新加坡——多民族国家

新加坡的国民由多种民族组成,其中华人占75.7%,马来人占15.3%,巴基斯坦人和印度人占7.7%,其他占1.3%。他们的宗教信仰、语言、生活方式也因民族有别而有所不同。虽然规定国语是马来语,而通常被人们广泛使用的,实际上是华语、马来语、泰米尔语和英语四种语言。官方语言是英语,然     

城市多民族和谐社区建设的问题及对策研究

随着农牧民定居工程以及民族地区城镇化的推进,使得少数民族群众的居住空间和生产生活方式都发生了很大的变化,由此导致民族地区传统的社区结构和社区关系呈现出了新的特点,同时也面临着新的问题。民族社区建设对协调城市民族关系,促进社会和谐与稳定具有基础性的作用。在城镇化加速发展的今天,推进城市多民族和谐社区建设,协调城市民族关系,维护民族团结和社会稳定,是一个值得深入研究的问题。     

城市多民族和谐社区建设的问题及对策研究

随着农牧民定居工程以及民族地区城镇化的推进,使得少数民族群众的居住空间和生产生活方式都发生了很大的变化,由此导致民族地区传统的社区结构和社区关系呈现出了新的特点,同时也面临着新的问题。民族社区建设对协调城市民族关系,促进社会和谐与稳定具有基础性的作用。在城镇化加速发展的今天,推进城市多民族和谐社区建设,协调城市民族关系,维护民族团结和社会稳定,是一个值得深入研究的问题。     

多民族聚居城市社区组织建设研究——对社区居委会的分析

民族地区城市社区居委会工作人员的身份认识存在偏差;社区居委会工作庞杂,工作难度大;居民参与社区事务多为动员式(或被动式)参与,社区事务参与内容简单,结构失调,总体参与度不高;社区居民对社区居委会自身的职能(性质)认识不足,社区居委会与其他组织的关系模糊,导致在日常工作中疲于应付上级政府。对于民族地区城市社区组织建设的研究,应注重从民族地区的文化特性出发,挖掘民族地区内部的社会潜力,这样才能有助于社区居委会真正发挥社区管理的推动者与执行者的职能,提升多民族聚居地区的社区能力。     

民族院校协同治理城市多民族社区的柔性路径

民族院校与城市多民族社区问题在地理上存在必然联系,在协同治理上具有宏观、中观和微观条件,完全可以充分发挥民族院校的文化教育强大功能,将优秀的少数民族文化引导和融入社区文化、大众文化,走出一条以文化为根、教育为绳、文旅为台的柔性路径。     

民国时期天山北麓东路城市多民族居民生活的变化

Although the Republican era of China did not last very long, it was a significant period in which China transformed from an agricul-tural to an industrial era, and from a traditional so-ciety to a modern one. During this period, not only did the politics and economics change dramatical-ly, but also the lives of urban residents. Although Xinjiang is located in the western frontier area of inland China, since the Qing dynasty, its politi-cal, economic and cultural connections with inland China gradually increased. Xinjiang is not an iso-lated region, it actually is located in the central ar-ea of Asia. So, its openness is very pronounced. Even though during the Republican era, inland China was gripped in the chaos of war, Xinjiang’s political, economic and cultural connections with the inland were never broken. Although sometimes the central government’s control in Xinjiang was not so strong, the central government’s policies had always impacted strongly on Xinjiang. In addition, due to the continuous migration of the inland popu-lation ( especially intellectuals, and political and military people) into urban areas, such as Dihua in Xinjiang during the Republic era of China, the politics, economics and culture of inland China had a big impact on the lives of Xinjiang urban res-idents. Moreover, Xijiang is neighbors with Rus-sia. Since the middle of the 19th century, Russia, whose industrialization and modernization occurred earlier and faster than China’s, often made political and military invasions, as well as cultural infiltra-tion, into Xinjiang. After the founding of the Sovi-et Union, its influence on the cities of Xijiang gradually increased. Especially during the period when Sheng Shicai managed Xinjiang, the influ-ence of the Soviet Union on Xinjiang was the stron-gest. In addition to political influence, economic and cultural influences became more pronounced, and numerous industrial and cultural products made in the Soviet Union were imported into Xin-jiang. This had a dramatic impact on the urban residents of Xinjiang. As a political, economic and cultural center of Xinjiang, Dihua was alive with many Russians who engaged in political, economic and cultural activities. Hence, their direct or indi-rect influence on the lives of Dihua residents was stronger than in other cities. At present, the research on Xinjiang during the Republican era of China mainly focuses on the political and economic domains , and less attention is paid to its urban life. However, the changes of modernization are not only reflected in the aspects of politics and economics, but also in the field of social life. Hence, to strengthen the research on the changes in social life in urban areas of Xinjiang during the Republican era of China is significant. The Republican era of China was an important pe-riod for Xinjiang society. Although if we compare it with the urban areas along the eastern coastal ar-ea of China, the impact of western culture on the lives of urban residents in Xinjiang during this pe-riod was not so strong, and the changes in social life also reflected multi - ethnic characteristics. The changes in urban life in Xinjiang were also an important part of the changes following China’s modernization. It reflected a both generalization and a diversity of the urban changes created by China’s modernization. In addition, one should note the impact of the changes in Xinjiang’s urban life during the Republican era on that of Xinjiang during the latter half of the 20th century. Thus, it is very necessary to conduct a research on the lives of Xinjiang’s urban residents during the Republican era of China. Xinjiang has been a multi-ethnic area since ancient times, a fact which contributes the ethnic diversity that characterizes the social life of Xin-jiang cities. During the Republican era, the mate-rial life of the various ethnic groups living in Xinjiang’s cities changed successively due to the impact of external cultures, and the wave of mod-ernization. However the changes to the material lives of the various ethnic groups were different. The content of material life is very broad. General-ly speaking, it comprises people’s daily life, inclu-ding clothing, food, shelter and transportation, all of which are regarded as basic essentials for peo-ple. In a period of scarcity of goods and materials, material life became the most important thing for most of the public. Hence, changes with regard to material life, to a large extent, is reflected in the changes in the social lives of urban residents. Generally speaking, compared with the situa-tion in the Qing dynasty, the clothing in Xinjiang cities such as Dihua exhibited a big change. How-ever , this change displayed multi-ethnic and diver-sified characteristics. Concerning the food culture of Dihua urban residents during the Republican era of China, it reflected more open, inclusive and mutually influential features. In other words, the existence of a diversified food culture and diverse development was an important characteristic of the time. Concerning shelter during this period, a big change in Dihua’s urban style was that some mod-ern buildings co-appeared alongside traditional style buildings, no matter whether it was in the pri-vate space or public space. Moreover, the trans-portation mechanisms also changed during this pe-riod. Roads for cars appeared in Dihua, which opened the gate for Xinjiang’s automobile age. During the Republican era of China, most ur-ban residents in Xijiang’s cities, such as Dihua, kept their traditional customs. However, there were also some changes due to the influence of ex-ternal cultures—these changes were presented as the characteristics of pluralism, diversity and a mixture of the old and new. Multiple ethnic groups concentrated in an area in the eastern zone line of the northern foot of Mount Tianshan. During the process of history, the different ethnic groups formed their own cultures and religious beliefs. In the Republican era of China, the various ethnic groups lived in harmony most of time, and the plu-ralism and inclusiveness of cultures gradually in-creased. Generally speaking, the lives and cus-toms of the Han in Xinjiang cities, such as Dihua during the Republican era of China, were almost same as those of the Han in inland China. On one hand, they kept many of their traditional customs;yet, on the other hand, they also gradually accept-ed some new ones from external cultures. The eth-nic minorities, such as the Uygur and Hui, were deeply influenced by Islamic religious culture. Their religious cultural life exhibited almost no change during the Republican era of China, and they, for the most part, maintained their tradi-tions. During this period, in keeping with the gradual consciousness of ethnic equality, although various ethnic groups kept their own traditions, and they did not reject each others’ traditions, and instead, there was some mutual exchanges among them. This made the urban culture more diversi-fied . Not only were the festivals of the Uyghur pop-ular among themselves, the Han were also invited to participate in them. Moreover, the Han’s festi-vals, especially the Spring Festival, Lantern Festi-val and others, were also gradually accepted by other ethnic groups, and, for example, the Uy-ghur, Hui, Mongolian and Kazakhs, and others all participated in these festivals. In the middle and latter period of the Republican era, the urban cul-ture of Xinjiang exhibited a sense of openness. Within the basis of maintaining their own ethnic cultural traditions, each ethnic group showed an opened attitude to new cultures, and, hence, ur-ban culture became more diversified and rich. During the time when agriculture was more dominant , traditional cities lacked of public cultur-al spaces. Hence, Buddhist monasteries, Taoist temples and mosques became the sites for organi-zing public cultural activities in the urban areas. Since modern times, the public cultural spaces in urban areas have experienced a great change. Parks, as a new mode of public space, began to appear successively in some important cities. At the end of the Republican era of China, the public cultural space of Dihua had been further expand-ed. In 1948, there were four such kind of public cultural sites in Dihua, such as Zhongshan Park, Hongyan Lake, Shuimo River, and Wulabai. In addition to these, the cinema also played a very important role in the new entertainment life of the urban residents of Dihua. In 1944, Dihua had three movie theaters which were run respectively by the government, a businessman and a Russian. Movies had a very direct impact on the residents’ vision and mind, especially on the youth. A new movie sometimes would change some people’s view of life or the rules of their behavior. In short, the Republican era was a dramatic period of change during which China transformed from a traditional agricultural society to a modern industrial one. Following the changes in politics, economics and culture, people’s material life and cultural life were also changed. Due to the vast territory, and uneven political and economic devel-opment of China, the changes differed in various regions. Xinjiang is a frontier area in western Chi-na. Its communication with the outside world was not so convenient. Hence, compared with the east-ern coastal region, the degree of change in Xin-jiang was lower, and the speed of change was also relatively slower. However, this kind of change ac-cumulated over several decades, so, with time, the changes also became very noticeable. Howev-er , due to the uneven regional development in Xin-jiang, the changes in some cities were slow while in some they were fast. Compared with other places of Xinjiang, the changes along the eastern line of the northern foot of Mount Tianshan, and taking Dihua as the center, were faster and more obvious in the Republican era. On one hand, Di-hua was more strongly influenced by the politics, economics and culture of inland China; and, on the other hand, Dihua was also influenced more di-rectly by the politics, economics and culture of the Soviet Union With the combined role played by the both sources, the material life of the urban resi-dents of Dihua, including clothing, food, shelter and transportation, as well as the customs, and cultural entertainments, changed dramatically. This change was not only similar to that of inland cities, but it also reflected regional characteristics of Xinjiang—the characteristics of ethnicity and di-versity wee more pronounced. In addition, com-pared with Tibet which is also in the western fron-tier of China, the changes brought by the urban modernization in Xinjiang was more dramatic. This was directly connected with Xinjiang’s geographical location, natural climatic conditions, as well as its political, economic and cultural development. Al-though Xinjiang lies in the western frontier of Chi-na, its transportation connections with inland Chi-na and the outside world were more convenient than those in Tibet. During the Republican era, the railways, highways and aviation routes devel-oped relatively well, the Xinjiang’s economic, and cultural connections with both inland China and the Soviet Union were also relatively close. In addi-tion, an important natural condition which also created good conditions for the opening up of Xin-jiang is that the elevation of most areas of Xinjiang is not high—the average elevation is around 1000 meters. Hence, the natural geographical conditions promoted a population flow between Xinjiang and inland China, as well as between Xinjiang and the Soviet Union. Moreover, after the settling of Xin-jiang province at the end of the Qing dynasty, the feeldings and unity with inland China were ensured from an institutional aspect. It was just under such kind of background that the lives of the urban resi-dents living in the eastern zone of the northern foot of Mount Tianshan experienced a dramatic change, and presented a characteristic of ethnic diversity, pluralism and mixture of old and new.     

多民族文化对北京建设“世界城市”的影响

2010年,北京市确定了建设“世界城市”的发展目标,这是北京城市建设与发展的新机遇.北京作为一个56个民族的国家首都,是一个有着悠久历史和人文积淀的城市.在历史发展过程中,各民族文化相互交融,形成了光辉璀璨的民族文化,对北京世界城市建设具有重要的意义.     

城市多民族社区协同治理：内涵与实现路径

作为国家治理体系的一个基本组成单位,城市多民族社区治理的重要意义不言而喻。由于近年来城市多民族社区的增多,治理难度的加大,社会重要性也与日俱增。在此形势下,引入协同治理理论,转变城市多民族社区的治理方式,探索社区协同治理实现路径,不仅有益于社区应对当今治理的困境与挑战,更能有力推进城市治理体系现代化,维护整个社会的安定、团结、有序。     

兹雷尼亚宁——多民族友爱之乡

1981年,作为中国社会科学院民族研究所的研究人员,我曾有幸考察访问了南斯拉夫伏伊伏丁那自治省内的多民族聚居区——兹雷尼亚宁。我们的车队从伏伊伏丁那首府诺维萨特出发,沿着高速公路向东疾驶,越过蒂萨河便进人了兹雷尼亚宁地区。兹雷尼亚宁气候温和,一望无际的平原,到处流水潺潺,绿树成荫,土壤肥沃,是南斯拉夫得天独厚的粮仓——“伏伊伏丁那粮仓”的中心。田里庄稼已经收割,绿树丛中现出红顶农舍。其造型新颖别致,好似座座别墅。这     

城市多民族社区治理模式创新研究——以乌鲁木齐市后泉路北社区为例

当前,我国社会处于加快发展速度和社会结构寻求转型的关键时期,各类社会矛盾凸显,成为阻碍社会发展的壁垒。乌鲁木齐市作为西北边陲的少数民族自治区首府,基层治理成为其维护社会稳定、构建和谐社会的关键。社区是城市建设的重要组成单元,对社区治理体制创新的研究会给社区治理带来新的理论和实践的支撑。笔者认为社区治理体制模式的创新可以从研究城市社区治理的发展中获得,尤其是对城市多民族社区治理的研究更具现实意义。本文从边疆多民族聚居地区基层治理创新的重要性和紧迫性为切入点,以乌鲁木齐市多民族社区的治理实践为例,分析城市多民族社区治理的现状和不足,探讨这些地区的社区治理模式创新路径。     

认识多民族的美国

一、导言我选择这个题目,是因为我希望在共同兴趣的基础上,就“民族性”问题与贵校各位学者交流看法。我在此先介绍自己对美国民族诸问题的体验,同时也想通过诸位来了解中国少数民族的社会学现实。美国的经验无疑与中国不同,但对“民族性”问题敏感的学者们,应能从美...     

多民族的家园云南金平

从昆明驱车约五小时,就到达锡都个旧。再往南,则是弯弯山道,要翻越哀牢山东南端的大山。路况虽较差,但南疆景色却渐入佳境。从高处俯瞰山脚下的红河像一条细线蜿蜒向东南流去。对于第一次来云南的我来说,看惯了东部一望无际的大平原,乍一见这里山高谷深已然砰然心动,更何况路边满树的木棉花灿若云霞;而素有“活化石”之称的国家二类保护植物———董棕,树形奇特,与满山的蕉林、婀娜多姿的凤尾竹一道,点缀成旖旎的南国风光。自然景观和民族文化的多样性金平苗族瑶族傣族自治县位于红河哈尼族彝族自治州最南端,与越南接壤,边境线长达５０２公…     

民族兄弟根连根——一个团结友爱的多民族连队

塔里木盆地南缘喀喇昆仑山下,有一个解放军民族连队。官兵来自伊犁河畔,吐鲁番盆地和帕米尔高原。哈萨克族连长克里木和维吾尔族指导员乌斯满密切协作。1975年入伍的指导员刚上任时,工作不大胆。1971年入伍的连长满腔热忱地传授工作经验,从各方面支持他工作。乌斯满从中央团校学习归     

论统一多民族的法理内涵

统一多民族是宪法的庄严宣示和构建中华人民共和国的核心法治特征.具体来说,统一多民族以多民族为物质载体,以统一为固有特征,体现中华民族的精神内涵,散发民族特色思维,保持多民族的共存、共生和共进状态,促进多民族的多维发展,提供多民族的统一基础,追求多民族的整体国家价值.其中,基础内涵提供前提要素,主体内涵确立基本资质,国家内涵保障基本定位,哲学内涵提供科学支持,功能内涵发挥特色效用,法治内涵体现价值追求.     

在我们多民族的大家庭里

安徽是个多民族的省份,虽然少数民族人口只有50万人,但却有52个少数民族成份。其中回族、满族、畲族为世居少数民族。多年来,各族人民同呼吸、共命运、心连心、相互尊重、团结合作,在广袤的江淮大地上谱写了一曲团结进步的颂歌。 改革开放以来,民族文化交流日趋频繁。各级领导积极贯彻党的民族政策,充分发挥本地区民族文化、民族体育、民族艺术的优势,举办各种活动,招商引资,开发民族资源,促进民族经济和文化的发展。玉河县临水回族乡的“狮子舞”还在解放初就舞进了中南海,为党和国家领导人汇报演出,现在更是名扬千里外。 居住…     

新疆多民族聚居格局的演变

新疆历史上就是一个多种族、多民族聚居生活的地方,各民族在长期的历史发展过程中,由于自然的、社会的包括战争等原因,不同的种族或民族南来北往,东迁西移,他们或通过这里走往它处,或征服当地居民留住此地,融入当地居民之中,新疆就成为各种族、各民族迁徒的通道、交汇融合之地,为当今新疆成为多民族聚居的格局奠定了基础。     

说说我们这个多民族的家庭

我家是一个不寻常的民族家庭。其所以不寻常 ,并非出了什么显赫人物 ,而是我家两代 ,包括儿媳女婿共８口人 ,是由４个民族组成 ,有汉族、傣族、景颇族、土家族 ,人口与民族比例是２∶１ ,来自山西、河南、广东、云南等省。并且 ,在我们家 ,儿女、儿媳、女婿都是大学毕业生。作为一家之长的我是汉族 ,广东省阳江市人。参加刘邓大军解放大西南来到云南边疆 ,驻守在德宏傣族景颇族自治州首府芒市。妻子方兰琴是傣族 ,潞西市人 ,是民族土司代办的子女 ,她在党的民族政策的教育感召下 ,１５岁（１９５１年）就参加革命组织 ,造她老子的反。１９５…     

新疆多民族聚居格局的演变

新疆历史上就是一个多种族、多民族聚居生活的地方,各民族在长期的历史发展过程中,由于自然的、社会的包括战争等原因,不同的种族或民族南来北往,东迁西移,他们或通过这里走往它处,或征服当地居民留住此地,融入当地居民之中,新疆就成为各种族、各民族迁徒的通道、交汇融合之地,为当今新疆成为多民族聚居的格局奠定了基础.     

美国是个多民族的国家

七十年代是移民的10年:1977、1978和1979年连续三年,每年移居美国的人数远远超过1924年以来任何一年的移民人数。特别值得一提的是,这是一个亚洲移民的10年。成千上万的亚洲人和太平洋诸岛的人涌入了美国,特别是印度支那的难民、菲律宾学医的学生、斐济岛和中国台湾岛的居民不断地进入美国。他们当中多数人迁入美国西部。许多美国出生的美国人也不断迁居美国西部。这也是阳光地带的10年:千百万的地区性移民特别是居住美国北部的美国人向西部和南部移居,谋求职业、阳光和