论公安机关处置群体性事件的指导思想及对策

公安机关正确处置群体性事件的指导思想是坚持党委、政府的统一领导,牢牢把握人民内部矛盾的性质,坚持“以人为本”、“以民为本”的观念;在履行、发挥耳目、参谋和先锋职能作用的基础上,依照事件的萌芽、发生、发展、消解四个阶段采取相应的对策。     

增强司法机关权威性的对策思考

司法改革的目标在于促进司法公正,提高司法机关的权威性。提高司法机关的权威性,需要增强司法机关的相对独立性,做到这一点,有三个方面的对策,一是观念上深入理解司法为民,切实从人民对司法的需求出发;二是立法上为司法改革清除阻碍,由全国人大制定司法改革法;三是进一步建立和完善法官身份保障制度,厘清司法机关与行政机关职权关系,避免行政对司法的干预。     

用民生建设统领经济建设——陕甘宁边区经济建设的历史经验新探

高度关注民生事业和民生建设,用民生建设统领经济建设,是中国共产党在陕甘宁边区执政时期领导经济建设最重要的历史经验。在陕甘宁边区经济建设史上,民生建设对经济建设的统领,体现在边区人民经济的发展,注重边区人民的健康卫生、教育事业和社会保障体制的建设等方面。此外,还体现在对生态建设及其与经济建设和谐关系的初步认识和政策实践上。     

构建以人为本的“中国模式”

改革开放以来形成了经济发展的＂中国模式＂。目前的＂中国模式＂是过渡性的,既包括物本模式因素,又包含人本模式因素。在物本模式因素的影响下,一方面带来了经济的高速增长,另一方面也带来了许多经济社会问题,使经济社会难以可持续发展。现实要求我们必须加快向人本模式转变,即用科学发展观的核心理念＂以人为本＂统领经济发展方式转变,更加注重人的发展;通过注重转变人的发展方式逐步建立经济发展的＂人本模式＂。     

儒家的自然法思想

中华法系深受儒家思想影响。儒家以天理为其评价社会规范的最高准则,并将自己的政治理想和社会理想融入其中,认为"礼治"是社会治理的最佳手段。这种"天理"观是自然法思想的表现。礼是自然法的现实化,而贯穿在这种社会治理思想中的是一种朴素的"民本主义"。虽然这种自然法思想的发展不能和西欧自然法思想的发展相提并论,但确实起到了抑制"人治"恣意的作用。     

当前影响和谐警民关系的原因及对策探析

当前影响警民关系的四个重要原因是：警察职能泛化、队伍自身素质不高、执法公信力不强、缺乏高品位警察文化支撑。构建和谐警民关系要从规范警务建设、提高能力建设、加强执法公信力建设、强化队伍廉政建设、加强警察文化建设等方面着眼。     

Disabled Istanbulites’ everyday life experiences as ‘urban citizens’: accessibility and participation in decision-making

This article assesses whether the everyday experiences of disabled Istanbulites can be considered from an urban citizenship perspective. To this end, Lefebvre’s notion of the ‘right to the city’ and its relationship with the literature on urban citizenship and Disability Studies is discussed, and two broad categories of analysis are presented to elaborate the issue in the case of Istanbul. These are, namely accessibility – to space, but also to education, health, and employment – and participation in decision-making. Interviews show that the limited rights-based discourses, which guided the institutional transformation of the greater and district municipalities in the early 2000s, have had almost no impact on the everyday experience of disabled Istanbulites. Istanbul remains a largely disabling city with major problems of accessibility and no room in decision-making processes for disabled people. Unfortunately, current developments do not point to the possibility of a more powerful practice of urban citizenship.     

Between Two Worlds: Indigenous Leaders Exercising Influence and Working across Boundaries

Although there has been considerable commentary and debate relating to Indigenous political leadership, less attention has been given to the emergence of Indigenous leaders working to improve Indigenous prospects from within the worlds of community development, management, and administration. Based on in‐depth interviews with a cohort of emerging Indigenous leaders in these situations, we found that these leaders are producing their own style of leadership, drawing on their Indigenous identity as a resource, while negotiating the policy and other demands of white Australia. The style of leadership that is emerging has its own distinctive attributes, being more relationally based than is the norm. We suggest that these differences have an important cultural dimension, but also relate to the strategic and tactical challenges of managing ‘two‐ways’. We conclude that these characteristics may be difficult to recognise and reward in organisations where leadership is conceptualised in more instrumental terms.     

构建和谐社会过程中加强出狱人安置工作的思考

构建社会主义和谐社会,是我们党理论创新的又一重大成果。党的十六届六中全会明确提出:社会和谐是中国特色社会主义的本质属性。在构建和谐社会过程中,加强出狱人安置工作,降低重新犯罪率,对实现构建和谐社会的目标具有重要的意义。加强出狱人安置工作需要对出狱人保护进行立法、建立出狱人保护组织、转变出狱人安置方式。同时改革现行的监狱对服刑人员进行职业技术教育的内容,提高出狱人回归社会后的生存能力。     

Tracing the terrain of Indigenous food sovereignties

Food sovereignty scholars are increasingly re-conceptualizing sovereignty by accounting for its diverse expressions across space according to specific histories, identities, and local socio-ecological realities and dynamics. In grappling with the multiple bases of sovereignty, attention has been directed toward Indigenous food sovereignty in North America. Specifically, food scholars are examining how the regeneration of Indigenous food harvesting and sharing practices shapes movements for decolonization and self-determination. While this is a crucial and much-welcomed intervention, much more is needed to understand the diverse Indigenous political and legal orders and authorities that shape how multiple Indigenous food sovereignties are lived every day across diverse landscapes. In this contribution, I examine how Anishinaabe people in and beyond the Treaty 3 territory in Ontario, Canada, protect and renew their food harvesting grounds, waters and foodways through everyday acts of resurgence that are rooted in their law of mino bimaadiziwin.