Community sustainability and resilience: similarities,differences and indicators

Sustainability has been a core conceptual framework for community development since the approach was popularized in 1987, although in its essence it reflects a long history of environmental conservation reactions to industrialization. Resilience, as a framework for understanding and approaching community development, emerged more gradually out of ecological studies in the 1980s, but has only recently, since the mid-2000s, emerged as a focus of public interest as a way of responding and adapting to the planet's growing anthropogenic changes. For many, sustainability and resilience are slightly nuanced perspectives on the same phenomenon. For others, however, there are distinct differences between them, with sustainability's conservation goals being in opposition to the adaptation goals of resilience. Two major reasons for these confusions are (1) both concepts are defined and used in many different ways to achieve a variety of political goals that may not reflect their core definitions, and (2) both concepts share similar goals and some common approaches, such as a focus on climate change and seeking a balance between humans and nature. Returning to the core definitions of conservation and adaptation helps to clarify their similarities and differences, as well as to articulate indicators for understanding how each applies to community tourism development. Indicators from research in rural Taiwan tourism communities were therefore based on responses to the questions: What does the community want to conserve and how do they want to do it (sustainability)? What do they want to change and how do they want to do it (resilience)? Preliminary results suggest that the new ideal community is the one that is both sustainable and resilient.     

叙利亚与两伊战争

叙利亚为了维护国家利益和阿萨德阿拉维派复兴党统治集团的利益,基于现实矛盾、地缘政治和教派因素,在两伊战争中从军事、外交和经济方面支持伊朗,反对伊拉克,叙利亚的两伊政策因两伊战争的进程和阿以冲突的起伏而呈现出阶段性特征,并对叙利亚和伊朗及中东地缘政治产生了重要影响。     

延安清凉山红色旅游发展的战略思考

中国共产党在延安时期新闻传播事业所形成的纪念地、纪念物及其所承载的革命精神在红色旅游中具有重要地位。清凉山承载着中国革命战争和新闻传播事业的厚重历史,有着许许多多可歌可泣的动人故事。发展清凉山红色旅游,须建立"政府主导,各方参与、市场运作"机制,保持其核心竞争力;要以新闻传播行业及其高校为依托,开拓客源市场;活化清凉山红色旅游资源,强化游客精神体验等。     

王九思《碧山乐府》现存刊本考述

王九思,字敬夫,鄠(今陕西户县)人,居近漠陂,因以为号,别署紫阁山人.明宪宗成化四年(1468)生,世宗嘉靖三十年(1551)卒[1],为明代中期前七子中的重要成员.王九思的散曲创作起步较晚.其挚友康海<碧山乐府序>云:"山人旧不为此体,自罢寿州后始为之."而王九思罢官寿州同知在正德六年(1511),归至乡里在第二年,其时已四十五岁,此后再未出仕.康海称其是发愤所作:"盛年屏弃,无所发怒",不得已才寄情词曲的.     

秦汉之际仙人思想的整合与定位

战国时期,仙人思想呈现出东西部发展不平衡的状态。这种不平衡导致秦始皇统一后,受关东方士的引诱,逐步沉溺于求仙活动之中,生前全面实践活人成仙术,死后在陵园中实施成仙的种种辅助设施和幻想情景。西汉早期,在政治大一统的格局下,原有的仙人思想不仅进一步地相互交融,而且得到了丰富和扩展;活人成仙术对政治的影响力越来越大;死后成仙思想流行起来,极大地促进了墓葬文化的繁荣,奠定了此后千余年间墓葬表现的基本形式。     

北京石景山八角村魏晋墓的年代及墓主问题

石景山八角村魏晋墓是北京地区发现的一座出有特殊壁画石龛的重要墓葬。石龛出现的原因必与墓葬的时代背景及墓主人身份密切相关。本文从"晋制"演变发展的角度考察该墓墓葬形制和随葬品的年代范围,首先进一步研究充实魏晋都城洛阳地区"晋制"墓葬的演变序列和阶段性特点,然后以之为参照,建立北京地区魏晋墓葬的演变系统,从而认为该墓的年代为西晋晚期,下限可到十六国初期。石龛壁画的中心图像是执麈尾正坐的男墓主人,这一形象是改进东汉旧样后、创新于幽州地区的新图式,体现了与幽州鲜卑的文化联系。本文由此进一步推测,八角村墓墓主人为遇害于蓟城的西晋并州刺史刘琨,该墓为二次改葬墓,石龛为段部鲜卑单于供奉的祭龛。     

中世纪骑士身份辨析

骑士身份的辨认,仍是学术界探讨的问题。骑士与贵族是两个不同概念下的群体,应区别对待。较为精良的装备是骑士军人身份的突出表现,准入仪式在多方面标明了骑士的社会身份。骑士集团以世俗贵族为主体也包括一些其他社会成员,他们居于社会的强势地位,在军事、政治、经济和思想文化等方面曾扮演重要角色。     

PERSISTENCEIN THE COLLECTION OF AND RESEARCH ON TIBETAN LITERATURE

Bumskyabs was born on June 5th,1958,in Songpan County of Aba Tibetan Autonomous Prefecture in Siehuan Province.Since August of 1988,the Southwest University for Nationalities employed him as director of the Tibetan Literature Research Center of the University as well as supervisor of master's degree students majoring in Tibetan Logic study,Tibetan Literature study and Tibetan Language study in the College of Tibetan Studies of the Southwest University for Nationalities.In 1985,he published his first pape...     

略论清代广东乡村的乞丐及其管治--以碑刻资料为中心

清中叶以来,广东人口急剧增加,乡村乞丐问题日益突出,特别是外来恶丐的强乞、勒索、吓诈、盗窃等现象日益严重,严重地影响到社会的稳定和正常的农业生产。对此,清代广东地方政府与乡民甚至联合起来颁布了有关管理乞丐的告示或乡规。其管理主要体现在三个方面一对乞丐行为的管治;二对基层组织的督促;三对当地人的约束。其中,乡村保甲、乡约是管理乞丐的主要力量,地方士绅是推动乡村乞丐管理的重要力量。