城市化进程中新疆少数民族文化遗产的法律保护研究

城市化进程中少数民族传统文化的生存危机日益加剧,少数民族文化遗产保护成为一个引人关注的焦点问题。多民族聚居的新疆拥有丰富的少数民族传统文化资源,城市化的逐步推进加快了少数民族传统文化的式微与流失。城市化背景下如何运用法律手段加强少数民族文化遗产的保护以实现传统文化的现代转型,同时实现城市化与文化遗产保护之间的良性互动以促进社会全面发展,这不仅是一个理论问题,同时也是一个紧迫的现实问题。     

大众文化与农民犯罪之联系

大众文化的普及与农民犯罪的发展表现出某种同步性,这是两者存在内在联系的深刻反映。大众文化本身的一些特征表明,其是诱发农民犯罪的重要因素。在大众文化环境下,农民犯罪总量将上升,性质将愈来愈严重;侵财犯罪和性犯罪将增多,且日益多样化;团伙犯罪将增多,且日益有组织化;流动犯罪将增多,且日益向城市发展。     

试述中国传统的立法模糊性特点

模糊性是中国传统立法的一大特点。作为一把双刃剑,中国传统立法的模糊性在历史上表现出了正反两方面的作用。在中国现代立法实践中,必须通过合理的措施尽量避免传统立法模糊性弊端的发生,维护法律的权威。     

浅谈企业文化建设

培育和建设新时期的现代企业文化,必须重视主体思想建设,特别是企业领导者的思想建设;必须加强工作网络建设;必须培育适应新时期发展的文化心理,并实现文化的不断创新。     

社会治理视角下的彝族教育经典《玛牧特依》

彝族著名教育经典《玛牧特依》,蕴涵着丰富的道德教育智慧,基于推进国家治理体系和治理能力现代化背景下,运用社会治理理论,从《玛牧特依》的凝聚力、向心力、约束力、吸引力和影响力五个维度切入,挖掘出《玛牧特依》的五个核心思想,即教育、廉耻、礼仪、仁善、慎独。其中,教育是《玛牧特依》的主旨和出发点,廉耻是《玛牧特依》的精髓和道德底线,礼仪是《玛牧特依》的大德和最高法律准则,仁善是《玛牧特依》的核心和道德宗旨,慎独是《玛牧特依》的落脚点和最高道德境界。《玛牧特依》在调节人与自然、人与人、人与社会之间的关系中发挥着积极作用,为彝区创新社会治理模式提供了一种新思路,应该凝聚《玛牧特依》文化力量,协同发展,多元共治。     

People and places left behind: work,culture and politics in the rural United States

Using interview and survey data, we argue there are three types of places in the rural United States, and that their social and economic conditions help us understand emerging political trends, including the rural support for Donald Trump. More rural votes were cast for the Republican presidential candidate in 2016 than in other recent elections, yet shifts to Republican votes were greatest in places undergoing the most significant economic transitions. Work in rural communities has been a source of pride and cultural identity for people as well as places, but many feel the new economy is not working for them.     

Labour and the Culture Wars of Modern Politics

Anyone who attempts to understand and reverse the major defeat suffered by Labour in the December 2019 general election needs first to appreciate why comparisons with the defeats of the 1980s are so unhelpful. In 1983 Labour was all but wiped out across southern England, but held on comfortably across the ‘red wall’. By contrast, in 2019 Labour did well in cities and university towns across the south, and appears to have solved its historic problem with the southern, educated middle class. However, this has been at the expense of alienating working class voters across the country, not just in its former industrial heartlands. But this is not inevitable. A reanalysis of testimony from hundreds of interviews with working people across England from the 1940s onwards allows insights into attitudes and values that are often obscured by survey techniques. Crucially, it points to a broad-based vernacular liberalism at odds with the culture wars model of a terminal crisis for social democracy.     

The effects of national cultures on two technologically advanced countries: The case of e-leadership in South Korea and the United States

The increased use of information and communication technologies (ICTs) has triggered enormous innovation in the public sector and created positive public value at the managerial, delivery of services, and policy levels. However, these positive outcomes do not automatically accrue simply by adoption of ICTs as public leaders can fail to adopt relevant new ICTs, use them poorly, or use them in ways that actually diminish public value, which raises the question of the importance of e-leadership. This article examines e-leadership and innovation capacity at the individual public manager level and fills in some gaps about the practice and implementation of ICTs in the public sector. We explore eight research questions useful in theorizing about e-leadership, develop constructs of e-leadership, and describe the current development of e-leadership. By comparing e-leadership in two country settings (South Korea and the United States), we also overcome the limitations of the existing Western-oriented studies about innovations in the public sector. In addition to the growth of e-leadership use and requirements for a variety of competencies equivalent to, but separate from, traditional communication competences, we find that national cultures exert significant influence on the major constructs of e-leadership, which implies that an effective e-leadership strategy should consider cultural contexts seriously.     

Just Use What You Have: Ethical Fashion Discourse and the Feminisation of Responsibility

ABSTRACT

The rise of fast fashion has meant that young women (even those on relatively low incomes) are able to ‘regularly consume and discard fashionable clothing’ [Buckley, Cheryl, and Hazel Clark. 2012. “Conceptualizing Fashion in Everyday Lives.” Design Issues 28 (4): 18–28. doi:10.1162/DESI_a_00172., 21]. While this development may be aligned with the democratisation of fashion—the fact that the supply chains that deliver fast fashion are not consistent with the principles of global democracy is now also relatively common knowledge in the democratised West. This, along with growing awareness of the ecological harms associated with the fashion industry has contributed to what Elke Gaugele [2014. Aesthetic Politics in Fashion. Vienna: Sternberg Press] has termed the ‘ethical turn’ in fashion. However, despite the fact that young women are often not deemed capable of translating their (ethical) attitudes into (ethical) behaviours [McNeill, Lisa, and Rebecca Moore. 2015. “Sustainable Fashion Consumption and the Fast Fashion Conundrum: Fashionable Consumers and Attitudes to Sustainability in Clothing Choice.” International Journal of Consumer Studies 39 (3): 212–222], nor able to be ‘trusted to consistently make good decisions’ [Brooks, Andrew. 2015. Clothing Poverty: The Hidden World of Fast Fashion and Second-Hand Clothes. London: Zed Books, 241], they are also increasingly being called to recognise their individual role in the politics of global fashion supply chains. Drawing on examples from scholarly and popular discourses as well as online peer to peer communications, this article explores the historical moment of fast fashion as an instance of both the feminisation of consumption and the feminisation of responsibility.     

东北老工业基地全面振兴中的劳模文化价值探析

东北老工业基地的劳模文化集中表现为以"爱岗敬业、争创一流、艰苦奋斗、勇于创新、淡泊名利、甘于奉献"为本质内涵的劳模精神,是东北老工业基地全面振兴的重要精神资源,应充分发挥其在全面振兴东北老工业基地中的重要价值。使劳模文化融入到政府的建设中,企业的实践中,人才的培养中。把劳模文化融入培育和践行社会主义核心价值观的全过程。