实验高能物理的带头人——郑志鹏

郑志鹏,现任中国科学院高能物理所所长,壮族,1940年6月出生,祖籍广西宁明.宁明是闻名的花山崖壁画的故乡.1963年,郑志鹏毕业于中国科技大学近代物理系,毕业后在中国科学院从事核反应研究.1973年,到高能所工作.1978年,到西德汉堡丁肇中小组,参加MARKJ     

现代高等书法教育的先驱陆维钊——从中国美术学院书法专业创立谈起

<正>一、书法专业创立背景沙孟海先生1981年为《陆维钊书法选》所作《前言》有云：“已故院长潘天寿先生和陆先生重视书法篆刻艺术,于1963年就本院试办书法篆刻科,即请陆先生为科主任。”“1979年暑期,学院又接受了培养书法篆刻研究生的新任务,请陆先生负责。所有规划制度,多经他主持悉心厘订,病榻中还力疾工作。”     

“重复古人没有意义”——读青年书画家葛澄岭书画印作品

<正>葛澄,男,别署澄岭、秀峰,1986年生,汉族。现居北京,2010年毕业于首都师范大学美术学专业,师从刘学惟教授,2014年毕业于首都师范大学中国书法文化研究院获硕士学位、师从欧阳中石、解小青教授。现为中国书法家协会会员,北京工笔重彩画会会员,北京海淀美术家协会会员,北京海之春书画院艺委会副主任。作品获奖:羲之杯全国书法大展三等奖;第三届国际榜书大展三等奖;首届全国教师大学生书法大赛三等奖;纪念徐悲鸿先生诞辰110周年——东方广大杯书画艺术展优秀奖;"和谐海西"第二届义海     

动态与信息

著名藏学家伍昆明先生逝世伍昆明同志1943年1月5日出生于广东连县。1964年毕业于中央民族学院历史系。随后在中国科学院民族研究所师从著名藏史专家柳异祺先生攻读研究生,1967年进入中国科学院民族研究所(现改名为中国社会科学院民族学与人类学研究所)工作,历任助理研究员、副研究员、研究员。     

“致广大而尽精微”——读马兴瑞笔下花鸟草虫

<正>马兴瑞国家一级美术师。先后毕业于中央美术学院中国画系、中国艺术研究院中国画创作研究生院,师从导师郭怡孮先生。现任职于中国国画艺术研究院常务副院长,中国东方文化研究会国学文化专业委员会理事。2017年国庆节前夕,我到中国国家画院看望正在教学部供职的好友张宏林,不料他却直接把我拉到位于北京南三环的一个艺术空间。这里正在举办一个小型三人     

王元：让中国立于世界数学之林

正让中国立于世界数学之林王元院士,1952年毕业于浙江大学数学系,经陈建功先生与苏步青先生推荐到中国科学院数学研究所工作,在华罗庚先生指导下研究数论。他关于哥德巴赫猜想的工作是中国在该领域的第一个重要成果,他与华罗庚合作,致力于数论在近似分析中的应用,提出了享誉国际学术界的"华-王方法"。     

著名藏学家柳祺先生逝世

[本刊记者讯 ]　我国著名藏学家、中国社会科学院民族学与人类学研究所研究员、中国社会科学院研究生院教授、中国民主同盟会会员柳　祺先生 ,因病于 2 0 0 3年 3月 1 9日与世长辞 ,享年 95岁。柳先生 1 90 8年 3月 2 7日出生于浙江兰溪县。 1 930年毕业于光华大学英国文学系本科。 1 931年进入国民政府财政部所属盐务管理局 ,1 940年到光华大学成都分校执教英文。在抗日战争最艰难的岁月 ,先生不辞辛劳 ,毅然于 1 944年进藏任蒙藏委员会驻藏办事处英文秘书 ,工作 5年。 1 949年新中国成立前夕 ,先生辞职离藏赴印 ,受聘于印度国际大学中国学…     

吴廷富书法佳作又获殊荣

吴廷富,甘肃天水市人,回族,1934年生,1950年工作,1953年毕业于西北民族学院政治系。原任甘肃省委统战部副部长(正厅)、省文史研究馆馆长、省政协常委。中国书法家学会会员。一生读碑临帖六十载。花甲后师承王学仲先生。参展百余     

书卷纵横崇明德、山河带砺灿晚霞——评王森先生《西藏佛教发展史略》

(一) 公元1991年2月1日,一代宗师王森先生病逝于北京,上距生年1912年1月,享年七十有九,堪称高寿。王森先生河北省新安县人,字森田、号雨农、孑农、农。1935年毕业于北京大学哲学系,为汤用彤、周叔迦二先辈及门弟子,倾心佛教、因明及梵文、藏文,以毕生精力从事藏传佛教、因明学和藏族历史的研究与教学。语通梵、藏、英,学兼文、史、哲,成为陈寅恪先生在我国开创的历史语言学派的重要传人。历任清华大学、北京大学、中央民族学院、中国社会科学院民族研究所、世界宗教研究所和     

作品欣赏

我国有悠久的绘画艺术传统,有历代大家遗留下来的许多名迹。他们在不同的社会里,用了一生的精力,积累了许多经验,我们要把这些丰富的经验学到手,再在艺术实践中运用,加以发展,逐渐形成自己的风格。这是一生的事,不下苦功夫不行。不负古人告后人松荫觅句114.6×53.3cm此幅《松荫觅句》图大千先生绘于1963年。图中古松造型奇特,绘作精细,高士伫立于古松前抬头觅思,身后的枝干更加增添了全图的层次。是张大千先生赏析     

The Socioeconomic Attainments of Non-immigrant Cambodian, Filipino, Hmong, Laotian, Thai, and Vietnamese Americans

Using recent American Community Survey data, this study investigates socioeconomic attainments of six ethnic groups of Southeast Asian Americans. Findings show that the educational attainment of Filipinos, Vietnamese, and Thai is higher than that of whites, while the educational attainment of Cambodians, Hmong, and Laotians is lower than that of whites. Regarding earnings, Southeast Asian American women are generally not disadvantaged relative to white women, but Southeast Asian American men tend to have lower earnings than white men after controlling for education and other demographic factors such as age, metropolitan residence, and region. We conclude that Cambodians, Hmong, and Laotians are the most disadvantaged groups among Southeast Asian Americans and that most Southeast Asian American male groups tend to be at least slightly disadvantaged in the labor market at least after controlling for metropolitan residence and region.     

革命,民族,现代性——关于中共陕甘宁边区政府回族干部的考论

抗日战争时期,在团结抗日的目标条件下,群众团体成为中国社会各阶层的动员和组织的重要形式。在众多回族抗日群众团体中,成立于1938年的中国回民救国协会是影响深远的回族群众团体,为了更好地动员和团结各民族,1940年在延安成立了第一个少数民族抗日群众团体—延安回民救国协会,同年还成立了中国回民救国协会陕甘宁分会。通过对延安回民救国协会的观察和研究,以及对回族基层干部的关注,可以了解到回族基层干部主要是中共中央基层组织培养和教育的结果。本文以金浪白和马文良为例,研究他们的经历、参加中国革命的契机,以及他们在中国共产党回族政策中的作用。此外,通过对其他回族干部来源调查,研究中国共产党如何选拔录用回族干部,并与鄂豫皖根据地选拔与录用干部方式的加以比较,探讨回族干部选拔录取方式的特点,提出有关回族妇女干部的新观点。     

Islam,Moderation, Radicalism,and Justly Balanced Communities

If media outlets and political rhetoric are to be believed, then the way to counter “radical” Islam is through “moderate” Islam. Seemingly, “moderate” Islam is that which “radical” Islam is not. In appointing “moderate” Islam as an antidote to “radical” Islam, the implication is that, conceptually at least, the two terms are contradistinctive. Yet, while much is, perceivably, known about “radical” Islam, with its associated ills of an unequivocal Islamic worldview, very little attention has been afforded to this signifier, “moderate”. Inasmuch as this term is bandied around, even scholars of Islam will acknowledge that, within Islamic education, understandings of and debates on conceptions of moderation, and moderate Muslim communities, have been somewhat overlooked. What, therefore, is a “moderate” Islam? What is a “moderate” Muslim community and how would it act? What are the implications for a “moderate” community in relation to pluralist societies? And, can such a “moderate” community offer a practical response not only to “radical” Islam, but, perhaps, more importantly, to increasingly antagonistic, liberal contexts?     

Migration,masculinity, and family

Previous studies of migration, family, and gender have shown that migration is not only an event that changes family life, the change itself is a gendered process. How migrant women develop strategies to cope with challenges posed by either their own migration or their husbands’ migration has been widely studied. However, how migrant men adjust and change their care practices and domestic roles to accommodate challenges brought about by migration to their family lives has not been as extensively explored. Using interview data gathered from male rural-to-urban migrant workers in South China, this paper fills this gap by studying male migrants’ agency and masculinity through the concept of masculine compromise. Masculine compromise delineates how migrant men strive to respond to changing family circumstances triggered by migration while maintaining the gender boundaries that underpin their dominance within the family. As a concept, masculine compromise underscores the material impact of migration on gender practices and family life; and the limited effect it has on gender attitudes and identity. Masculine compromise provides a feminist lens to analyse the complex effect of migration on changing masculinity and gender relationships within the family.     

Race, Genetic Ancestry, and Health

Knowledge from human genetic research continuously challenges the notion that race and biology are inextricably linked, with implications across biomedical and public health disciplines. However, biomedical research continues to explore health and disease under a racial framework ignoring and at times confounding the identification of true biological and/or environmental risk factors. Within this article, we present a brief overview of the use of race in biomedical research and studies of human genome variation and how genetic ancestry may help us understand health disparities. We believe that the casual use of “race” to define groups in biomedical research has contributed to our limited understanding of complex disease etiology and risk factors driving health disparities.     

Bushfire catastrophe in Victoria,Australia: public record,accountability, commemoration,memorialization and heritage protection

In Australia, 7 February 2009 has become known as ‘Black Saturday’ because of the bushfire catastrophe that took 173 lives and devastated communities in the central parts of the State of Victoria. The paper considers how the 2009 fires have been recorded, how the issue of accountability has been dealt with, particularly in relation to the State and its agencies but also individual residents in the fire-devastated areas, and how bushfire deaths and other losses have been commemorated through remembrance events and museum collection projects and memorialized through the creation of new monuments and the protection of remaining physical structures as official heritage. Despite the major impact of bushfires on the State, to date few bushfire-related places have been protected. The former Cockatoo Kindergarten, which acted as a community refuge during an earlier catastrophic Victorian bushfire on Ash Wednesday, 16 February 1983, is an exception. Inscribed in 2012, the former kindergarten is the only bushfire-related place inscribed on the Victorian Heritage Register, in this case for its historical and social value as a place resonating with other communities affected by other bushfires and helping the broader Victorian public to come to terms with bushfire catastrophe. But, while bushfire commemoration activities and physical memorials, like those relating to war, help many societies remember individual and community pain and suffering, they can divert attention from the more fundamental questions of why they were there in the first place and what must be done to ensure the same catastrophe does not recur in the future. In this regard, the paper questions the oft-cited claim that bushfires are embedded in the Australian psyche, seeing links between the rhetoric around bushfire survival and Australian myth-making and nation-building.     

Colorful Reflections: Skin Tone,Reflected Race,and Perceived Discrimination among Blacks,Latinxs, and Whites

Race and Social Problems - How do Black, Latinx, and White people who believe they are mistaken as a member of another racial group perceive the amount of racial discrimination they experience, and...     

论"民族"(上)

本文标题中列出的一连串概念 -术语 ,成为目前处于社会科学各学科 (从民族学到哲学 )关注中心的一组问题。С·Е·雷巴科夫的佳作———《民族的哲学》① ———是对民族问题(этнонациональнаяпроБлематика)进行哲学思考的鲜明实例。这部著作以其对于至今仍然是争论对象的现象 ( феномен)的独到见解而著称 ,因为它 (指现象———译者 )是如此自相矛盾和形态多样 ,以至无论怎样也不想去硬套某种理论或观念。《民族的哲学》的作者在分析有关民族问题的大量著作的过程中采用了另外一种科学方法 ,我深信 ,…     

Enoch Powell,empires, immigrants and education

2018 marks the 50th anniversary of Enoch Powell’s infamous ‘Rivers of Blood’ speech, an intervention that is still viewed as one of the most incendiary statements of the perceived decay and violence likely to follow legislation intended to assure minoritised British citizens of equal rights regardless of their ethnic origin. In this essay, Sally Tomlinson (one of Britain’s foremost multicultural theorists) reflects on Powell’s legacy and the contemporary scene where in the US, UK and across Europe, White resentment and fear is increasingly shaping ‘mainstream’ debates about nationhood, migration and education.