城市少数民族论略--以兰州市为例

城市少数民族是学术界研究的一个重要课题。本文主要以兰州市为视点，通过分析认为，兰州市城市少数民族的来源既有历史上的定居迁移者，又有建国后新近迁入者，还有改革开放后出现的流动人口．并基于此将兰州市城市少数民族主要划分为世居少数民族、新近少数民族以及流动少数民族三种类型，最终总结出兰州市城市少数民族具有民族成分多、人口增长快、回族穆斯林人口数量多，多居住在城区且既有集中性又有分散性，结构呈现多层次性，有较强的流动性以及民族意识强化等特点。     

On Kristjánsson on Aristotelian character education

I pursue three of the many lines of thought that were raised in my mind by Kristjánsson’s engaging book. In the first section, I try to get clearer on what exactly Aristotelian character education (ACE) is, and suggest areas where I hope the view is developed in more detail. In the second and longest section, I draw some lessons from social psychology about the pervasive role of what I call ‘Surprising Dispositions,’ and invite Kristjánsson to take up the difficult challenge of clarifying how ACE would help to address their influence on our thought and action. Finally, in section three I consider whether there is any robust empirical support for ACE, and if not, where that leaves us.     

谈作文评语写作的个性化途径

作文评语写作应当从模式化走向个性化。坚持"以人为本"的评语写作教学理念,坚持因人因文的评语撰写原则,坚持评语写作的特殊性原理,是真正实现其个性化目标的有效途径。     

和谐之道与西南民族教育

构筑和谐社会是人类发展的必然要求，核心是符合和谐之道。和谐之道含义至深，它不是走向一统，不是追求显在问题的简单解决，而是以让各种多样性的事物以各自的特色融入一体为目的。据此，遵循和谐之道应理顺四大关系;人类社会与自然、文化与文化、人与人和人自身内部。西南地区的发展特点是多类型并存与发展水平的参差巨大，因此要使其得到和谐发展必须在西南的民族教育中遵循和谐之道，进行共生教育和共谐教育，以促进西南和谐的自然／文化生态的构筑，继而实现西南的可持续发展。     

北京话的“给”字句研究

通过采用穷尽式量化分析法,对20世纪30年代至21世纪初70余年间,六位现当代北京作家的九部作品中的“给”字句进行量化分析,系统探讨了北京话中“给”字句的句法、语义特征。     

Serious physical violence among Arab-Palestinian adolescents: The role of exposure to neighborhood violence,perceived ethnic discrimination,normative beliefs,and, parental communication

This study adopted a social-ecological perspective to exploring perpetration of serious physical violence against others among Arab-Palestinian adolescents. A total of 3178 adolescents (aged 13–18) completed anonymous, structured, self-report questionnaire, which included selected items from several instruments that measured variables relating to the constructs examined in the study. We explored the association of individual characteristics (age, gender, normative beliefs about violence, and perceived ethnic discrimination), familial characteristics (parent-adolescent communication and socioeconomic status), and contextual characteristics (exposure to community violence in the neighborhood) with perpetration of serious physical violence against others. A moderation-mediation model was tested, and 28.4% of the adolescents reported that they had perpetrated serious physical violence against others at least once during the month preceding the study. The findings also show that exposure of youth to violence in their neighborhood correlated significantly and positively with their perpetration of serious physical violence against others. A similar trend was revealed with respect to personal perceptions of ethnic discrimination. These correlations were mediated by the adolescents’ normative beliefs about violence. Furthermore, the correlation of direct exposure to violence in the neighborhood and normative beliefs about violence with perpetration of serious physical violence against others was stronger among adolescents who have poor communication with their parents than among those who have strong parental communication.     

纳西东巴文线字素初探

线是纳西东巴文构形系统中重要的一种构形要素，其中可以独立成字或作部件的线的含义非常丰富。东巴文的线字素经历了由图形到符号的过程，已经有丰富的异体，线所表意义也有虚化的过程，已经是一种成熟的文字系统。     

民族村寨旅游发展模式的纵向比较研究——以箐口哈尼族村为例

以箐口哈尼族村为例,通过对同一目的地旅游发展模式在不同时间点上的对比,找出影响民族村寨旅游发展轨迹的因子,并提出民族村寨旅游发展模式合理构建的根本要求是：必须符合本阶段发展的特点,社区居民的旅游参与是旅游可持续发展的根本要求,旅游发展模式结构中注意功能划分的制衡,民族文化资本旅游市场转换中的＂适度＂性.     

隋唐以来中朝朝贡制度的演变

在东亚朝贡体系中,中国和朝鲜的关系是宗藩关系在国家间关系层面的外化,在朝贡体系中最具代表性。从历史的纵向看,中朝朝贡制度的发展经历了隋唐时期的确立,宋辽金时期外溢,元、明、清（中期前）的发展完善和清朝中后期的逐步瓦解等阶段。在朝贡体系中,宗主国注重的是礼仪性,藩属国看重的是物质利益及其他的具体利益。中国强大的硬实力和软实力是这一体系存在和发展的基础。吸取朝贡体制的积极历史遗产有助于处理好当今国家间关系,促进地区和世界的和平与发展。     

“昆仑”与佤族的公鸡崇拜之关系研究

从历史、考古、语言、宗教、地名以及口碑资料等许多方面进行了论证,对于"昆仑"作为一种文化现象进行研究。本文认为,作为民族群体名称,"昆仑"是我国孟高棉语族佤族、布朗族、德昂族、克木人在古代文献中的一种称谓,因这些民族古老而浓厚的公鸡崇拜而产生;作为国名,它是历史上他们建立的一个古国;作为山名,是今天云南省西部的高黎贡山。