Speech at the UN International Conference on Population,Mexico City,August, 1984

In seeking a solution to its population problem, China, as a developing socialist country, has been making unremitting efforts to develop economy while controlling the rapid growth. The objective is to control rapid population growth so that population growth may be in keeping with socioeconomic development and commensurate with utilization of natural resources and environmental protection. In the past decade, and particularly since 1979, China has made much progress in developing economy and gained remarkable successes in controlling population growth. The natural population growth rate dropped to 1.15% in 1983, from 2.089% in 1973. Living standards have improved with a gradual annual increase of per capita income. All this proves that the policy of promoting family planning to control population growth along with planned economic development is correct. In China family planning is a basic state policy. The government has advocated the practice of "1 couple, 1 child" since 1979. This does not mean that 1 couple could have 1 child only in every case. The government provides guidance for the implementation of family planning programs in the light of specific conditions such as economic developments, cultural background, population structure, and the wishes of the people in different localities. The requirements are more flexible in rural than in urban areas and more so among the people of national minorities than among the people of the Han Nationality. In rural areas, couples who have actual difficulties and want to have 2 children may have a 2nd birth with planned spacing. In carrying out its family planning program, China has consistently adhered to the principle of integrating state guidance with the masses' voluntariness. The government has always emphasized the importance of encouraging the people's own initiatives, through publicity and education, which is the key link in implementing the family planning program.     

A study on mortality rates and expectation of life at birth in demography]

An "age-time-area diagram" (referred to as a-t diagram) which is used as the basis for discussing different used and applications of variously defined mortality rates, as well two kinds of measurements for life expectancy is proprosed. The proposal is built upon the Lexis diagram. The a-t diagram is used to define a new way of measuring child mortality, projecting population, and proposing a formula for measuring successive and nonsuccessive life expectancy.     

设备监理制度推行中的问题探讨

随着设备监理制度的推行,为了设备监理行业得到持续科学的发展,本文从国家宏观管理体制的建立、设备监理行业的服务定位、监理企业自身角度提出了设备监理推行中存在的主要问题,对设备监理的推行和发展进行探讨.     

论青海三江源环境治理的重要性

三江源是世界上海拔最高、江河最多、湿地面积最大、生物性最为多样性集中的地区之一,但其生态环境恶化,灾害频繁,生态系统脆弱,严重影响了长江、黄河、澜沧江地区的生产生活安全,因此其治理具有重要意义。     

债权治理与盈余质量:来自中国证券市场的经验证据

以2007-2008年非金融类上市公司为样本,研究了债权治理与盈余质量之间的关系,得到以下研究结论:资产负债率与盈余质量显著负相关,短期资产负债率与盈余质量显著负相关,长期资产负债率与盈余质量呈现出不显著的正相关关系。进一步研究后发现,短期债务融资是引发盈余质量恶化的主要原因,而长期债务融资虽然一定程度上改善了上市公司的盈余质量,但这种效果总的来说并不显著。此外,最终控制人的国有性质加剧了债务契约引发的盈余管理动机,恶化了盈余质量。     

论两种"生态文明"之殊异——岩佐茂生态社会主义思想述评

资本主义和社会主义同样都在致力于解决环境问题和建设生态社会。岩佐茂认为,两者关于生态文明社会的构想存在着根本差异:前者是资本逻辑支配的社会,后者是生活逻辑贯穿的社会;前者只具有狭隘的地域视野,后者则具有广阔的全球视野;前者是无理念的资本循环型经济体系,后者是有理念的环保型循环社会。这些差异决定了生态社会主义是真正的生态文明社会,而资本主义只能够在一定程度上解决生态环境问题,不可能建成真正意义上的生态文明社会。     

寄生在同一个链条上的两害——乌鲁木齐市贩毒、吸毒人群与艾滋病人群的相关研究

新疆毗邻世界毒源重地"金新月"地区,特殊的地理位置为国际、国内大小毒枭所垂青,使其不仅是毒品的集散地,也是吸毒的重灾区。同时,当地的艾滋病疫情也不容小视。调查研究表明:乌鲁木齐(包括新疆)不是制毒的基地,而是"金新月"毒贩选定贩运毒品的重要通道;贩毒、吸毒、艾滋病,没有民族界限;贩毒———吸毒与艾滋病是同一链条上的两害,是当地艾滋病疫情的主要成因。     

民族学与灾后重建——震灾中的羌族:简况与建议

编者按:汶川大地震发生后,全国掀起抗震救灾热潮.这次地震灾区,系多民族聚居地方.灾后重建,引起举国关注.如何保护传承各民族文化习俗,是一个特别需要关注的问题.台湾著名人类学家和历史学家王明珂先生过去十多年曾在汶川、茂县、北川等地羌族村寨作田野研究,(本刊上期曾刊出对王明珂先生的著作<华夏边缘--历史记忆与族群认同>的专题书评)震后他非常关心当地羌民安危,迅速制作了当地地图放在网上,供救援参考.http://www.sina.com.cn<21世纪经济报道>于2008年6月7日刊出王明珂先生特约稿<震灾中的羌族:简况与建议>,介绍羌族的历史文化特性,并对灾后重建提出个人建议.我们征得作者同意,特转载于我刊"特约稿"专栏,以飨读者,以表本刊彰显人类学家声音的宗旨.     

排斥与融合——四川白马藏族入赘婚的研究

四川平武白马藏族的入赘婚在当地又被称为"抱儿子",有两种形式--寡妇的入赘婚以及初婚女性的入赘婚,并且都以族际通婚为主要特征.本文通过对二者产生的动因的深入分析,指出它们是由于族群内部和族群外部差异性、选择性的认同而产生的一种典型的个案.     

仪式展演与实践记忆——以一个布依族村寨的"送宁"仪式为例

铜鼓是布依族的神器礼器.布依族送、迎铜鼓的"送宁"仪式,在具体实践展演过程中,产生重大的社会一文化作用:一方面使民族文化在实践记忆中得以唤醒重现和传播继承,另一方面增强了族群的社会记忆和自我认同.实践记忆的情境性和在场性特点,在民族文化的保存再现和传承播布等方面都具有重要的文化意义.