打好蓝天保卫战(下)

<正>我们应该像习近平总书记强调的那样:"对破坏生态环境的行为,不能手软,不能下不为例"。要以推进"蓝天""碧水""绿地"保护为总目标,全面强化生态环境执法监管工作,对任何破坏生态环境的行为从严从重处理。促使全民增强环保意识,从自身出发,珍惜资源,保护生态环境,建设美丽中国。     

Unwrapping the Parcel: an Examination of Culture Through Italian Australian Home Ownership

Critics of multiculturalism have revealed the limiting notion of culture within Australia's multicultural policy. Culture is not transported, but is constantly in process. Culture is (re)developed in the process of migration and settlement, and it is structured by broader economic and political forces. An examination of Italian Australian migrant experiences of family homes in Italy, and accommodation on arrival, shows what such a culture looks like and adds to explanations for Italian Australian rates of ownership.     

黄河从门前流过

祖辈把家安在这片黄土高坡。 我出生的时候,黄河已经从我家门前流过。 我饮着她的水长大,那是没有漂白散发着黄土气息的水呀,我终于长成黄土高原上一个真正的男子汉。流动的黄河水,是我的血肉之躯呵。     

In Our Own Voices: a Guide to Conducting Life History Interviews with American Jewish Women

The valuable oral history guidebook, In Our Own Voices: A Guideto Conducting Life History Interviews with American Jewish Women,opens with this quote by Nen Lederkremen, "Without roots wecannot grow." The Jewish Women's Archive, an organization thatwas founded in 1995, has done an excellent job in enabling AmericanJewish women to record their roots. The Jewish Women's Archivefelt that women's contributions had been missing from the accountof the American Jewish experience. To rectify this, they pioneeredthe use of community-based oral history projects with Jewishwomen in Boston,     

Men Making Home: Masculinity and Domesticity in Eighteenth‐Century Britain

Eighteenth‐century England is, for many scholars, the time and place where modern domesticity was invented; the point at which ‘home’ became a key concept sustained by new literary imaginings and new social practices. But as gendered individuals, and certainly compared to women, men are notable for their absence in accounts of the eighteenth‐century domestic interior. In this essay, I examine the relationship between constructs of masculinity and meanings of home. During the eighteenth century, ‘home’ came to mean more than one's dwelling; it became a multi‐faceted state of being, encompassing the emotional, physical, moral and spatial. Masculinity intersected with domesticity at all levels and stages in its development. The nature of men's engagements with home were understood through a model of ‘oeconomy’, which brought together the home and the world, primarily through men's activities. Indeed, this essay proposes that attention to how this multi‐faceted eighteenth‐century ‘home’ was made in relation to masculinity shifts our understanding of home as a private and feminine space opposed to an ‘outside’ and public world.     

Voices from the Margins: Street Children's Subcultures in Indonesia

Indonesia has a proliferation of children living on the streets of its larger cities. To the state and dominant society, they are perceived as committing a social violation. In response to their marginalisation and subordination, street children in Yogyakarta, Java, Indonesia, have developed a 'repertoire of strategies' in order to survive. These include the appropriation of urban niches within the city, in which they create collective solutions for the dilemmas they confront in their everyday lives. This paper discusses a street boy community that exists within these marginal spaces: the Tikyan subculture of Yogyakarta. It presents the Tikyan subculture as a technique for street children to resist the negative stereotypes which are given to them by mainstream society. As they get older and become increasingly alienated by society, the Tikyan actively reject their 'deviant' label, and decorate street life so that it becomes agreeable in their eyes. This is achieved by deviating from dominant styles of dress and conventional behaviour, and through the development of a specific symbolic identity. These symbolic challenges to the dominant culture are communicated and dispersed within the social group and conveyed to the world via the subculture's 'specialised semiotic': their style of dress; their acts of bodily subversion or dissent (in the form of tattoos, body piercing and sexual practices); the music they play and listen to; and their use of drugs and alcohol. I describe these practices as the Tikyan 's obligatory performances, and the expected ways of behaving in order to remain accepted by the group.