土地革命时期毛泽东信念观探析——重温《井冈山的斗争》与《星星之火， 可以燎原》

1927年大革命失败后,中国革命进入了十年土地革命时期。期间党与红军内部出现了右倾悲观思潮,并几度提出红旗到底打得多久的疑问。对此,毛泽东在《井冈山的斗争》与《星星之火,可以燎原》等著作中给予了科学回答,形成了毛泽东信念观:坚定信念创建农村革命根据地;坚信红色政权的发生、存在与发展既是可能的,也是必然的;坚信星火必燎原,中国革命高潮必将到来。毛泽东信念观的形成是大革命失败后时局变化的产物,是实行正确政策的必然结果。     

System management and compensatory parenting: Educational involvement after maternal incarceration

Research has demonstrated that paternal incarceration is associated with lower levels of educational involvement among fathers and primary caregivers, but little is known regarding caregiver educational involvement when mothers have been incarcerated. In this study, we present the first analysis of variation in school- and home-based educational involvement by maternal incarceration history, pairing survey and interview data to connect macro-level group differences with micro-level narratives of mothers’ involvement in their children's education. Our survey data demonstrate that children of ever-incarcerated mothers experience increased school-based educational involvement by their primary caregivers, regardless of whether the caregiver is the mother herself. Our interview data point to compensatory parenting as a key motivating factor in educational involvement, wherein a caregiver endeavors to “make up for” the child's history of maternal incarceration. Findings add to the literature demonstrating maternal incarceration as a distinct experience from both paternal incarceration and material disadvantage alone, and they suggest the need to explore the role of schools as potential points of productive institutional involvement for mothers with an incarceration history.     

Making mothers: parenting classes in a women’s jail

In the wake of the War on Drugs, more mothers are incarcerated in US prisons and jails than ever before. Parenting classes have become ubiquitous in penal facilities that incarcerate women, but research about mothers’ experience in parenting class is limited to measures of efficacy about things like parenting attitudes and mental-health indicators. This study supplements existing research by adding an ethnographic lens to women’s experiences with parenting classes during incarceration. Drawing on 18 months of participant observation in the women’s unit of a county jail and 83 interviews with incarcerated mothers, I analyze incarcerated mothers’ experiences with parenting classes. Staff and inmates used parenting classes to create ways for women to do mothering during incarceration. Mothering in your head, longing to mother, and guilt as mothering enabled incarcerated mothers to maintain their identities as mothers despite their separation from their children. However, these practices could also be poor substitutes for spending time with children and did not necessarily reflect the reality of women’s lives outside of jail. These ways of doing mothering from afar were also a form of social control for the penal institution, as these mothering behaviors were consistent with being a good inmate.     

Remembering Benalla migrant camp

Abstract

The former migrant camp at Benalla (1949–1967) is one of the least publicly remembered of twenty-three similar centres which provided temporary housing for non-British arrivals in post-war Australia. One of Benalla’s keenest observers saw it as ‘a sad and tragic camp where widows and single mothers were sent’. Another claimed that, as a consequence, it had ‘peculiar difficulties’. The camp ended miserably with the forced relocation of several widows and their families who had been resident in Benalla’s ‘short-term accommodation’ ever since their arrival in Australia seventeen years before. Migrant camps, like Benalla, are difficult heritage places. They raise embarrassing questions about discrimination against the non-British, family separation, forced movement and the inadequacy of support services for the most vulnerable. Benalla has hitherto seen no grand camp reunion, plaque, memorial, public history or heritage listing which raises questions about the perceptions and experiences of the facility while it operated and broader questions about remembering and heritage-making. Benalla was a unique migrant centre and as such provides rare insight into the place of single refugee women and their children within the frames of national/state, local and migrant family heritage.     

人权的普遍性根据与实现人权的文化前提

人的自由的绝对性使人拥有绝对的人权,维护与实践人权作为一种自觉的要求,要以对人的自由本质与绝对权利的自觉为前提,也就是要以启蒙文化为前提,而启蒙文化需要由文化启蒙来造就.这意味着,既不可能以武力推行人权,也不可能以任何文化传统的特殊性为借口拒绝人权.人权的绝对性与民族主义国家理论并无学理上的关联,一个主权实体内部的人权...     

大麻遗传标记的法医学应用研究进展

大麻是大麻科大麻属一年生雌雄异株的草本植物,其内含有具有强烈成瘾性和麻醉性的四氢大麻酚(THC).大麻价格低廉、获取方便、且受到一些国家和地区合法化的影响,目前已成为滥用最广泛的毒品之一.因此,大麻植株的鉴定对于打击毒品犯罪、维护社会稳定具有重要意义.近年来,基于DNA遗传标记的大麻鉴定为案件侦破提供了新的技术手段,针...     

Succession strategies in the Pyrenees in the 19th century: The Basque case

Basque customs in the Old Regime dictated the traditional succession rules of aînesse intégrale, which entitled the first-born male or female child to inherit all family assets (house and land) upon marriage. He or she was then to cohabit with the parents as a stem family, thus securing the transition and continuity of the house. With the implementation of the Civil Code in the 19th century, these ancient succession practices were abolished, forcing families to partition their assets equally among their children. Family reconstitution, succession records, and land registers of the 19th century indicate that, despite the new law, Basque families circumvented the law to transmit their property to one child, thus avoiding partitioning and securing continuity of the house. To perpetuate their ancient succession practices, families elaborated new strategies, showing flexibility toward traditional practices (especially aînesse intégrale) and making concessions to the heir or heiress, spouse, and siblings. They adapted the customs to the new law while maintaining the most essential prerogatives of ancient family traditions (single inheritance) for the survival of the “house system”.     

‘Done to death by father or relatives’: Irish families and infanticide cases, 1922–1950

In February 1929 the Bishop of Ossory commented on the fact that in Ireland illegitimate infants were often ‘done to death by father or relatives’ (Irish Catholic, 16 February 1929). There were many instances where family members of unmarried women who gave birth were the sole defendants or co-defendants in infanticide cases in post-independent Ireland. Although illegitimate infants were ‘done to death’ by their fathers in a number of cases that were tried at the Central Criminal Court in Dublin between 1922 and 1950, this article will focus on cases where infants were murdered or suspected of having been murdered by relatives of the birth mother both in the Twenty-Six Counties and in Northern Ireland (Irish Catholic, 16 February 1929). For the purposes of this article I have referred to the murder of illegitimate infants as ‘infanticide’ even though there was no separate charge of infanticide in the Irish Free State until 1949. The English infanticide acts of 1922 and 1938 also applied to Northern Ireland. This article discusses the motives of the relatives of single mothers who played a part in the deaths of illegitimate infants. Unmarried motherhood was severely frowned upon in Ireland and the relatives of single pregnant women assisted their female kin in destroying the evidence of extra-marital conception in order to protect the family's honour and moral reputation in the wider community. The records of infanticide trials provide a great deal of insight into the ways in which mainly working-class families dealt with the strain of pregnancy outside wedlock in Ireland between 1922 and 1950.     

SNP genotyping of forensic casework samples using the 52 SNPforID markers

The analysis of degraded DNA is one of the biggest challenges in forensic casework. SNPs, which can be amplified using small amplicons, have previously been successfully applied to the profiling of forensic evidence that could not be analyzed using conventional STRs. Here we selected the 52 SNPforID SNP markers, with amplicons that ranged in size from 59 bp to 115 bp, and used them to profile a range of casework samples from Malaysia. DNA degradation is a common problem in Malaysia due to the high temperatures and humidity. To carry out the study we modified the 52 SNPforID markers into four 13-plex SNaPshot assays to enable easier interpretation of profiles on the ABI PRISM^® 310 and 3500.Fifty-one crime samples comprising bloodstains on cloth, swabs, and a mat and 2 swabs of trace DNA from 10 crime scenes in Malaysia were profiled after DNA extraction using a phenol–chloroform method. The samples were also subjected to STR analysis using the Powerplex^® 16 system (Promega), which resulted in only 17 full profiles and 9 partial profiles; using SNPs, 36 full profiles and 5 partial profiles could be generated.     

Mothering as a citizenship practice: an intersectional analysis of ‘carework’ and ‘culturework’ in non-normative mother–child identities

In this article, a comparative analysis is presented of two ethnographic case studies on mothering practices in Belgium. Interviews with, and participant observation among, both undocumented migrant mothers from the South and Belgian white adoptive mothers of black Ethiopian-born children provide an insight into the way in which mothering plays an important role in the pursuit of citizenship. In our analysis, we draw on critical theorizations of citizenship from feminist, multicultural and globalization perspectives, and of care, intimacy and the affective in order to show how mothering can be viewed as a citizenship practice that transcends boundaries of the private, public and the nation. In their ‘carework’ and ‘culturework’, both undocumented migrant and white adoptive mothers negotiate prevalent ideologies of mothering that are often exclusionary of their own and their children's sense of identity and belonging. Their mothering involves building new networks and strengthening their children's identities in culturally creative ways. We argue that although these mothering practices are embedded in a multiplicity of intersecting privileges and inequalities, within restraints imposed by the nation-state context, this carework attests to the agentic capacity of mothering and its potential to affect politics of inclusion, recognition and changing hegemonic understandings of citizenship and belonging.