关于杜尔伯特蒙古族自治县重振奶业生产的调查分析

本文对杜尔伯特蒙古族自治县的奶业生产情况进行了深入的调查和研究 ,介绍了杜尔伯特蒙古族自治县奶业发展的历程、现状及基本经验 ,对县域经济的发展具有借鉴意义     

西藏新发展格局下县域经济协调发展分析

西藏自治区县域是全区人口分布最集中的地区。文章基于2013—2019年西藏县域人均GDP和各县一般公共预算收支数据,分析探讨了农业县、牧业县、半农半牧县、粮食基地县、边境县、一江两河县6类和7个地级市县域的经济发展现状、财政收支水平,以及县域经济发展的不平衡程度。主要结论为:第一,县域经济发展水平总体较低,与全区水平的差距略有扩大;不同类型县域和不同市区县域的经济发展水平差异明显。第二,县域财政收入能力不足突出,不同类型县域和不同地市县域的财政收支状况存在差异。第三,西藏全区县域经济发展的不平衡程度不高,但在2013—2019年小幅扩大,县域之间的不平衡主要源于不同类型县域内部自身的不平衡。文章的数据分析,可以为西藏县域经济在新发展格局下协调发展提供数据支持和理论依据。     

青海省循环经济公众参与法治保障研究

近年来青海省循环经济发展取得了显著成效,但在公众参与循环经济这一领域仍较为薄弱,这在很大程度上影响了青海循环经济的有效运行.本文主要通过实践调研对青海省循环经济发展中公众参与现状进行考察,分析存在的问题并提出相应的法治保障对策.     

揭秘“花垣现象”

花垣,2004年成为全国县域经济增长速度最快的100个县市之一,名列第27位;2005年县域经济基本竞争力提升速度位居全省之首;2006年又被评为"全国最具投资潜力中小城市百强",位列第50位。这个湘、黔、渝交界处的国家级贫困县在近几年间的巨变,被形象地称为"花垣现象"。分析和解读"花垣现象",应该对其他"老、少、穷"县的发展有所启发。本刊特意专访了花垣县委书记宛庆丰,为大家——     

少数民族自治县经济发展差距分析

少数民族自治县经济发展落后于全国县域经济平均水平,同时内部各县域之间发展也不平衡,在产值、收入、经济结构等方面存在着差异和差距。本文在分析120个少数民族自治县经济发展差距的基础上,提出对策思考。     

试论民族贫困地区县域工业的发展

<正> 县级行政区域内各种工业形式的总和就构成了一定地区的县域工业。民族贫困地区的县域工业,是我国整个工业发展中的一个不可缺少的组成部分。由于民族贫困地区县域工业在我国整个工业体系及在县域国民经济结构中所占比例过低,因此选择正确的途径和措施来发展民族贫困地区的县域工业,不但有助于促进民族贫困地区县域经济健康的发展,而且还对促进我国工业布局与发展的平衡性有着重要作用。本文从民族贫困地区的实际出发,结合现     

西部民族地区企业生态产业链构建与发展循环经济研究

西部民族地区是我国重要的生态涵养区,循环经济发展模式对该地区企业来说至关重要.本文以西部民族地区的271家上市企业为研究样本,分析了该地区企业构建生态产业链,发展循环经济的现状、存在的问题,并提出了相应的对策措施.     

青海县域经济发展浅析

文章就我省县域经济发展中存在的突出问题进行分析 ,提出了实现跨越式发展的对策     

经济关联网络对民族地区县域经济增长的影响效应

县域经济发展是巩固民族地区脱贫攻坚成果、推动乡村振兴、提高民族地区经济发展韧性和加快民族地区中国式现代化建设步伐的重要动力。贵州省是我国民族地区发展的“样板”,本文以贵州省88个县级行政单位为研究样本,采用社会网络分析法和空间计量模型,探究经济关联网络对民族地区县域经济增长的影响效应。研究发现,贵州省县域经济关联网络渐趋成熟,具有明显的核心—边缘结构特征;经济关联网络对民族地区县域经济具有明显的增长效应和空间溢出效应,网络中心性的提升显著地促进了本地经济增长,点出度中心性的提升对邻近地区经济增长产生正向溢出效应,点入度中心性的提升对邻近地区经济增长产生抑制作用;经济关联网络对民族地区县域经济增长具有明显的异质性,在城市群和网络核心区域内网络外部效应更加明显;网络外部经济能够促进民族地区县域经济协调,网络聚集阴影的出现不利于民族地区县域经济的协调发展。为推进民族地区县域经济高质量发展,民族地区应从补齐基础设施发展短板、发展各具特色的县域经济和深化县域合作等方面入手。     

老少边穷地区县域经济效率的空间特征分析——以广西河池10个县市为例

基于2007～2011年广西统计年鉴河池市县域经济发展的数据,应用DEA对河池市10个县市2010年的经济效率值进行分析,结果表明河池市的经济发展水平与经济效率不成正比。同时,使用ESDA中的Moran I算法,Gi统计变量和聚类分析分别对河池市的空间相关格局进行差异性分析评价,结果显示,河池市的相关县域处于扩散效应区与过渡区内,经济效率的提升仍有较大空间。最后,为促进老少边穷地区的县域经济发展提出相关的政策建议。     

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.