宗教事务依法管理的路径及基础——以四川藏区依法治理为视角

Under the situation that traditional beliefs have remained basically unchanged while the social economy has developed and population mobility has increased, with the trend of an in-creasing diversity in beliefs, and an increasing number of religious followers and temples, the management of religious affairs has become more difficult. In ethnic areas, the speed of moderniza-tion has accelerated, ethnic interactions are fre-quent, and the beneficial conflict or cultural con-flict among various ethnic groups has become nor-mal; the impact of modernity, ways of life, the value and ideals of the temples’ traditional culture and educational model brings new social pressure for the monks who are adapting to modernization, and making a leap in development while safeguard-ing traditional rituals, culture, religious education and development. The number of criminal cases involving monks has increased, which brings a strong negative influence to the religious followers in Tibetan areas. All these factors are directly in-fluencing the stability and harmonious development of the Tibetan areas. As the second-largest Tibetan area, the geo-graphical location of Sichuan’s Tibetan areas is u-nique. In ancient times, the policy of “keeping the Tibetan areas stable means keeping Kham sta-ble at first” had been an important measure for the central government to manage all of the Tibetan ar-eas. From the Qing dynasty to the present times, it still has a practical use, and even has special val-ue in the process of safeguarding the “long-term stability of Sichuan”, especially when the people have but a hazy understanding of the relationship between the freedom of faith and managing reli-gious affairs according to the law in Tibetan areas, and one needs to have a legal response to it. Hence, “keeping Kham stable” needs to depend on the law, and legal means should be taken to safeguard the harmony and stability of the Tibetan areas in Sichuan. Management of the religious affairs according to the law is an inevitable requirement for China to promote the goal of ruling the country by law, com-prehensively deepen reform, and promote the mod-ernization of the country’s governance system and capability. Based on an active response to the guidance principle of strengthening the manage-ment of religious affairs according to the law pro-posed by the Central Government, and the Sichuan Provincial Government, we should standardize reli-gious activities and affairs, insist on a combination of legal management and policy guidance, adopt various measures, search for a practicable path to realize the significant goal of managing the religious affairs according to the law in Tibetan areas of Si-chuan. This article proposes some methods of man-aging the religious affairs according to the law as follows:1 ) To insist on the CPC’s leadership in reli-gious work and management of religious affairs;2 ) to actively and reliably promote the systematic con-
struction of the legalization of religious affairs;3 ) to insist on the combination of legal management and policy guidance;4 ) to encourage the public to manage religious affairs according to law; 5 ) to standardize the scale and number of monks by u-sing new methods of management;6 ) to strengthen the role of the “four troops” ( Party and Govern-ment leading cadres,ethnic religious work cadres, ethnic minority cadres and talents, and religious believers ) , especially religious believers; 7 ) to make full use of the regulatory framework of the Buddhist community; 8 ) to create conditions for those monks who wish to return to secular life;9 ) to distinguish the boundary between normal and il-legal religious activities, between folk custom and extreme religious concepts; 10 ) to identify and distinguish between “monks and lay people”, and“ordinary cases and religious cases”. At present, there are four foundations for managing religious affairs according to the law:1 ) the idea that freedom of faith is not only one’s right, but also one’s duty has gradually enjoyed popular support;2 ) there is a good policy base for managing religious affairs according to the law;3 ) there is a relatively strong theoretical basis for managing religious affairs according to the law;4 ) there exists good legal support for managing reli-gious affairs according to the law.     

民族的血缘性及其在当代中国的演化

在中国历史和现实中,谈民族无论如何是和血缘分不开的.中国人有认祖归宗的传统,实质上就是一种血缘认同.基于此,我们对民族概念的界定,也应该从实际出发,回归到中国社会一般理解和运用的那种含义,而不必去跟随外来话语莫衷一是.民族具有血缘性,除了一部分真实之外,更大部分是出于认同需要的“血缘拟制”.民族过程的基本倾向之一是民族的血缘性不断下降,而反映这种变化的直观表现就是族际通婚.改革开放是中国各民族交往交流交融最为深刻的时期,也是中国各民族的血缘性得到最为深刻改造的时期.无论是对照以往的调查资料还是经验观察,都可知当前我国族际婚姻的数量在增多,范围在扩大.族际通婚的增加淡化了各民族自身的血缘性,却增添了各民族之间血缘的联通性.各民族通过族际通婚将自己的血缘扩散到其他民族的过程,也就是中华各民族之间的血缘联系得到更为巩固的过程.     

基于生态足迹模型的川西北高原地区可持续发展的耦合路径分析

在2010年国务院发布的《全国主体功能规划》中,川西北高原地区被确定为限制开发区和禁止开发区,成为国家重要的生态功能区之一。由此,在“生态保护”和“限制开发”的前提下,如何推进该地区经济社会的可持续发展,是各级地方党委政府必须面对和研究并解决好的重要问题之一。为此,本文以川西北重点生态功能区——红原县为例,运用生态足迹模型,对该区域自然资源的利用情况和自然生态系统的供给能力进行剖析,进一步分析了该区域的可持续发展状况,找出可持续发展中存在的主要问题和构成要素。在此基础上,以生态系统和经济发展系统相互耦合为视角,提出川西北高原地区可持续发展的耦合路径及对策建议。     

系统工程思想视角下三产融合振兴民族村落的路径——基于贵州批林村的经验探索

农村三产融合是一个由多种要素组成的系统工程。研究基于对贵州花溪区批林村的田野调查,发现：目前批林村对三产融合进行探索的电农融合、工农融合和文旅融合项目在实施过程中存在一些阻碍,具体包括发展资金较为匮乏,基础设施难以建设;技术渗透能力不强,新型产业难以发展;村落建设人才短缺,项目规划难以推进;三产融合程度较浅,产业增值难以实现;利益联结机制欠缺,农民利益难以保障等。针对批林村现实存在的典型问题,基于系统工程思想的指导,研究为三产融合振兴民族村落构建出以下发展路径：一是完善系统顶层设计,统筹三产融合发展思路;二是精准定位发展要素,抓住三产融合关键环节;三是合理布局结构关系,优化三产融合整体功能;四是创新融合发展方式,实现三产融合系统升级;五是加强后续保障机制,促进三产融合稳步运营。     

民族记忆与文化基因：“斡包节”的文化意蕴及其现代传承

传统节日是我国各民族重要的标志性文化,是中华文化的重要组成部分。达斡尔族的“斡包节”是集民间信仰、传统文化和现代多种文明等多元文化因子为一体的复合型文化活动。作为达斡尔族传统文化的重要组成部分,“斡包节”蕴含着丰富的价值意蕴：敬畏自然的人文伦理、增强民族认同和凝聚力的纽带、弘扬民族文化和促进经济发展的重要载体、铸牢中华民族共同体意识的重要路径等。深入挖掘“斡包节”的积极因素,唤醒达斡尔族节日文化的民族记忆,传承民族文化基因,树立和突出各民族共享的中华文化符号,不仅有利于提升各民族的自我认知,增强民族凝聚力,而且对推动各民族交往交流交融,增进中华民族文化认同,从而铸牢中华民族共同体意识具有重要的现实意义。     

铸牢中华民族共同体意识的公共传播机制

在简要阐述新时代公共传播的理论指导与技术支撑的基础上,论文分析了铸牢中华民族共同体意识的公共传播所面临的若干现实问题,进而从目标导向机制、传播策略与路径、传受者间互动性评估机制、效果与价值评价反馈机制等四 个方面研究了公共传播机制构建。其中,公共传播策略与路径包括传播定位重构、传播多元主体及传播渠道的优化整合、传播话语体系的构建、传播的思维、手段与话语应势而变、传播技术路径、网络意识形态风险防控等六个方面。     

从群体遗传的DNA线索看东乡族族源问题

DNA分析技术的发展为进行民族识别和分析民族起源、迁徙、流动、融合提供了新手段。本文在国内外首次应用D13S317基因座第 11号等位基因频率指标 ,计算了东乡族群体遗传动态数据。结果发现 ,东乡族和回族遗传距离很近 ,且东乡族中具有白种人血缘混杂。结合其他有关资料 ,我们认为东乡族的起源与元代蒙古军带来的中亚工匠、签军有关 ,亦与当地蒙古族、回族、藏族人群的融合有关。本文的研究结果可以为民族研究提供群体遗传方面的线索     

民族教育研究方法论学术研讨会简述

2008年10月20日,由教育部人文社会科学重点研究基地西南大学西南民族教育与心理研究中心和西北师范大学西北少数民族教育发展研究中心共同举办的民族教育研究方法论学术研讨会在重庆市西南大学召开。来自西南大学、西北师范大学、四川师范大学、重庆大学、西南政法大学、《民族研究》编辑部等单位的30多名代表参加了本次研讨会。在上午的开幕式     

本杰明·富兰克林对中华文明的汲取——纪念富兰克林诞辰300周年

富兰克林以他的远见卓识认识到,向其他文化学习,对于美洲的人民来说,在把美洲建设成世界其他各地方仿效的样板的过程是十分重要的。在向其他文明学习的过程中,富兰克林努力从中国文明中汲取营养,用孔子的道德哲学来提升自己的道德修养,用中国的技术来提高美洲人民生活质量。他的这一努力为美洲文明的形成做出了巨大贡献。     

二宫尊德思想与和谐社会的构建

二宫尊德是日本江户时代后期著名的农政家和思想家,他在成功地对600余处贫穷农村进行改革再建过程中,形成了其自成一体的“报德仕法”思想。和谐是人们对社会生活的一种理想追求,是千百年来人类孜孜以求的社会思想。二宫尊德思想的核心是和谐的理念,是源于中国儒道禅传统思想的实践,本文试分析其思想在构建和谐社会中的现实性与可借鉴性。