Political Commitment,Policy Ambiguity,and Corporate Environmental Practices

A lack of clear political commitment together with confusing rules and enforcement often characterize the institutional context of policy implementation and regulatory compliance in developing countries. By connecting such contextual features to existing models of policy implementation and regulatory compliance, we examine how regulatory factors are related to basic and proactive corporate environmental management practices in the Pearl River Delta region in China. Drawing on data derived from both a survey and in‐depth interviews, we show that a perception of clear political commitment to environmental protection across multiple government levels and units is positively associated with business efforts in basic environmental practices, regardless of the specific enforcement intensity. Nevertheless, a perception of clear political commitment is not related to proactive environmental practices. Conversely, a perception of policy ambiguity, in the form of confusing regulatory standards and enforcement, is negatively associated with corporate efforts in both basic and proactive environmental practices; yet, intensive inspections mitigate these negative associations with policy ambiguity.     

PLANTING TREES ON THE ROOF OF THE WORLD

正In China,legend says that animals choose different trees to inhabit.In Nagqu,situated on the northern area of the Tibet Autonomous Region,trees are nowhere to be seen,and birds often share holes underground with mice and rabbits.Nagqu means"black river"in Tibetan.The place is situated     

光绪癸未年宁波金融汇票

2003年3月,笔者在宁波范宅古玩市场收集到一张宁波当地的光绪癸未年金融汇票（如图）及其他借票、除票等若干张。这批票据均是在镇海被发现整理出来的,同时发现的还有清代的田契、税单等,《宁波晚报》2002年11月8日“清代税票现身范宅”曾作报道。     

晚清圣母圣心会中蒙古教区传教述论

本文认为,晚清时期,圣母圣心会在中蒙古教区获得了持续、稳定的发展。教会的成功既在于其传教方法得当,也在于教会拥有较多的社会资源。怎样评价教会的传教活动,并不是一个容易的话题。     

青州造像所见佛塔之样式、渊源与功能初探

青州佛塔具有相当的自身特色,即采用覆钵顶下高大的方形塔身,并且塔身四面均开龛置像。再考察与青州同时或稍早的云冈、龙门、响堂等处的佛塔,发现青州佛塔的来源当是北魏以来中原佛塔的典型样式,它的布局形式则明显受邺城地区佛像的影响。综合考虑北朝晚期的历史背景,青州造像上大量佛塔的出现,估计与法华经的信仰、末法的信仰有着一定的联系。而这时青州佛塔的功能则主要演变成一种装饰纹样。     

1924-1927年中俄会议研究

俄国十月革命后,苏联曾两次发表对华宣言,表示愿放弃在华旧约特权。但在建交谈判时,加拉罕坚持必须谈判新约取代旧约。最后双方妥协成先议定解决悬案大纲,建交后再开正式会议,"在会议中"具体解决悬案。然而,应在一个月内召开、六个月内完成的会议,却迁延了一年三个月才勉强开幕,陆续召开之各分委员会,也因双方认知差距过大,无法达成共识,到1926年夏已大体停顿。迨张作霖搜查北京苏联大使馆,中苏外交关系实质断绝,"中俄会议"随之告终,未能获致任何具体成果。因此,苏联放弃在华特权之承诺,并未落实。     

论殷墟铜器墓中陶器的使用方式

殷墟的高等级墓葬多是通过随葬的铜礼器来彰显其身份和地位。值得注意的是,铜器墓中或多或少还随葬有一定数量的陶器,以往学者似乎并未对随葬的陶器加以关注,只是一并将它们归人随葬品叙述了事,并未对这些陶器在随葬品组合中起到的作用做过多讨论^[1]。本文拟通过对殷墟铜器墓中陶器使用情况、陶器与铜礼器的配合使用方式     

知青个体回忆录撰写的思考

知青运动已成为历史。知青上山下乡,是新中国农业改革过程中非常独特而重要的内容。在此过程中,知青经受了严峻考验,付出了青春代价。知青所形成的人生感悟和人生经验,具有独特的内涵及意义,必须如实记载,存史资治。当前应大力倡导知青通过回忆,将当年的生产和生活片段记录下来,为以后的修志奠定基础。知青回忆,要充分利用集体的动力及智慧,正确选择有关对象与方法,确保真实与表达的科学,让社会能够接受,这样其价值才能体现出来。     

江苏扬州宋宝祐城西城门外瓮城墙和瓮城壕的发掘

在配合扬州蜀岗古代城址城壕整治的考古发掘工作中,为了明确西城门外(西)侧瓮城墙的时代、瓮城墙与瓮城壕的距离及其与瓮城壕、主城壕的关系等问题,在2013~2015年期间,由中国社会科学院考古研究所、南京博物院、扬州市文物考古研究所联合组成的扬州唐城考古工作队,在扬州宋宝祐城西城门外侧瓮城墙上及瓮城墙北部东端各布设探沟1条,在瓮城墙外侧弧形低洼地带布设4条探沟进行了发掘,6条探沟合计发掘面积约300平方米,清理出了南宋晚期修建开挖的瓮城墙和瓮城壕,三期瓮城墙从早至晚分别厚约15.65、16.25、19.75米,瓮城壕宽约23.5米,瓮城墙外边缘距离瓮城壕内边线约26.8米。瓮城壕与主城壕不连通,瓮城墙和主城墙或互不连接。     

Migration,marginalization and metropolitaneity: negotiation of masculinities of Nepali drug users in Hong Kong

Many studies on men and masculinity have discussed how Asian male migrants who experience a ‘masculinity crisis’ negotiate their masculinity vis-à-vis dominant black and white masculinities in Western societies. Yet, few have discussed how they negotiate their masculinity in the Asian contexts. In this study, Nepalis have a tradition of transnational migration. Their transnational networks have facilitated the development of overseas Nepali communities. This research therefore aims to study the negotiation of masculinities of Nepali male heroin users, a marginalized group in Hong Kong. By using a qualitative mixed-methods approach, it is argued that their negotiation of masculinities is nuanced and relational; intersecting with race/ethnicity, social space, and generation. In the process, discursive resources in the cultural repertoire are utilized to construct alternative forms of masculinities in school, the workplace, and rehabilitation treatment. These masculinities are pluralistic and contingent, in relation to the transnational space and post-colonial situation of Hong Kong.