Ecocultural Attributes: Evaluating Ecological Degradation in Terms of Ecological Goods and Services Versus Subsistence and Tribal Values

It is becoming increasingly clear that scientists, managers, lawyers, public policymakers, and the public must decide how to value what is provided by, and is a consequence of, natural resources. While “Western” scientists have clear definitions for the goods and services that ecosystems provide, we contend that these categories do not encompass the full totality of the values provided by natural resources. Partly the confusion results from a limited view of natural resources derived from the need to monetize the value of ecosystems and their component parts. Partly it derives from the “Western” way of separating natural resources from cultural resources or values, and partly it derives from the false dichotomy of assuming that ecosystems are natural, and anything constructed by man is not natural. In this article, we explore the previous assumptions, and suggest that because cultural resources often derive from, and indeed require, intact and unspoiled natural ecosystems or settings, that these values are rightly part of natural resources. The distinction is not trivial because of the current emphasis on cleaning up chemically and radiologically contaminated sites, on restoration of damaged ecosystems, on natural resource damage assessments, and on long‐term stewardship goals. All of these processes depend upon defining natural resources appropriately. Several laws, regulations, and protocols depend upon natural resource trustees to protect natural resources on trust lands, which could lead to the circular definition that natural resources are those resources that the trustees feel they are responsible for. Where subsistence or tribal peoples are involved, the definition of natural resources should be broadened to include those ecocultural attributes that are dependent upon, and have incorporated, natural resources. For example, a traditional hunting and fishing ground is less valued by subsistence peoples if it is despoiled by contamination or physical ecosystem degradation; an Indian sacred ground is tarnished if the surrounding natural environment is degraded; a traditional homeland is less valued if the land itself is contaminated. Our argument is that intact natural resources are essential elements of many cultural resources, and this aspect requires and demands adequate consideration (and may therefore require compensation).     

二世策墨林诺们罕活佛圆寂日期与地点续考

二世策墨林诺们罕是清代西藏著名活佛，原籍甘肃省洮州厅卓尼土司辖区，曾任西藏摄政（1819-1844）、第七十三任甘丹赤巴和十世达赖喇嘛的正师傅，是西藏历史上权势最大、结局最为悲惨的摄政活佛。道光二十四年（1844年）六月其被革职查办，拘禁拿问，次年（1845年）奉旨流放黑龙江，给披甲人为奴。国内外史学界对其最终结局、圆寂时间、圆寂地点、享年岁数及其呼毕勒罕三世策墨林活佛的出生年份历来众说纷纭。中国第一历史档案馆藏军机处录副奏折表明：成丰十年四月十九日（1860年6月8日），二世策墨林诺们罕活佛在新疆喀喇沙尔乌讷恩苏珠克图旧土尔扈特蒙古南部落的札萨克卓哩克图汗旗圆寂，享年69岁（1792-1860年），遗骨奉旨安葬于该旗境内的佑安寺（又称永安寺、巴伦台黄庙），其呼毕勒罕三世策墨林活佛出生于成丰十一年（1861年），而非其他年份。     

从殖民和后殖民的角度看现代性问题

全球范围内殖民主义体系的崩溃，使现代性具有了多义性和混乱性。这证明了西方现代性本身存在着矛盾性和含混性，也说明了西方现代性的对立面——反殖民主义和现代性的效颦者——更加深了现代性本身的矛盾性和含混性，表现出对资本主义工业（或后工业）社会所设想的现代文明的质疑与抗议。     

略论唐诗与汉语言文化

唐诗之所以繁荣，成为中华文化的一个高峰，是诗歌发展到成熟阶段的必然结果，也是汉语发展到一定阶段的自然趋势。如何读诗，如何理解诗，是探讨唐诗时所不能回避的问题。诗并不神秘，要更好地理解唐诗，必须从文化传统和汉语言特点这两方面着手。     

延长我国运动员运动寿命的研究

运动员的运动寿命降低,势必会给国家人力、物力、财力造成重大浪费.因此,如何延长运动员的运动寿命一直是体育工作者潜心研究的一个问题,本文就影响我国优秀运动员运动寿命的因素进行综合分析,提出了延长运动员运动寿命的对策和建议.     

完善民事简易程序的现实必要性及其应遵守的原则

民事简易程序亟需加以完善.完善的现实必要性一是"权利的勃兴是一般背景";二是"冲突增多与司法资源有限是客观需求".完善时必须遵守最低程序保障原则、确保基本公正的原则和司法大众化的原则.     

目的论在恩施州旅游简介汉英翻译中的应用

恩施州以其美丽的自然景色和独特的民俗风情而成为湖北省旅游业中的一大亮点。要让恩施走向世界,旅游翻译无疑将扮演很重要的角色。在旅游翻译的过程中,译者要以目的论为指导原则,采取灵活的翻译策略,增强译文的可读性,使译文达到预期效果,起到沟通交流的目的。     

论“和谐”对仲裁制度价值目标的建构

建立和谐社会的价值目标,既解读继承历史,又立足创新社会,和谐的内在要求导向着仲裁制度的完善,和谐的价值目标奠定了仲裁的发展方向,是仲裁制度为之实现的终极目标;仲裁制度的固有属性也暗合了和谐的建构目的,并成为和谐社会目标下处理纷争的重要制度。     

我国十二生肖文化探源

十二生肖是一种颇具内涵的文化现象，在我国已有悠久的历史。其特点是以十二种动物配十二地支，以人之生年定所属动物。我国远古的图腾崇拜是十二生肖的滥觞，而干支的创制与中华民族的多元一体则是十二生肖形成的基础.     

可持续旅游扶贫开发模式研究——社区参与乡村旅游

在对乡村旅游、旅游扶贫和社区参与旅游发展相关概念内涵及研究进展阐述的基础上,着重分析了贫困乡村社区参与旅游发展的必要性和主要障碍,提出社区参与乡村旅游的一些思路,即发挥政府的主导作用,通过政策调控保障社区参与的主体地位,通过科学合理的利益分配政策框架确立社区居民参与的激励机制,提高社区居民的相关旅游知识及进行相关能力培训,提高非政府组织在旅游发展中的作用等。