朔黄重载铁路路基病害的分类及其成灾机理研究

在大量路基病害相关文献的查阅、分析整理的基础上，结合朔黄重载铁路路基病害现场调查数据，对其存在的主要路基病害进行了分类，并对各类病害的一般特征和表现形式、产生条件及成灾机理进行了系统分析，为既有重载铁路路基病害的预防和整治措施提供理论依据和参考。     

Emergency and Disaster: Pervasive Risk and Public Bureaucracy in Developing Nations

Developing nations experience pervasive risk of devastation, human and property loss resulting from human and natural disasters. This level of risk is attributable to socioeconomic stress, aging and inadequate physical infrastructure, weak education and preparedness for disaster and insufficient fiscal and economic resources to carefully implement the preparedness, response, mitigation and recovery components of integrated emergency management. This article examines these dynamics using a conceptual framework derived from chaos theory and emergency management theory and raises several critical methodological issues related to inquiries into disaster and emergency management dynamics in developing nations.     

略论晚清时期桂东南地区自然灾害与民间信仰

晚清时期,桂东南地区频发的自然灾害不仅给民众的生命财产造成了严重破坏,而且对民间信仰风俗产生深刻影响。民众对自然灾害的发生和破坏感到困惑或无能为力,又无法作出科学的解释,加上受传统观念的影响,只能寄托于神灵以应对,祈求消灾赐福。因此,民间的岁时节令习俗无不渗透着广大民众对自然灾害的禳除和对人寿年丰的祈求。     

The Cultural Meaning of Disaster: Remarks on Gregory Button's Work

After the two major nuclear disasters I have witnessed in my life, Chernobyl and Fukushima, I experienced uncertainty that seemed stronger than fear, anger or panic. In George Button's excellent work I found my personal experience of uncertainty explained as a cultural phenomenon that indeed prevails after all natural and manmade disasters. He has been studying disasters for over 30 years as an academic and a reporter. He covered and reported on, for example, the Three Mile Island nuclear disaster, the Exxon Valdes oil spill, and Hurricane Katrina. His book tells a powerful story about US disasters and their cultural aspects. However, I think that Button's research methodology and his findings can be applied to the Japanese situation as well. On the one hand, his book can serve as a warning on how not to act in the face of calamity if we want our culture to survive the suffering, and, on the other, it can serve as inspiration for domestic research on the most recent Japanese calamity. Button is interested in the way a disaster becomes a cultural, social and political phenomenon where uncertainty prevails and his focus on uncertainty as a main category seems to be a pioneering attempt that his book extends from previous studies. He focuses on uncertainty as an experience of affected people as well as the politics of uncertainty inflected in a time of calamity and finds that the two aspects are correlative.     

Challenges in Counter‐disaster Measures for People with Functional Needs in Times of Disaster Following the Great East Japan Earthquake

This article describes the three major challenges that were identified and their possible solutions are proposed in counter‐disaster measures for “people with functional needs in times of disaster (PFND)” following the 2011 Great East Japan Earthquake. First, recent developments in preparedness measures for PFND in Japan have been uncritically relying on the assumption that hazard maps represent “correct” estimates of future hazardous events, which are based on the maximum probable event (MP_rE) framework. In reality, however, a maximum possible event (MP_oE) has occurred in the Tōhoku regions. This has tremendous implications for fundamentally re‐thinking the entire hazard estimation process from a MP_rE to MP_oE framework. Second, counter‐disaster measures for PFND have focused mainly on warning and neighborhood‐based evacuation assistance activities. Needs for shelters and temporary housing units that were specially designated for PFND arose following the earthquake. However, their provisions were neither systematic nor universal due to the lack of pre‐planning. More detailed guidelines for specially designated shelter and temporary housing operations need to be developed in order to address this issue. Third, people with disabilities (PWD) became invisible in shelters and communities or in the eyes of local government administrators. This was due to the fact that a majority of PWD did not ask for help in evacuation shelters because they felt general shelters were not “barrier free” and were unresponsive to their functional needs. Furthermore, many local government administrators felt hesitant to release their PFND registry to non‐governmental and self‐help organizations that were eager to check the whereabouts and current situations of PWD. This was due to the fear of breaking the Personal Information Protection Bylaw despite the fact that the bylaw provided exceptional conditions, where the onset of disaster was clearly one of these exceptional conditions. Further elaboration and education on the use of personal information of PFND during a disaster period is needed among public and local government administrators.     

1937年的贵州旱灾与救济

1937年,贵州旱魃肆虐。该年旱灾的发生与贵州的自然环境和社会背景密切相关,它使社会遭受了巨大损失和破坏。贵州政府对此施行了一系列救济措施,体现了救灾活动的近代化方向,但仍存在诸多缺陷。民间救济团体的努力参与则在一定程度上弥补了政府赈灾的不足（如财政困难、吏治腐败、效率低下等）。此次旱灾救济启示世人：大力发展经济以增强抵御灾害能力;政府须提高行政效率,建立规范的监督体制;充分调动民间救济力量。     

论灾难片的美学价值

灾难片作为好莱坞电影的一种类型,通过影像表现人类生存的永恒主题——灾难、死亡与生命。本文从三重生命美学角度出发,着重分析好莱坞灾难片受欢迎的原因:在灾难中体验死亡,在死亡中唤醒生命,从而追问生命的意义,并传达对当今社会问题的终极思考。     

State,profession, and religion: Reflecting on spirituality and indigenous social work in China in the Yushu Earthquake Relief

ABSTRACT

On April 14, 2010, a massive earthquake measuring 7.1M_s struck the Yushu Tibetan Autonomous Prefecture, Qinghai Province, China. Its scale notwithstanding, it has received much less national and international attention than the also immense Wenchun quake of 2008 in Sichun Province. This field report discusses the contribution of religion and spirituality in postdisaster relief in Yushu. It also calls for critical reflection on the issue of homogenization in the discussion of indigenous social work in China, and perhaps in other multiethnic countries in the world.     

“丁戊奇荒”:十九世纪后期中国的天灾与赈济

光绪初年的华北久旱,以其大范围的蔓延和长时间的连续造成北中国触目惊心的饥饿、时疫、死亡和流亡.在农业经济的中国,荒政曾是国之大政.但时当19世纪70年代初期,绵延了十多年的内战刚刚过去,国库空虚,地方的仓储也空虚.因此,以荒政为家法和旧轨,则国家不能不主持赈济;而巨祲交逢衰世,朝廷和地方又都没有足够的物力施行赈济.与这种深深的困境相对应的,是内廷焦灼,州县竭蹶,旱境里的灾民因饥饿而死,办赈务的官员因劳瘁而死.焦灼和竭蹶,饥饿而死和劳瘁而死,既写照了天灾下的社会相,也写照了儒学民本主义在衰世里的最后一点余晖.而在国家权力之外,"南省"工商社会和西教教会各成一种有组织的力量入华北助赈,又显示了19世纪后期的世事变迁,荒政亦变迁.