西藏产业结构优化与主导产业选择

文章运用产业结构理论,对西藏产业结构所处的工业发展阶段、三次产业产值结构和就业结构的变动进行了总体评价.最后,通过科学选择西藏产业结构优化的战略导向,利用区位商方法,着重分析了西藏产业结构优化过程中的主导产业问题,由此确立了西藏工业经济应该培育和扶持的一级和二级主导产业部门.     

少数民族村寨民宿业发展研究

少数民族村寨民宿业是面向小规模、个性化旅游消费群体,利用民族村寨民居的空闲房间,加以功能性改造,结合当地生态环境、民族文化、传统农业,以提供乡村生活住宿为核心产品,以及由此衍生的其他综合性服务业共同构成的特色旅游业;指出民宿业是西南山地少数民族村寨乡村旅游转型升级的重要方向;提出资源禀赋、区位交通、传统产业及人的素质构成民族村寨民宿业的发展基础,是判断村寨能否发展民宿业的依据;关于核心价值、民居改造、商业模式、供给体系及市场营销的设计和安排,是少数民族民宿业能否取得成功的关键因素,是"路径正确"的保障。     

毛南族经济结构的变迁--广西环江南昌屯毛南族社会经济发展研究之一

近五十年来,南昌屯毛南族的经济有了一定的发展,生产技术吸纳了现代的因素,但传统的方式仍然占据重要地位,以农为主的传统经济结构尚未发生根本性的改变,其经济结构分种植业、养殖业、副业、商业四类,其中以种植业最为重要和稳定.其经济结构变迁的主要特征是产业结构单一,二、三产业发展缓慢;农业经济内部结构中种植业比重下降,养殖业比重上升;种养业技术水平仍然较低,效益不高.毛南族经济结构从农业向二、三产业转移困难,其中原因除了其经济空间上的边际性地位之外,在很大程度上还受居民文化素质及其地理空间位置上的边缘性的制约.提高毛南族的文化素质,改善当地的交通、通讯等基础设施,推进山区内部的城镇化建设,是当前改变山区毛南族经济结构状况的必要途径.     

广西民族经济结构调整策略刍议

当前广西民族经济运行中存在着农业基础脆弱、国有企业经营亏损面大、财政困难、经济结构调整力度不够、少数民族地区贫困程度仍然严重等问题。因此，广西民族经济结构调整的基本思路是加强农业基础，推进农业产业化和综合开发；工业方面要培育和发展支柱产业及有资源基础和市场前景的优势产业；围绕大通道建设加快基础设施建设；大力发展旅游业并以此带动第三产业的发展；利用区位优势，抓住机遇，迎接东部发达地区产业、技术和资本的转移。作者还提出了研究市场，培育市场，通过市场调节促进经济结构调整；调整行政机构，推动行业结构调整；加大政府调整力度，改善环境条件，实行存量调整和增量调整并举以及依靠国家支持，调整产业政策，建立“扶贫特区”等民族经济结构调整的对策。     

对民族地区服务业发展的思考

民族地区服务业起步晚,规模小,结构不合理,人员素质低,严重制约着民族地区的产业结构升级和经济发展。今后应通过加快基础设施建设,推进城市化和工业化进程,培育有竞争力的服务产业,促进服务贸易,提高人员素质和服务水平等措施加快民族地区服务业的发展。     

羌族地区文化产业现状、问题与对策

就文化十大产业来看,羌族地区仅有演艺业、文化娱乐业、文化旅游业等传统产业,而新兴的动漫产业、游戏业、文化会展业、网络文化、艺术创意和设计、文化产品与数字相关服务等新兴产业基本上还未起步。即使已有的产业,也发育不全。羌族地区文化产业发展的基本特点是起步低、规模小、效益差、同质性高。虽然存在自然生态环境较差、社会发育程度低、对发展文化产业的认识不足、缺少文化产业人才等制约因素;也有基础设施相对完善、县乡（镇）村三级公共文化基础设施网络体系基本覆盖、区位优势明显、良好的机遇、文化资源丰富文化资源丰富等有利条件。发展羌族地区文化产业应该创新管理机制,健全文化产业市场;融合文化科技,发展创意农业产业;壮大市场主体,培育龙头企业;突出特色,塑造品牌。     

四川省产业结构升级现状和金融支持研究

本文分析了1978-2012年四川省产业结构升级的现状和问题以及与四川省金融发展之间的关系,结果发现：2002年以来四川省产业结构失衡的原因并非资源错配,或者说并不是第二产业本身出问题了,而是第三产业生产率自1990年以来提高太慢,以至于相对于总体生产率下降太快;四川省金融发展对产业结构升级提供了有力的支持,四川省贷款余额占GDP的比例每上升1%,将会使第二、三产业增加值之和占GDP的比例上升1.57%;四川省产业结构变化是金融发展的Granger原因;发展生产性服务业和调整金融结构有助于纠正四川省产业结构的失衡。     

清真食品认证与宁夏清真产业

宁夏有"中国回族之乡"、"中国清真美食之乡"等美誉,回族等穆斯林民族与其他民族共同孕育出独具特色的清真饮食文化,成为中华伊斯兰文化的一朵奇葩。这些特有的人文资源,已成为宁夏发展特色民族产业得天独厚的优势,清真产业已成为宁夏重要的支柱产业之一。2008年1月,宁夏清真食品国际贸易认证中心、宁     

论面向东盟的广西创意产业竞争优势的实现

广西作为欠发达地区,因其独特的文化和区位优势,创意产业的增长值高于全国平均水平.而中国一东盟自由贸易区的加速发展为广西创意产业发展奠定了良好基础.本文通过对中国-东盟自由贸易区背景下广西创意产业竞争优势形成的要素条件、市场需求、政府支持和产业引导、发展现状进行分析,并以个案分析了产业发展变化,针对问题提出要准确定位、加强政府规范管理、完善创意产业网络建设,并且要特别重视人才培育、专利保护.     

清代西藏社会经济的产业结构

产业,用通俗的话来说,就是社会生产的行业或经济部门,它是一个介于社会经济宏观总量与微观细胞——如家庭等单位经济实体——之间的中观层次概念。由于受到当时生产力水平的限制,清代西藏社会经济的产业发展尚处于较为低下的阶段。在清代对西藏社会经济生活影响较大的产业主要有畜牧业、农业、手工业和商业。清代西藏社会经济产业结构的总体特征是:畜牧业是清代西藏社会经济中最重要的产业,在当时的社会生产中所占比例最大。农业是清代西藏社会经济中第二大重要产业.手工业在整个社     

试论湘西民族地区交通经济带的评价与构建

本文从交通经济带的传统构成要素入手,对湘西民族地区交通基础设施、城镇综合实力、产业状况等进行了评价,提出了以民族文化为纽带构筑民族地区交通经济带的模式,认为该地区可以形成一纵一横两条沿路型经济子带,并提供具体设计思路。     

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.     

‘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.