二战前英属马来亚印度劳工的政治生活简析

从20世纪初开始,马来亚印度人的民族主义逐渐兴起,一方面表现在印度人希望获得马来亚的公民权,但更多地体现在印度劳工希望殖民统治者给予他们公平、合理的待遇。然而,印度人温和合理的政治诉求遭到殖民当局的拒绝,因此他们采取了更为激进的罢工。罢工的失败促使印度人争取祖国印度独立自由的民族主义情绪的高涨,进而在日据时期掀起了一场较有声势的独立运动。日据时期的马来亚印度人的独立运动是一场无果而终的民族解放运动,也是一场失败的民族主义运动,但这场独立运动具有一定的正义性。     

论我国宪法上的劳动权与劳动义务

宪法上的劳动权包含个体劳动权和集体劳动权两类,我国现行宪法仅规定了个体劳动权,对于集体劳动权在宪法性法律上有不完整的规定。通过对德日两国有关个体劳动权规定的比较,不同的宪法文本、宪法理论对劳动权的性质的影响巨大,从我国宪法上劳动权的历史和体系来看,应属于社会权属性。作为一种社会权,劳动权仍具有两种给付请求权功能。同时,对于劳动义务,应将其理解为对公民劳动权的一种内在的限制,但在宪法上作专门规定的意义不大。     

日据时期台湾香蕉产业与客家经济精英

香蕉在日据时期是台湾的主要输出青果,其中九成以上销往日本市场。当时蕉界精英17位,其中钟干郎、萧恩乡、林德玉、李才祉、林富仑等五位是南部六堆客家精英。本文借日据时期台蕉出口及其发展状况,观察六堆客家商绅发展过程及他们之间如何建立起蕉贸网络,并通过这些客家精英的生命史与网络来重新解释香蕉产业的型构。其次,当时香蕉经济是项获利颇丰的新兴事业,客家精英纷纷＂弃教（儒）从商＂,重商思想和商绅阶层兴起,六堆客家人正式进入都市发展,从事海外贸易,而香蕉产品的商业化也促使客籍农民愿意承担风险提高植蕉面积与产量,带动了六堆地区整体发展,显见当时客家人在香蕉产业里具有举足轻重的地位。     

我国劳动改造的现状分析

劳动改造是我国主要的刑罚执行方式,现阶段还存在着劳动改造的作用被放大、罪犯的权利易受侵犯、劳动改造忽视目的性等问题。为完善此刑罚执行方式,应落实罪犯有偿劳动制度,建立合理的罪犯劳动成果分配和管理体系,尊重和保障罪犯的人权,注重刑罚执行的教育感化功能,逐渐建立一定程度的开放的罪犯劳动场所。     

浅谈企业工会工作的创新和发展

工会组织要想在企业发展中有所作为,就必须在创新和发展上做文章。结合企业的实际,就应在提高职工的劳动技能、科学文化素质上下工夫;在深化厂务公开工作上下工夫;在发展和谐劳动关系上下工夫;在建立帮扶长效机制和加强自身建设上下工夫。     

Work,Wages and Gender in Export-Oriented Cities: Global Assembly versus International Tourism in Mexico

Drawing on a rich source of urban labour market data, the Mexican National Urban Employment Survey of 1998, this article addresses the question of how dissimilar export-oriented industries shape urban labour markets, particularly with respect to women workers. It compares Ciudad Juárez, which has an economy based on global assembly production, and Cancún, whose economy is based on international tourism. Employing economic base theory and location quotients, the analysis isolates the impact of the export sectors on the local labour markets. Results show that global assembly and international tourism encourage a mix of occupational and income prospects for both men and women in each of these Mexican cities. Female employment tends to be concentrated in the export-oriented sector in both cases, but the types of occupational and income opportunities therein vary. Overall, the analysis challenges common exploitation arguments that tend to stress the universally shared deleterious working conditions and low wages that result from global integration and export-led industrialisation in contemporary Latin America. It suggests that we pay closer attention to the diverse nature of outward oriented industries, which will tend to differentiate the labour market implications of increasing economic globalisation.     

论我国劳动教养制度的可证伪性 --一种法理上的批判性视野

根据科学家卡尔.波普尔(K arl Popper)的科学哲学观,任何科学理论都有其“可证伪性”。我国目前的劳动教养制度在合法性、合理性、监督制约性、救济性方面都存在着可批判性,已经与当今社会的法治精神背道而驰。因此,我们应该废除劳动教养制度。     

构建和谐社会的劳动价值分析

和谐社会建设的关键在于经济关系和谐,而经济关系和谐的关键在于利益分配问题的合理解决,马克思主义劳动价值论则是解决利益分配问题的理论指导。文章立足于马克思主义劳动价值论,对当前我国经济实践中出现的利益群体——生产劳动者、要素所有者、非生产劳动者的利益分配问题进行了分析,指出劳动价值论是构建和谐的社会生产关系不可替代的理论武器,为构建和谐社会提供了经济学的理论支持。     

国际社会对贸易自由化与国际劳工标准的辩论

20世纪 90年代以来 ,随着全球化和贸易自由化的迅猛发展 ,引发了国际社会关于贸易自由化与国际劳工标准挂钩的辩论 ,各种相关的国际组织和工会对此问题展开了激烈的争论 ,虽然最终并没有争出胜负 ,但也在某些方面达成了共识。     

Small Gestures and Acts of Grace: An Interview with Germaine Koh

Knitwork is an 80-metre long work generated by unraveling cast-off garments, and reknitting them into a wide blanket. The piece is visually rich: bands of bright colours, softer shades and painterly mixes. The artist Germaine Koh, who lives and works in Canada, conceived the piece in February 1992 as a life-long project. It has since been shown in galleries across North America, Australia and, most recently, in 2002, at the British Museum in London, where it cascaded down marble steps in the Great Court. Knitwork is reminiscent of the work of feminist artists of the 1970s (such as Judy Chicago and Miriam Schapiro in the United States, or the Feministo group in Britain), work that commented on the devaluation of both domestic labour and craft, particularly with regard to textiles, traditionally associated with women. Although Koh intends this reading, Knitwork is one of a series of-what might be described as-conceptual art projects that she has exhibited over the last decade. These focus on the ways in which we invest time and effort in seemingly mundane activities, what Koh describes as 'the weighty psychic accretion of everyday habits and mundane debris'. By using commonplace objects, abstracting them or changing their context, she aims to stimulate reflection about how we interact, and the tokens or gestures we use. Sometimes Koh knits alone, privately; and, at other times, publicly, when the piece is on exhibition, transforming it from object to performance. By 1998 the piece had 'consumed' more than 260 garments and was over 60 metres long. By 2002 it had grown to 80 metres, including nearly 300 garments, and weighing 400 pounds. Koh describes Knitwork as a comical object, somewhere between the sublime and the ridiculous. Yet, because it has both its past and future written into it, it contains a certain melancholy. It is a measurement of a life, its output, and also its duration, each stitch a record of a decision, and of a moment in time.