论伊斯兰教在马来西亚政治中的作用和影响

本文主要分析伊斯兰教在马来西亚政治中的作用和影响。文章回顾了马来西亚政教关系的演变过程,分析了伊斯兰教在其现行政治结构中的影响,指出重视伊斯兰教因素在对抗反对党、维持现有君主立宪制、推行经济政策和处理外交事务中起着重要的作用;展望了2013年5月大选之后即在纳吉布总理第二任期中,伊斯兰教在马来西亚政治中可能出现的新变化。     

The shaman hunts and the postwar revival and reinvention of Okinawan shamanism

In the 1930s and 1940s shaman hunts (yutagari) were conducted by the Japanese Special Higher Police in Okinawa, Japan's most southern and remote prefecture. This was not the first time that attempts had been made to remove these women from Okinawan society. The fact that the yuta were hunted down and incarcerated, driven underground, and in some cases executed says much about how influential and threatening Japanese authorities perceived them to be. At the end of the Battle of Okinawa, more than one quarter of all Okinawan civilians were dead, and in many cases their remains were unrecoverable due to the extent of the destruction. The absence of appropriate mortuary rituals and religious specialists to perform these rituals, many of whom had been removed by authorities, led to severe spiritual dislocation for many Okinawans. In the chaotic postwar environment a path was opened for the revival of the previously hunted shamans to treat those who had suffered physical, family and spiritual loss, through providing help for these clients in dealing with settling the unsatisfied dead. It also led to the emergence of the ‘new’ yuta, those shamans who followed different routes to becoming religious advisors. This paper first outlines some of the circumstances that led to the shaman hunts, and then assesses the role of the Battle of Okinawa and its aftermath in rehabilitating shamanism in postwar society.     

论邪教犯罪对公民私法益的侵害与刑事立法

邪教犯罪不是一般的有组织犯罪,而是对社会危害特别严重的有组织犯罪,它不仅侵害了刑法法益中的国家和社会的公法益,而且,严重地侵害了公民的私法益,即严重地侵犯了公民的人身权和财产权。面对邪教犯罪的侵害,我国刑法典突出了对国家、社会公法益和公民私法益的保护,即着重保护国家法律、法规的实施、社会秩序的正常和公民的人身权、财产权安全。但我国刑法的规定相当不完善,其主要缺陷是立法不系统、犯罪主体范围规定得过于狭窄,没有突出特别法与普通法的区别等,这些缺陷影响了我国对邪教犯罪的打击与控制。     

恐怖主义的宗教因素分析

本文通过分析当今世界的恐怖活动事件，指出与恐怖主义有关的宗教并非真正意义的宗教，而是宗教极端主义，是歪曲了的宗教。宗教并非恐怖活动产生的根源，而是其利用的工具。廓清了恐怖主义与宗教的关系，为更好地打击恐怖主义提供了理论支持。     

试论马克思主义信仰

本文简要论述了四个方面的问题：其一，信仰的涵义以及信仰、理想和信念的关系；其二，从理论上和实践上简要论证了马克思主义信仰是科学的信仰；其三，从比较马克思主义信仰与宗教信仰的不同，阐明了马克思主义信仰是我们唯一正确的信仰；最后，在新的历史时期，信仰呈多元化态势，马克思主义信仰面临挑战，重新正确认识和坚定马克思主义信仰，是我们刻不容缓的神圣使命。     

宗教与邪教--中华民族文化古今渊源辨析

宗教不仅是一种社会意识形态,而且是一种社会历史现象.其本质属性是对超自然、超人间力量的崇拜.民间秘密宗教包含着秘密宗教与秘密结社的双重含义,具有异端性和反叛性,活动常处于秘密和非法状态,常常被主流社会界定为异端邪教.当代邪教是指具有严重犯罪性质的伪似宗教组织.它打着宗教旗帜,神化教主,制造异端邪说,精神控制信徒,秘密建立非法组织,从事违法犯罪活动,常常以极端的手段与现实社会相对抗,严重危害公民人权和社会秩序.应开拓新型思维范式,运用多学科的理论范畴,考察当代社会复杂纷纭的宗教、泛宗教现象,确立宗教、准宗教、伪似宗教、邪教的系列类型,积极引导传统宗教,发挥其有益的社会功能,治理邪教势力,防范其危害社会的稳定.     

The Wang Lixiong prophecy: ‘Palestinization’ in Xinjiang and the consequences of Chinese state securitization of religion

ABSTRACT

In Your Western Regions, My Turkestan (2007), Chinese dissident Wang Lixiong warned of the ‘Palestinization’ of the Xinjiang question, defined as reaching ‘a critical point in time’ where Uyghurs and Han Chinese enter an interminable ‘ethnic war’. Following the knife attack on Han civilians in Kunming (2014), seen by many as an act of Uyghur terror, Wang reminded us that he had foreseen this trajectory seven years earlier. This article outlines Wang’s six interpretations of ‘Palestinization’ in the Xinjiang context, then shows how tightened regulations on religion and intrusive religious policing was the main catalyst for local retaliatory violence in 2012–2015. I contend that state securitization of religion was counterproductive, heightening societal insecurity and promoting inter-ethnic conflict between Uyghur and Han communities. In Chen Quanguo’s era of ‘de-extremification’, the state’s purported attempt to ‘purify’ Islamic practice continues to be experienced on the ground as violation of pure, halal space.     

全球化背景下我国宗教面临的问题和挑战

全球化不仅对人类的经济活动,而且对人类的文明和生活日益产生着广泛而深刻的影响,它在为人类的发展提供了机遇的同时,也给人类带来了风险和挑战。宗教作为一种意识文化生活已与全球化形成了一种互动。随着我国加入WTO和进一步对外开放,我国宗教面临的问题和挑战会更加显现。为此,我们必须以“三个代表”重要思想为指导积极应对全球化背景下我国宗教所面临的问题和挑战。     

辩证认识宗教与社会主义关系的两重性

宗教是一种意识形态,也是一种社会组织,与社会主义既有对立的一面,也有相协调的一面。宗教与社会主义关系的这种两重性决定了它将在社会主义条件下长期存在,并不断发挥积极的社会功能。宗教信仰自由政策是基于客观现实的理智、慎重、科学的选择。必须在保障公民宗教信仰自由的前提下,积极引导宗教与社会主义社会相适应。