the modern western education system. As a result, traditional culture inheritance among contemporary China’s younger generations has been facing unprecedented challenges and crises. The project of ‘Ethnic Culture Entering School Activities’ , which has been implemented in some ethnic minority regions in recent years, can be considered as a beneficial effort to realize the live transmission of ethnic intangible culture by means of school education. ‘Ethnic Culture Ente-ring School Activities ’ , was first initiated in Guizhou province, and later was gradually expand-ed to Yunnan, Guangxi, Hunan, and other prov-inces that have a number of ethnic minorities. Al-though Sichuan province is home to many Tibetan, Qiang , and Yi peoples, this project was implemen-ted in Sichuan very late, thus there is little rele-vant research. Based on the investigations on the status of ‘Qiang Culture entering School Activi-ties’ at three schools in Sichuan’s Wenchuan coun-ty, this article summarizes the characteristics and existing problems in different schools for the trans-mission of ethnic culture so as to provide a reliable reference for related projects in the future. With a survey analysis, the author discovers that ‘Qiang Culture entering School Activities’ at these three schools show differences in terms of the richness of course design, the awareness of its im-portance, and implementation effect; meanwhile, those exiting problems not only reveal the perva-siveness of this project throughout southwest Chi-na, but also show the individual particularities caused by geographical location, school level, and main tasks. Moreover, when investigating these is-sues more deeply, four ‘hidden’ features can be summarized as follows:First, there are structural differences between ordinary elementary and middle schools and voca-tional schools. Vocational schools emphasize more on the transmission of ethnic cultures. Second, the traditional culture of local ethnic minorities has been inherited more naturally in the marginal regions than those more urbanized re-gions. Third, although they are all recognized as in-tangible heritage, different types of traditional cul-ture have an unequal development. The performing type such as singing and dancing shows the most superior transmission ability in ethnic culture; the second superior type is traditional handicraft while ethnic language is obviously the most difficult one in terms of the transmission of ethnic culture. Fourth, the ‘Ethnic Culture Entering School Activities ’ project in different ethnic minority groups has the unbalanced development even in the same region. In the Aba Tibetan and Qiang Auton-omous Prefecture, the Qiang elites generally com-plain that their minority groups have received far less favorable national preferential policies and are viewed with less importance than Tibetan people. The compiling of Tibetan textbooks, Tibetan lan-guage curriculum, and bilingual examination sys-tem are more conducive to the transmission of Ti-betan culture. Concerning the above mentioned problems, this article puts forward the following suggestions:first, the relevant administration should further in-crease the capital investment, and promote the training of teaching staff and school-based text-books;second, local education departments should set up an efficient assessment and incentive mecha-nism, and promote the formation of a social envi-ronment wherein ethnic cultural study has useful applications;finally, schools in ethnic minority re-gions should strengthen cooperation and exchanges among themselves, and build connections with rel-evant education administrations and research insti-tutions. The fundamental difficulty in implementing the ‘Ethnic Culture Entering School Activities ’ project lies in the fact that traditional culture has not been included in the examination content of the modern education system. Therefore, in the ele-mentary and middle school education, the primary goal is to increase the enrollment rate of students, while the transmission of traditional culture is noth-ing more than a slogan. In order to achieve the goal of integrating traditional ethnic culture into the modern education system, we must rely on the co-operation among education administrations, schools, families, and society as a whole, and constantly improve corresponding assessment and incentive mechanisms, thus jointly creating a so-cial environment that ethnic culture has useful ap-plications. Meanwhile, intangible cultural carri-ers, intellectuals who desire to disseminate their ethnic culture, and the parents of the students should all be encouraged to participate; by doing so, we can accelerate the spread of ethnic culture into local schools step by step.     

新农合对四川藏区的减贫效应分析

The New Rural Cooperative Medi-cal System ( hereafter NRCMS) in Tibetan areas of Sichuan was started in Wenchuan in 2005 , and by 2008 covered all of the province’s Tibetan areas. This paper studies the effects of the NRCMS on im-proving the health of and alleviating poverty for farmers and herdsmen in Tibetan area of Sichuan. Most parts of the Tibetan areas of Sichuan are located in high altitude districts. Thirty two coun-ties of these areas are classified as “National Pov-erty Counties”. Poverty and disease go hand in hand in these regions. Kashin-Beck disease and hydatid disease are the major endemics in the pas-toral and agro-pastoral areas of Sichuan. Endemic, infectious and chronic diseases are widespread in Sichuan’s Tibetan areas. More than 70% of pa-tients are workers from 20 to 60 years old. Disea-ses are more prevalent in women than in men. Kashin-Beck disease and hydatid disease are cur-rently incurable. Patients suffer from health prob-lems, which leads to a decrease in their income and the heavy burden of medical expenses. The new rural cooperative medical system alleviates the negative effects of farmers’ falling into, or back in-to poverty due to disease. However, the existing medical compensation mechanism is not sufficient to solve the problem. The greatest impact of NRCMS on the farmers and herdsmen in Sichuan’s Tibetan areas is that the system has gradually changed local people’s medi-cal behavior, as well as their underlying ideas a-bout medicine: they begin to believe in hospitals. In particular, more pregnant women are choosing to give birth in hospitals, which reduces the rate of infant mortality and postpartum diseases, and im-proves the health of women. Since the full coverage of the NRCMS in 2008 , the number of people participating in the system has reached the overall average level of Si-chuan province. By analyzing the data before and after the implementation of this system, and meas-uring the impact of the system on people’s health, it can be found that the NRCMS’s role in serving the vulnerable population, such as the elderly and infant children, is more marked. Since the implementation of the NRCMS, all administrative villages in Sichuan Tibetan areas have established village clinics, which solved the problem of a shortage of medicines and doctors in those areas. Farmers and herdsmen have conven-ient access to medical treatment, enhancing the ac-cessibility of medical service. After the implemen-tation of the NRCMS, the health of the elderly population in rural areas has improved. Infant mor-tality rates have dramatically fallen. The implementation of the NRCMS improved the medical service capacity of township hospitals and village clinics. And the NRCMS has brought the township hospitals and village clinics into its scope of compensation, which greatly promotes the utilization of primary medical services in Tibetan areas. The poverty reduction effect of the NRCMS can be analyzed from two aspects:Firstly, the im-
provement in health leads to increased income, be-cause good health can promote labor productivity. Meanwhile, the increase in income will in turn im-prove the overall level of health. Secondly, the in-patient and outpatient compensation rate is raised year by year, which reduces the medical fees of farmers, and prevents them from falling back into poverty.     

西部民族地区生态文明建设问题探析

Ecological civilization is a mode of civilization which is constructed on the concept of multiple-wins, such as economic benefit, social benefit and environmental benefit, etc. It requires that a harmonious relationship between man and nature permeate various aspects of civilization, such as material civilization, spiritual civilization, and political civilization, forming an ecological mode for production, living, consumption, and other behaviors. The theories and practices of eco￣logical civilization both at home and abroad, as well as the strategic planning for the construction of ecological civilization in China, have constituted important theoretical and practical guidelines for the construction of ecological civilization in the western ethnic areas of China.
Constructing ecological civilization in the western ethnic areas has important theoretical and practical significance. Compared with the eastern part of China or the whole country, the level of e￣conomic and social development in the western eth￣nic areas still lags behind; energy consumption is generally high , and the number of national key ecologically functional areas is large. Furthermore, these areas face a daunting task for their environ￣mental protection and energy saving. In addition, the most concentrated areas of desertification in China are found in the western ethnic areas, espe￣cially Xinjiang, Inner Mongolia, Tibet and Qing￣hai. Therefore, the construction of ecological civi￣lization in the western ethnic areas has an impor￣tant role for the sustainable development of the e￣conomy and society, ecological security, energy saving and emission reduction, and the prevention of land desertification.
Generally speaking, the western ethnic areas actively participate in the national demonstration areas of the construction of ecological civilization, and constantly improve the level of ecological civi￣lization construction. However, their overall level is low, and the differences between various prov￣inces are considerable. Although the western eth￣nic areas have rich forest resources, tourism re￣sources, etc. for the construction of ecological civ￣ilization, they still face many problems in the use of their ecological resources and the construction of ecological civilization.
As noted above, the western ethnic areas ac￣tively take part in the construction of the key na￣tional ecological civilization demonstration areas. At present, among the 55 ecological civilization demonstration areas of China, 22 are in the west￣ern ethnic areas. These demonstration areas are actively exploring the construction of ecological civilization by taking the property rights of natural resources, ecological compensation and cadres as￣sessment, etc. into consideration.
As just noted, although the level of the con￣struction of an ecological civilization in western ethnic areas has been improving, the overall level is still low. The overall level of ecological civiliza￣tion in western ethnic areas lags significantly be￣hind the nation or eastern regions. In addition, the levels of every province are quite different. For in￣stance, the level of Guangxi and Yunnan is rela￣tively high. Therefore, the construction of ecologi￣cal civilization must be adapted to the local condi￣tions of the provinces.
There are a large number of key forestry en￣terprises in the western ethnic areas, but the struc￣ture of the forestry industry is not equitable. For￣estry is an important force, and provides important content for the construction of ecological civiliza￣tion. On the one hand, there are a large number of key national forestry enterprises in the western eth￣nic areas, but their distribution is not balanced. At present, there are 295 key national forestry en￣terprises , among which 48 are found in the western ethnic areas and are included in the list. Among them, the advantage held by Guangxi and Yunnan’s forest resources are obvious, while those in Tibet, Ningxia and Qinghai are not so obvious. On the other hand, the forestry resources in the western ethnic areas are unevenly distributed, and the structure of the forestry industry is not equita￣ble;the proportion of the primary industry of for￣estry is too high, and the proportion of the second￣ary industry is relatively low. This means that the economic benefits of forestry resources are not fully transformed, something which has seriously affect￣ed the promotion of ecological civilization.
Tourism resources in the western ethnic areas are rich, but the contradiction between tourism de￣velopment and environmental protection is sharp. The tourism industry can effectively improve the level of ecological civilization construction. With rich tourism resources in the western ethnic areas, the tourism industry has become one of the impor￣tant regional pillar industries, especially in Guizhou, Yunnan and Guangxi. However, the conditions of tourism infrastructure and the tourism environment are still relatively backward in western ethnic areas. This is seen especially in the tourist foreign exchange income ratio which is not high. In addition, theunique tourism resources have not strongly attracted more overseas visitors; and, as just said, there are contradictions between regional tourism development and ecological environment protection, which are still very sharp.
The construction of an ecological civilization is a complicated social system project. The con￣struction of an ecological civilization in the western ethnic areas has just started, so we need to in￣tegrate the idea of ecological civilization throughout political, economic, cultural, and social construc￣tion. Furthermore, we need to promote the process of ecological civilization construction according to the local conditions by taking the central authorities’ construction plan of ecological civiliza￣tion as guidance; consider the economic develop￣ment level of each province; and the characteris￣tics of ecological protection and resource environ￣ment in ethnic areas.
First of all, we should change the concept of government at all levels and the entire society in western ethnic areas, and improve the system of ecological civilization construction. For this pur￣pose, we must:( i) strengthen the top-level de￣sign of the ecological civilization system; ( ii) im￣prove relevant systems, such as the development of the national land space; and ( iii ) improve envi￣ronmental protection and ecological compensation in the western ethnic areas and the whole country. Furthermore, through making use of both formal systems, such as political, economic and legal ones, and informal systems, such as ecological culture, we should jointly safeguard and promote the construction of ecological civilization. On the one hand, we must establish and improve various policies related to finance, tax, population and land to improve the level of ecological political civ￣ilization in the western ethnic areas from the level of central government to local administrations. On the other hand, the central government and local administrations in the western ethnic areas must enhance the awareness of the construction of eco￣logical civilization through various ways, including school education and the internet.
Secondly, we should vigorously develop the advantages of the ecological industry in western ethnic areas, such as ecological tourism, ecologi￣cal agriculture and other ecological industries. The construction of ecological civilization should strive to find a balance between ecological environment and stable economic growth. Therefore, according to the characteristics of their ecological environ￣ment, resources, climate and the capacity of the ecological carrying capacity, we should choose ec￣ological industries suitable for regional develop￣ment, such as ecological agriculture, ecological tourism;change the original model of industrial de￣velopment to an ecological mode of production, and improve the level of ecological civilization while protecting the environment.
Thirdly, we should speed up the development of secondary and tertiary industries of forestry in the western ethnic areas, and further optimize the structure of the forestry industry. For this purpose we must further increase forestry investment and construction;and improve the total output value of forestry through afforestation, returning farmland to forest, and coordinating the relationship between the economic forest and ecological forest. Moreo￣ver, we should actively participate in China’s forest food certification and forest certification program;improve the proportion of secondary and tertiary forestry industires; take the initiative to transform the advantage of forestry resources into economic advantages;and improve the level of civilization of the ecological environment.
Finally, it is necessary for the western ethnic areas to continue the practice of constructing an ec￣ological civilization. Though adjustment to local conditions, and actively exploring the practice of ecological civilization construction, we should gradually accumulate experience in the construc￣tion of ecological civilization for the western ethnic areas, and even the whole country. In particular, in Guizhou, Yunnan and Qinghai, we must active￣ly promote the process of regional ecological civili￣zation construction based on the scheme of their own ecological civilization demonstration area pro￣grams. In addition, the western ethnic areas should fully play an important role in informal in￣stitutions, such as national ecological culture.     

从民间文学看哈尼族的传统生态观

The Hani’s rich folk literature has preserved their traditional culture. Interpreting it from the perspective of ecological culture may lead us to the conclusion that the Hani’s traditional eco-logical understanding is that of a harmonious rela-tionship between man and nature. This ecological understanding is similar to that of other ethnic groups in Yunnan, such as the Bai, Dai, Wa, Yao, Naxi, Jingpo, Bulang, and other ethnic groups, which shows that this ecological under-standing is common across the Chinese nation. Meanwhile, this ecological understanding has an enlightening role for human beings to keep the eco-logical balance in the present day. This article tries to investigate the deep connection between the Hani’s folk literature and the natural ecology, and reveals the Hani’s traditional ecological under-standing. 1 . The Hani’s traditional ecological under-standing is revealed in their folk literature The Hani have no fairy tales in the strict sense, their literature is a kind of“universal litera-ture” enjoyed by both adults and children. Howev-er, the Hani’s folk literature also created a roman-tic world similar to that of fairy tales. This “fairy tale world” is just the world of nature reflected in the Hani’s literature. The typical characteristics of this world are harmony and happiness. In this har-monious and happy world, mountains are a para-dise for man and all other things on earth. In this paradise, man is only a part of nature, they are not the spirit or the core of the world. Man, animals and plants have their own places, and their own happiness. Meanwhile, they support each other, and have a common development. In a word, man and nature have a highly harmonious relationship. When environmental protection and ecological bal-ance become a common topic in today’s discourse, one can gain some insight by reading Hani fairy tales and legends. Therefore, digging out the eco-logical beauty from Hani folk literature still has a practical purpose. How then does Hani folk literature describe the relationship between man and nature? We find that the Hani folk literature is full of stories con-cerning how the animals and plants save mankind. Many works reflect this idea: if mankind had not been assisted by the animals and plants, it must have died out long ago, therefore, man should show his thanks to the animals by protecting them. Be-cause the animals and plants saved man’s life, and man knew to show his gratitude to them, the rela-tionship between man and nature is always good in the fairy tales, although they live in their own ways, they never disturb each other — they have a totally harmonious relationship. Moreover, man can even marry animals and have descendants with them. The harmonious relationship between man, animals and plants is a basic theme of the Hani folk literature, as well as a basic part of the Hani eco-logical understanding. The relationship between man, animals and plants reflects not only a friend-
ship, but a kind of family relation, because they can even become couples, although the couples can sometimes suddenly turn hostile — they may have disagreements or even come to blows. When this happens, the deities could help to solve the problem— this is another aspect which reflects a harmoni-ous relationship between man, animals and plants. In the Hani folk literature, the harmony be-tween man and nature is also reflected in the mutu-al assistance between man, animals and plants. In this kind of literature, man, animals and plants are always equal; they not only have a common goal and the same standards for good and evil, but also have a common language, with which man, animals and plants are able to negotiate with each other, help each other and reap their own rewards. 2 . The cultural sources of the Hani’s tradition-al ecological understanding Although literature is a creation of the writer, it reflects social life. The writers’ imaginings can-not be separated from the practicalities of place, and folk literature has its own particularity. Folk literature is created by several folk artists from gen-eration to generation. It might be a result from sev-eral people’s discussions during the creative process or when the work is passed down, hence, it is typically collective work and has typically mass characteristics. Although the individual plays a significant role in the creation of a work, the content of folk literature does not always reflect a single artist’s idea, but the idea of a group. There-fore, we say that the harmonious ecological under-standing reflected in the Hani literature actually re-flects an overall awareness of the Hani people. Why did the Hani form this kind of common awareness, then? We believe that it is decided by the Hani’s living environment and common cultural resources. Most Hani people live in the mountain-ous or semi-mountainous areas between Mt. Ailao and Mt. Mengle. The living environment partly in-fluences ideology. Because of the level of inacces-sability, and self -sufficient life style, communi-cation among the different Hani villages is rare,
however, what they see every day in their living ar-eas are mountains; therefore, their similar living environment leads them to have a similar under-standing of the mountains. The Hani are a “migrated ethnic group”. Their ancestors originally lived in the remote north. Due to natural and social causes, they moved south. Following the cultural development and improvement of natural conditions, their popu-lation gradually increased. After they stepped into the mountainous areas of Mt. Ailao, they had im-proved material conditions and peaceful life, and the population dramatically increased. Later, they settled down in the broad area of the Honghe and Lishejiang drainage basins. The Hani’s history of migration and development indicates that no matter how large a population they have, and how they are scattered, their culture has the same origin. Therefore, tracing the origin of the Hani culture is very important to understand why the Hani share a common awareness of the harmonious relationship between man and nature. Another point worth noting is that the Hani are called as an “Ethnic Group of Stories”. The Hani like telling stories, and making up stories, therefore, there are many popular stories among the Hani. This is because Hani have no writing, which makes the essence of the Hani culture lie in their oral stories. The ancestors’ stories, and their wisdom are all spread and handed down through these stories. The Hani stories actually play act as cultural carriers, burdened with the task of preser-ving culture, and playing an educational role. It is due to the influence of the ancestors’ traditional culture that the Hani have kept an awareness of maintaining a harmonious relationship between man, animals and plants. Then, which factors in the Hani’s cultural origin have promoted this awareness and made it exist for a long time? This article separately discusses the impact of the origin of the heavens, earth, man, animals, and plants, as well as the understanding of animism to this awareness.
In the Hani’s traditional religion, animism is a basic tenet. The Hani believe that the universe is created by the gods, and all things on earth are brought about by the gods. These deities infuse the things in the universe with a spirit; man cannot hurt other things, including those things without life;and the proper relationship between man and nature is harmony. A harmonious relationship means to obey the deities’ will, and is a special representation of their worship. Some people be-lieve that the formation of this kind of understand-ing is directly related to the ecological environment in which the Hani live. They live in the mountain-ous areas and conduct farming work from genera-tion to generation. The forest and water sources are their basic production materials. While using and transforming nature, they must protect and respect nature. Only in this way can an ethnic group un-dergo constant development in a difficult environ-ment—this already has become common knowledge during the process of inheriting the Chinese culture in the past thousand years. And to the Hani peo-ple, this is their principle, as well as their life philosophy. The Hani’s understanding of animism is a kind of pantheistic ideology, which belongs to religious aspect and does not fit with materialism. However the understanding of animism plays a very big role in the Hani’s formation of a self-consciousness in protecting the animals and plants, and keeping the ecological balance. Its role is not limited to an in-dividual or a local area, instead, its meaning to the whole Hani area cannot be underestimated. Hence, we take it as one of the sources for the for-mation of the harmonious natural understanding of all Hani people.     

中国少数民族人口老龄化问题研究

利用1990、2000和2010年人口普查数据,分析中国少数民族人口的老龄化问题发现,中国各少数民族人口随全国人口一起,共同进入了持续老龄化的状态,且表现为老年人口规模及其占总人口的比例增长快,75岁以上的高龄老年人增速快,老年人口规模大,老年负担系数大,老龄化族际差异大的＂两高三大＂的特征。文章认为,在未来一个相当长的时期内,少数民族人口的老龄化趋势将会持续下去,老龄化程度会进一步提高。同时,中国少数民族集聚区,经济社会发展水平低,在这一背景下步入老龄化社会,属于典型的＂未富先老＂。要解决好少数民族人口老龄化问题,首先应尽快调整人口政策,以积极的人口对策化解深度人口老龄化进程中的社会压力与经济负担;其次要转变方式,调整结构,切实加快少数民族和民族地区的经济社会发展;第三,要充分开发和利用＂银色人力资源＂,加快发展老龄事业和老龄产业;第四,以健康老龄化为中心构建全民敬老爱老社会服务机制,广泛动员和吸纳社会中介组织、志愿者与社会资源参与。     

伦理传承与法治推进：共同体理念下民族地区和谐劳动关系的双重保障

民族地区劳动关系的和谐发展是中华民族共同体建设的重要内容,二者在经济、文化和社会等方面密切相关。民族地区的市场性、区域性与传承性,使得其劳动关系的和谐发展需要经济伦理和法治机制双重保障。经济伦理是经济活动传承性的写照,从内部支持和保障民族地区劳动关系的和谐发展,法治则是其外部保障。在中华民族共同体理念下,唯有重视伦理传承与法治推进双重保障的互补与统一,才能有效构建民族地区和谐劳动关系。     

高校少数民族毕业生就业问题及对策研究——以西南民族大学为例

大学生就业问题近年来成为社会各界关注的热点问题,少数民族大学毕业生的就业问题因其既具有共性,又带有特性,更应成为关注的焦点。本文基于对西南民族大学少数民族毕业生就业问题的调研,发现当前成都地区高校少数民族毕业生一定程度存在热衷大城市就业,沟通能力相对不足,从事工作与所学专业不对口,易受到不公对待等就业问题。究其原因,我们认为与少数民族大学毕业生的传统择业观、汉语水平、学校的专业设置以及用人单位的不当认识有关。为此,本文提出政府应加大对少数民族大学毕业生就业的关注程度;学校应提高少数民族大学生的综合素质;社会应创造公平公正的就业环境;少数民族大学生应提升自身能力、转变择业观念等相关对策建议。     

Black Women Social Workers in the Great Depression: A Test of Sheltered Labor Market Theory

Sheltered labor market theory proposes that, under favorable public-sector policies, members of an outcast minority group can find relief from discrimination by performing an occupation that delivers social welfare services to a co-ethnic clientele that the majority group seeks to avoid. The present study tests this proposition, examining black women’s employment in social work during the Great Depression. Regression analyses of census data support the theory, suggesting that black women had a sheltered labor market in the social work profession in the North, where official non-discrimination policies in New Deal job creation programs were more scrupulously enforced than in the South. In northern cities, black women’s employment in social work is positively associated with black–white residential segregation as well as with blacks’ employment in public emergency work projects (e.g., the WPA). Thus, consistent with sheltered labor market theory, a minority group’s representation in a social welfare delivery occupation is enhanced by both public-sector economic intervention and the minority’s social and spatial distance from the majority.     

四川省甘孜州、阿坝州城镇女性从业者的就业结构与驱动因素探究——基于全国第四次经济普查四川省数据的分析

就业是民生之基,是社会稳定之本,也是女性劳动者的基本权利、提高女性自身经济地位的重要手段,更是性别平等的测试器。在四川省甘孜州、阿坝州,城镇女性从业者在教育、卫生等行业有较高从业优势,就业集中分布于公共管理、教育、卫生、文化等领域,在零售、餐饮、住宿等市场化行业的集中度不明显;产业结构、城镇化与乡城劳动力转移、民营经济发展水平、城镇女性人力资本以及择业观念等影响城镇女性的行业就业行为;传统服务业与线上业态、旅游相关产业、生态红利产业、农业产业链延伸产业等是未来城镇女性劳动力的就业拓展领域;提升女性人力资本有助于女性从业者的就业结构优化。     

怒俅殖边:近代云南一次意义深远的边疆开发

民国初期 ,云南地方政府在滇西北怒江少数民族地区的设治经营 ,是云南边疆民族地区发展历史上的一个重大事件 ,它对怒江地区的社会发展和各民族的进步产生了极其重大而深远的影响。本文阐述了“怒俅殖边”这一历史进程 ,认为它使怒江地区的民族关系得到明显的调整与改善 ;使怒江经济社会发展进入一个新时期 ;遏制了英国侵略势头 ,对巩固滇西北边防产生了重要和深远的影响     

Networks beyond nationalities? Relationships amongst Eastern European women workers in Italy facing the economic crisis

ABSTRACT

This article explores the intricate relationship between Georgian, Ukrainian and Polish women working as live-in elderly caregivers in the province of Reggio Emilia, Italy. Their case shows how both elements of competition and of support can articulate the relationship between national groups that, on the one side, have in common some cultural, linguistic and historical legacies, but, on the other, have a different legal status in the European Union and positions in the Italian labour market for elderly care. In so doing, this article contributes to the debate on migrants’ social networks by pointing to the necessity of further exploring the boundaries that define people’s participation to the same circle of contacts and relationships that constitute their network of reference. From the analysis of 36 in-depth interviews with women of these nationalities, the article shows how the three groups have overlapped through time in the same Italian areas and how they have emulated each other in their migratory trajectories as well as in their employment strategies in the elderly care sector, but it will also underline how in some cases they have competed and been divided, especially beginning in 2008 as a consequence of the economic crisis.     

云南少数民族地区经济社会发展失衡预警系统的构建

云南少数民族地区主要经济社会指标低于全省平均水平,经济社会发展存在很大的不平衡性。发展失衡容易引发地区性社会风险。本文以经济社会发展失衡为研究对象,以建立和谐社会为目标,构建了云南少数民族地区经济社会发展失衡预警系统,它包括发展失衡预警指标的设计、预警等级的划分和预警信号的设置。并运用所构建的预警系统对云南少数民族地区经济社会发展失衡进行了实证分析。