兴黔之路——略论贵州“后发赶超”的战略支撑

回顾改革开放以来,尤其西部大开发以来贵州的发展历程,贵州在选择和实施总体发展战略中,更需要找准能够影响和带动发展全局的战略支撑。走＂后发赶超＂之路,是贵州发展的时代要求和当然选择。实施＂工业强省＂和＂城镇化带动＂两大战略,将成为＂十二五＂期间撬动贵州经济社会全面加速发展的战略支撑,为贵州的＂后发赶超＂打下坚实基础。     

Can justice be achieved for slave descendents in Mauritius?

This article discusses challenges to achieving justice for slave descendents in Mauritius 177 years after the abolition of slavery. It reflects on the 2009 institution of a Truth and Justice Commission (TJC) in Mauritius to investigate the legacies of slavery and indentured labour. It is argued that time, the ethnic and cultural complexity of Mauritius as well as the TJC itself makes it difficult for Mauritians to achieve restorative justice for slave descendents. Reviewing transitional and restorative justice, the article argues that the Mauritius case study is potentially useful to reflections on the issue of social justice for ancient atrocities and for reflections on the challenges of reparations in complex and democratic societies. It concludes that the greater participation of civil society is required in decisions regarding reparations and that such decisions need to be grounded in contemporary and democratic approaches to achieving justice and the protection of human rights.     

《虚假的事实》:印度民族自我的“寓言”

耶谢巴尔是印度现当代进步主义文学的代表作家,他的创作以现实主义的描绘,关注祖国和民族的前途与命运,表现出强烈的爱国主义精神和人道主义情怀。他创作于20世纪50年代的长篇小说《虚假的事实》,以印度独立前后纷繁复杂的社会现实为背景,通过生动的情节和艺术的形象体系,以文学虚构叙述,重新建构印度的"民族自我",是后殖民语境中印度民族自我的"寓言"。小说在印巴分治、教族冲突的民族灾难反思中,提出正视现实,清理殖民统治带来的文化后果,革除独立政府新权贵的种种弊政,经过历史风雨的洗礼后,建设一个进步繁荣、平等团结、理性奉献、自力更生、代表民众利益和愿望的新的民族自我。这个"民族自我"在小说主人公达拉与和布兰身上得到"寓言"式的体现,达拉的经历和命运是印度民族的象征性写照,她勤勉温雅、宽容仁慈、正直清廉的性格,是新的"民族自我"的人格化。小说的构思也艺术地体现了寻求"民族自我"的突出特点:在历史框架中虚构情节,民族知识分子聚会,本土风习描写,坚信民族光明前程的结局。小说在表现耶谢巴尔一贯的创作思想和艺术风格的同时,鲜明地体现了探讨"民族自我"的主题。     

国家公园法是否应当确认游憩功能

研究者对于正在制定的我国《国家公园法》是否应当确认游憩功能,尚有争议,这将直接影响该部法律的相关制度安排。否认立法应确认游憩功能的观点,具有保护环境的合理性,但未关注国家公园的全民共享性,未以发展的眼光看待保护理念与国际潮流的顺应,欠缺科学性。通过立法确认国家公园的游憩功能具备自然基础、现实基础和社会价值。国家公园游憩功能的法律确认与制度安排,以游憩功能的法律属性界定为核心,游憩不是自然权利及法定权利,也不是主观权利,只能是客观秩序,公众无法向国家提出诉求,游憩利益只有依托国家履行义务才能实现。我国《国家公园法》的相关制度安排,应以管理主体的职责配置为重心,充分保障游憩这一客观秩序的实现。     

检察机关自行补充侦查制度研究

在退回补充侦查制度已经出现了实体功能有限、程序功能异化以及衍生检警矛盾等诸多流弊的情况下,学界仍然致力于进一步完善这一制度的理论构建,始终忽略了自行补充侦查所具有的理论与实践上的价值,原因在于我们对检察机关自行补充侦查的认识存在偏差。自行补充侦查并非旨在为公安机关的侦查提供"帮手",而是需要强调其"监督者"与"引导者"的角色。对于完善补充侦查制度来说,检察机关自行补充侦查具有关键意义,更重要的是,自行补充侦查制度亦为检察官客观义务的履行、审判中心主义的刑事司法制度改革以及当前检警关系的改善所必需。     

论抢劫罪、强奸罪客观行为之异同

对于抢劫罪与强奸罪的客观行为,在目前我国的刑法基本文本中表述是大致相同的.由此,在学界,关于如何理解刑法第263条抢劫罪与刑法第236条强奸罪的客观行为有了一定的争议.在目前我国刑法文本的框架下,采取体系解释的方式,两个条文中共同存在的“暴力、胁迫或者其他方法”的客观行为具有较为巨大的差异性和不同性,基于两个条文的自身...     

公安院校教育改革的几个关键问题

当前,公安院校教育改革迫切需要处理好几个关键问题,这就是公安教育的模式问题、人才培养目标问题以及公安教育的市场化问题。在教育模式上,现阶段的模式应当是兼顾学历教育和职业培训的双轨制,而未来的发展目标则是由公安院校专门负责职业培训的单轨制模式;在人才培养目标上,当前更需要的是专业化人才的培养;在公安教育的市场化问题上,适度的市场化才是符合现代警务实际需要的教育机制。     

重新审视暴力手段的基本特征

揭示明确暴力手段的内涵,应当注意把握其基本特征。暴力手段的主观特征包括故意性、目的性两个方面,客观特征包括作为性、强制性、对象性三个方面。     

“To not hate”: reconciliation among victims of violence and participants of the Greensboro Truth and Reconciliation Commission

The Greensboro Truth and Reconciliation Commission (GTRC) was an intervention promoting reconciliation among the victims and community affected by the 1979 Greensboro Massacre in North Carolina. An exploratory qualitative research design was used, in which in‐depth, open‐ended interviews were conducted with victims of the Greensboro Massacre who subsequently participated in the GTRC (n = 17). Findings revealed a typology of reconciliation that includes cognitive–affective, behavioral and social reconciliation. Respondents displayed different orientations in how they prioritized reconciliation with the twin goals of seeking truth and justice. The GTRC did contribute to interpersonal reconciliation, and can be a useful model of communities working to recover from violence. The cognitive–affective, behavioral and social typology of reconciliation can be used to assess other interventions aimed at promoting reconciliation. Individuals’ personal orientations towards reconciliation can also be used to explain different reactions among people to restorative justice efforts.     

A historical and dignity‐centred perspective on Haiti's struggle for justice

Abstract

In 1804 Haitian and African revolutionaries defeated their French former masters to achieve the only successful slave revolt in history. In C. L. R. James's (1963, 391) standard account of this event, it is described as the moment West Indians first became aware of themselves as a people. Slavery was abolished and Haiti was transformed to a legal sanctuary for all Africa ‐ descended people seeking freedom; a great justice milestone. However, the country's subsequent 200‐year history has been dominated by the struggle for justice; crippled by a dysfunctional judicial system with ‘justice’ bought and sold to the highest bidder. What justice? Better yet, whose perspective of justice? This article attempts to explicate a Haitian conception of justice by looking at the historical underpinnings of justice theories in Haiti, the ‘inside‐the‐court formal system and the outside‐the‐court form of community justice’ (Moore 1992, 15). It argues that for any system of justice to work it must be based on a Haitian perspective of justice grounded in Haiti's history and its dignity‐centred approach to justice.