高原鼠兔是我们的朋友

任何一个在青藏高原上漫游的人都能发现多种五彩缤纷的鲜花和鸟,甚至是大型的哺乳动物,诸如藏原羚和西藏野驴。那些热爱大自然的人会为此而感到·凉叹。然而,他们可能忽略一种很像老鼠,但是没有尾巴的小动物,它们往往在草丛问疾驰而过,窜入洞穴中。但是,如果你停下脚步,静静地等待,就会看到它们的头探出洞口,四处张望,它们长着毛茸茸的脸,有着明亮的眼睛和圆形的耳朵。     

羌塘的藏野驴

2006年的冬天,西藏双湖地区的降雪较少,草地一片枯黄。每天下午吹起的大风掠过宽广的湖盆地区,撕扯着地面上低矮稀疏的植被,卷起一阵阵尘土。大部吩的河流和湖泊都己冻结,地面也被冻得极为结实。我和双湖农牧局的昂玛和扎西,一行3人,在这个冬天里驱车穿越了双湖北纬34度以南的大部分区域,寻找并计数生活在那里的各种野生动物,其中最主要的目标是藏野驴。     

雪豹 高原上分布最高的猛兽

生活在高原的人们听到过青海的深山里有雪豹,但真正见到雪豹的人不多。即使天天在雪豹活动的大山里放牧的牧民,也极少看到雪豹。偶尔圈在羊圈里的羊在夜里被野兽叼走或咬死吃掉,人们从家畜遭到伤害的现场脚印或伤害家畜的方式,推断是被哪种野兽伤害,其中少不了雪豹。     

走进冷艳的可可西里

<正>青藏高原的冷艳和纯净,是它让人着迷的魅力所在。而在这个广大而风格独特的雪域里,可可西里无疑是更特别更出彩的地方。因为它的寒冷、它的远离人间、它的鬼魅和后来出现的枪声……忽然,宿志萌动,打点行囊,一两天就踏上了去可可西里的路。     

野性的呐喊 高原生灵的多声部合唱

乍一看,三江源的野生动物十分符合这片高原寒地贫瘠、苍凉的主调。放眼望去,满眼可见的只有高耸的山脉,辽阔的原野上,少则几只、多则几十只的动物孤零零地伫立着,百无聊赖,陪衬着这里的空寂和单调。在普通人的眼里,这片广袤的大草原是枯燥乏味的。     

走进荒野 自然类纪录片里的那些新疆生灵

新疆远离海洋,四周高山环抱,境内冰峰耸立,沙漠浩瀚,草原辽阔,绿洲点布,地形地貌可以概括为＂三山夹两盆＂：北面是阿尔泰山,南面是昆仑山,天山横亘中部,把新疆分为南北两部分,习惯上称天山以南为南疆,天山以北为北疆,哈密、吐鲁番一带称东疆。我们是拍纪录片的,几乎走遍了新疆,领略过新疆的大美和狂野,但真正开始领悟新疆的美,要从拍摄自然类纪录片开始,天地间的万物生灵让我们沉下心去观察新疆,去感受大自然的力量。     

长江三源 绝美之地的未知生灵

长江南源当曲水鸭领路与孤狼的善良眼神我刚刚抓住一条重唇鱼,正要拍照留念,忽然间就狂风大作还夹着冰雹,把帐篷吹得东倒西歪。滚地雷也在瞬间开始炸响,电光在远处的地平线上闪成一片,跳跳跃跃轰轰隆隆。一眨眼,帐篷竟都被吹跑了。老徐忙去狂追,我不禁又有些迷信,赶忙对杨勇说:放生,放生吧……这是在青藏交界处的长江南源当曲,我们在无人区单船漂流到第七天的黄昏时分。那晚,我们将剩饭倒进宿营地后的江面,很快就招来一大群重唇     

新藏线：这是一条神奇的天路

它是世界上最艰险的公路之一： 它穿越举世间名的昆仑山、喀喇昆仑山、岗底斯山、喜马拉雅山,翻越16个冰大坂,涉44条冰河,全线经过的大部分地段为“无人区”。平均海拔4500米以上,是世界上海拔最高、道路最险、路况极差和环境最恶劣的高原公路。     

走进福娃“迎迎”的故乡——可可西里

<正>可可西里,蒙古语为"美丽的少女"。当太阳刚刚从山的那边显露时,我们的车已经驶进了可可西里自然保护区。同行的三个人都来过这里,他们一路上向我讲述着以前的见闻趣     

四月的秋天,驾行新西兰南岛

当漫天的黄叶划出季节更替的轨迹,新西兰的秋天到了。4月堪称新西兰最具风情的季节,我决定利用两周的假期,驾着我的小奥迪去趟新西兰南岛。     

1993年4月20日 人类实现驾船用时最短环游地球

<正>题记:在人类的足迹中,留下很多探险成功的记录,几乎占领了海陆空间的"首次出发"内容,以至热爱大自然的人们开始在探险过程中着眼追求速度。为此我们把法国航海家创下人类驾船用时     

2002年12月11日 世界最大野生动物保护区建立

<正>题记:人类与动物之间总有一种牵绊,当越来越多的地方划入动植物的保护区之后,旅游者便涌入其中,拥抱自然。     

世界是我们的院子

篮子俊和陈思予是两个年岁相仿的年轻人,一年前的秋天他们驾驶着房车从北京出发,开启了漫游全国的模式。一年后的秋天,他们行至西藏。一年来的房车之旅,让他们的生活和工作空间浓缩到了5平方米之间。当一个个地理坐标变成了星星,闪烁在每一段他们曾驻足的地点,当每日的餐食随地域而丰富多变,他们终于达成了当初的愿望:跟着自己的心前行,不判断是否远大,只判断是否温暖。     

构建社会主义和谐社会任重道远

中国正处于经济社会的转型期,生态环境资源与经济社会快速发展的矛盾越来越凸显,经济发展不平衡带来的社会矛盾愈来愈复杂,这严重影响和制约了社会主义和谐社会的构建。如何建设21世纪中国和谐社会,提高经济社会的满意度,提升人们的生存质量是一个重大战略任务。     

It is Possible to Just Give Money to the Poor

Meghnad Desai of the London School of Economics recently suggested that, rather than ‘giving fifty billion dollars of overseas aid’, we should simply ‘find the poor and give them one dollar a week … That would probably do more to relieve poverty than anything else’. Two experiences in Mozambique of simply handing out money show this is possible. Payments to demobilized soldiers over a two year period and single payments to flood victims were of the order of magnitude suggested by Desai. Rural people had no difficulty cashing cheques and used the money prudently. The money stimulated the rural economy and thus had a development impact. Administrative costs were between 5 and 10 per cent, much less than in other aid projects. Using the Mozambique experience, this article concludes by suggesting that Desai's proposed one dollar per person per week could be paid as a family grant bi‐monthly, which would keep administrative costs low.     

A child is born. The child's world in an archaeological perspective

The child's world has been left out of archaeological research. The subject's main contribution is in the field of social history. Special attention is given to cultural transference. A definition of the child's world together with methodological, historical, and ethno‐cultural aspects is presented. A review is given of Scandinavian research history on the subject. Classification and problems in distinguishing children in the material record are discussed. Archaeology's main obstacle is in its restricted knowledge of the ancient adult world. The study of human osteological material and tests on lithic material is looked upon as promising.     

“It is loved and it is defended”: Critical Solidarity Across Race and Place

Since 2010, the Wixárika (Huichol) indigenous people of western Mexico have struggled against transnational mining activity in their sacred pilgrimage site of Wirikuta in the semi‐desertic plateaus of San Luis Potosí. This struggle has been accompanied by a multitude of non‐indigenous and largely urban actors who have joined the Wixárika, bringing with them their own cultural, political and geographic registers for understanding and mobilising against mining in the region. Taking Wirikuta as a contemporary demonstration of interracial and cross‐geographic alliance building, I analyse how social movements that express solidarity and affective ties with the territories and cultures of indigenous peoples struggle to unsettle entrenched racial and spatial relations.     

The Mundane and the mystic: Constructions of human relations with the animal world in Brunei-Dusun and other Bornean folktales

The paper offers a broad six-part classification not only for the animal tales of the Brunei-Dusun (see E.M. Kershaw's 1994 collection) but also for a considerable amount of cognate material collected by British and Dutch scholars in Sarawak, Sabah and Kalimantan. The main categories proposed are: I. Anthropomorphic interaction among animals, and between animals and humans; II. Birds and animals as messengers and helpers; III. Mockery of animals incurs a curse; IV. Animals turned into (or restored as) miraculous humans upon a chance stimulus, or through beneficial treatment by a human of high virtue; V. Dusun and crocodiles showing reciprocal respect in modern times, or evincing transmutable identity in the past; VI. Wild-boars transformed into humans (en masse). In the Brunei-Dusun section each category is followed by one tale in English translation, for illustration. What emerges from ‘between the lines’ of this literature is an ideology which does not classify humans as a species so distant from other animals as western, let alone Muslim, thought would have it, nor that is set far above the jungle creatures in status and power.