生态文明理念下 四川民族地区重点生态功能区建设研究

我国重点生态功能区的主体功能是提供生态产品。四川民族地区具有重要的生态安全地位,是国家重点生态功能区和全省剩余贫困人口的集中分布区,面临环境保护和脱贫解困的尖锐矛盾。在全面推进生态文明建设进程中,其重点生态功能区建设变得更为重要和紧迫。但其重点生态功能区建设依然面临诸多困难,包括生态环境依然脆弱,区域经济社会发展和科技发展水平依然较低,整体生态文明建设水平不高,“三品一标”等发展有限,相关政府管理政策局限等。为此,需要从社会价值观念转变、绿色产业发展、加大科技投入和健全政府管理体制等方面,完善四川民族地区重点生态功能区的建设机制。     

生态文明建设视阈下罗平布依族生态观之体现

罗平布依族独特的生产生活习俗及原始信仰共同构筑了布依族人民特有的传统生态文化,闪现着生态文明理念的雏形,也折射出布依族人民的传统生态价值观,即敬畏自然、融入自然,追求人与自然的和谐共处.其中,布依族原始信仰体现出对自然的敬畏之心,布依族创世神话与古歌中体现了人与自然的共融共生,布依族的传统生活体现出热爱自然、崇尚自然的生活态度.     

梵净山生态文明建设与旅游开发研究

考察梵净山生态环境保护的传统与经验,探析梵净山生态文明建设与旅游开发,最后指出梵净山生态文明建设在当前所面临的问题以及解决问题的可行性建议。认为可以给当前和今后梵净山生态文明建设和旅游开发提供一些借鉴和启示。     

苗族自然观与生态文明建设

人的主体地位不容动摇,这是人类得以繁衍、延续的根本,但又不能进入极端人类中心主义的怪圈。"征服自然、战胜自然"是一把双刃剑,美则彰显人的价值与尊严;丑则带来灾祸,直至让人失去生存的环境。苗族尊重自然、驾驭自然的自然观,把上述双刃剑之美与丑熔于一炉,自然地加以彰显与扬弃,成为生态建设的一种良好范式,对当下生态文明建设具有深远意义。     

江西:民族地区生态文明建设成效显著

2008年11月29日,江西省政府在南康市召开了全省民族地区生态文明建设现场会,对前一阶段民族地区生态文明建设工作进行了经验总结,对下一阶段的工作进行了具体部署。副省长熊盛文在会上要求,民族地区生态文明建设还需要把握几个重点,即要把民族地区生态文明建设与国家扩大内需的决策部署结合起来,与省委、省政府的重大决策部署结合起来,与新农村建设结合起来,与农业产业化结合起来。当前,江西民族地区干部群众正根据党的十七大和十七届三中全会精神,根据省政府的具体部署,在全面建设小康社会和社会主义新农村的进程中,加快实现民族地区生态文明、人与自然和谐相处、经济社会协调可持续发展。     

壮族传统水文化与当代生态文明建设

水文化是围绕水而产生的、与水有关的一切文化事象.壮族滨水而居,以稻作农业为主要生计方式,因此形成自身丰富多彩的传统水文化.壮族的传统水文化对壮族地区生态文明建设具有独特的价值,它不仅可以为壮族地区构建人水和谐机制提供传统生态智慧,而且还可以为应对水资源缺乏提供可能的路径.     

文化实践与民族地区的生态文明建设生态问题到底意味着什么？

随着中国经济社会的发展,生态问题的严峻形势体现在许多方面,日益引起人们的重视。党的十八大提出把生态文明建设放在突出地位,努力建设美丽中国,实现中华民族永续发展。作为中国构建生态安全屏障的重要区域,民族地区的生态文明建设不仅关系到当地的可持续发展,而且关系着整个中国的生态安全。民族地区如何建设生态文明既是一个关系人民福祉的现实问题,又是一个关乎民族未来的重大问题。     

我国建设农村生态文明的必要性

建设农村生态文明是我国全面建设小康社会奋斗目标的新要求之一,是落实科学发展观,建设社会主义新农村政策的重大举措,是我们建设社会主义和谐社会在农村中的具体体现。     

特色村寨建设中的生态文明

特色村寨建设取得了一定的成就,但如何在保护民族特色文化的基础上大力开展生态文明建设,同时保证少数民族群众的利益,使民族特色村寨建设和生态文明和谐共进达到双赢的局面是一个值得我们长期思考的问题。     

新常态下青藏高原生态文明建设的法治化途径探索

经济新常态对推进生态文明建设提出了新的要求,保护生态环境就是保护生产力、改善生态环境就是发展生产力,生态文明建设的新常态要用严格的法律制度体系来保障。高原藏区作为生态屏障发挥着重要作用,但其生态环境的脆弱性决定了生态文明建设的紧迫性。选择符合高原藏区环境状况的法治化路径成为关键,加快生态自治立法、建立生态补偿法律制度和弘扬藏族生态文化成为解决问题的战略取向。     

生命历程视野下老年生态移民养老方式探讨——基于青海省三江源区生态移民的调查

全球性的人口老龄化浪潮使养老问题日益凸显,农村养老问题再次成为学界关注的焦点.移民中的老年群体是较为脆弱的群体,他们除了要面对移民所带来的风险,还要经历生活方式及养老方式的转变.本研究基于对青海省三江源地区格尔木市城郊x村的20名老年移民进行的访谈,采用生命历程的视角,对生态移民地区老年移民养老状况进行了调查,探讨此地区老年移民搬迁后现阶段的养老方式.     

从古代蒙古法中蠡测游牧民族对生态的保护--兼谈统筹人与自然的和谐发展

古代蒙古社会有关生态保护的法律散见在"约孙"(习惯法)、<大札撒>(成吉思汗法典)、元朝典章制度和北元时期的蒙古法典之中,其保护的范围包括自然环境和人为环境.由于古代蒙古社会是以动物为中介,以人、自然为要素而构成的,法律特别重视对动物,尤其是家畜--马的重点保护.宗教因素曾经引起古代蒙古社会的生态规范的部分嬗变,但其生态保护法的精华部分仍被明清民族法制继承下来.     

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.     

新儒家视界下的伊斯兰文明--从唐君毅到杜维明

本文主要探讨了以唐君毅、杜维明为代表的当代新儒家对伊斯兰文明的认识及其以文化自觉的心态和"庆幸多样性"的文明视野所倡导、实践的"回儒对话"的全球意义.     

青海循化藏族的"果杰"帽

循化撒拉族自治县位于青海省海东地区,现有四个藏族乡。东接甘肃省临夏回族自治州,北连化隆回族自治县,南面和西面与黄南藏族自治州为邻。通用的语言是藏语、汉语、撒拉语。本文以比较和描写为研究方法,以青海循化一带藏族妇女服饰“果杰”帽为研究对象,主要探讨“果杰”帽的特点及其历史渊源。文章初步认为藏族的服饰文化是一个多样性的文化,既有其共性的一面,也有个性的一面。     

青海可持续发展模式初探

根据可持续发展原理和青海实际 ,本文提出以水、生态环境和经济发展“三位一体”模式建设青海的思路 ,并对水、生态环境和经济发展之间的辨证关系进行了分析 ,最后提出了实施“三位一体”发展模式的初步设想。     

城市族际交往中的“民族心理距离”研究——以青海省西宁市为例

研究民族之间的心理距离,必须深入考察多民族地区不同民族社会文化交往状况,从而发掘影响民族正常交往的隐性因子.在民族众多的西宁市,不同民族在交往中仍然存在远近不等的民族心理距离,其产生的原因主要是民族文化特别是宗教信仰的差异及人们对他民族文化认知的偏差,同时这种现象也是多民族地区多元文化相互调适中的必然现象.当前,和谐与发展是多民族地区的主题,消除民族交往中的“民族心理距离”,加强民族之间的对话与交流就显得十分重要.