民族地区社区治理的结构异质性及其法治化——以四川藏彝地区为例
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摘要
当前民族地区对社区治理结构的异质性认识不足。分析表明,四川藏区与彝区分别表现为"稳定导向型"与"发展导向型"模式。两种模式在党政治理方式、村社自治组织功能、非建制治理中心、社会组织参与、宗教意识形态、多元调解主体等各方面均存在相应差异。当前的社区治理法治化建设,表现为法治化建设的自上而下推动、基层民族群众参与激励不足、内生治理秩序服从于治理结构导向的特点。法治化建设的路径在于,在结构约束下调适法治化的不同功能,在"稳定导向型"中突出保障与约束功能,在"发展导向型中"突出推动与平衡功能。
At present, there is insufficient understanding about the heterogeneity of community governance structure. The analysis shows that the Tibetan and Yi regions in Sichuan are respectively characterized by "stability-oriented" and "development-oriented" modes. The two models have corresponding differences in the aspects of party-political theory, village self-governing organization function, noninstitutional governance center, social organization participation, religious ideology, and multiple mediation subjects. The current rule of law on community governance is characterized by the top-down promotion of the rule of law construction, the lack of incentives for grassroots ethnic groups to participate, and the endogenous governance order to be subject to the governance structure. The path of the rule of law construction lies in adapting the different functions of the rule of law under the constraints of the structure, highlighting the function of guarantee and restraint in the "maintenance-oriented type", and highlighting the function of promotion and balance in the "development-oriented type".
At present, there is insufficient understanding about the heterogeneity of community governance structure. The analysis shows that the Tibetan and Yi regions in Sichuan are respectively characterized by "stability-oriented" and "development-oriented" modes. The two models have corresponding differences in the aspects of party-political theory, village self-governing organization function, noninstitutional governance center, social organization participation, religious ideology, and multiple mediation subjects. The current rule of law on community governance is characterized by the top-down promotion of the rule of law construction, the lack of incentives for grassroots ethnic groups to participate, and the endogenous governance order to be subject to the governance structure. The path of the rule of law construction lies in adapting the different functions of the rule of law under the constraints of the structure, highlighting the function of guarantee and restraint in the "maintenance-oriented type", and highlighting the function of promotion and balance in the "development-oriented type".
引文
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(1)家支,彝语称“此伟”,意即骨根。家支是一种父系继嗣的世系群,与汉族的“宗族”类似,但又相当不同。家支是指拥有同一个父系祖先,成员彼此可通过父子联名制的谱系而相互认同的奉行外婚制的血缘集团,有些文献将其译作“氏族”。——周星.家支德古习惯法[J].社会科学战线,1997(05)。
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[3]胡业勋.通过软硬法制推进社区治理法治化[N].中国社会科学报,2017-10-18.
[4]何俊芳,王浩宇.试论现代“汉化”:一个被泛化的概念——以甘肃省天祝藏族自治县为例[J].中南民族大学学报(人文社会科学版),2014(1).
[5]Scott,James C.Seeing Like a State:How Certain Schemes to Improve the Human Condition Have Failed[M].New Haven:Yale University Press:318.
[6]李润国,姜庆志,李国锋.治理现代化视野下的农村社区治理创新研究[J].宏观经济研究,2015(6).
[7]傅利平,羊中太,马成俊.转型时期藏区社会治理机制创新研究——以热贡十二族社区为例[J].西北民族研究,2017(1).
[8]廖林燕.彝族村社权力的结构、运行及影响——以云南栖村为例[J].思想战线,2010(3).
[9]李润国,姜庆志,李国锋.治理现代化视野下的农村社区治理创新研究[J].宏观经济研究,2015(6).
[10]邵兴全,胡业勋.企业参与社区治理的角色重构与制度安排研究——基于多元合作治理的分析框架[J].理论与改革,2018(3).
[11]殷啸虎.消极法治和积极法治的互动与平衡[J].上海市社会主义学院学报,2003(4).
[12][15]魏治勋.“消极法治”的理念与实践路径[J].东方法学,2014(4).
[13]徐勇.民主与治理:村民自治的伟大创造与深化探索[EB/OL].http://www.aisixiang.com/data/111906.html,2018-08-28.
[14]魏治勋,白利寅.从“维稳政治”到“法治中国”[J].新视野,2014(4).
[16][英]Stephen P.Osborne.新公共治理公共治理理论与实践方面的新观点[M].北京:科学出版社,2016:33.
[17]毛呷呷.四川彝区农村基层治理存在的问题与对策研究[J].西南民族大学学报(人文社科版),2017(6).
(1)家支,彝语称“此伟”,意即骨根。家支是一种父系继嗣的世系群,与汉族的“宗族”类似,但又相当不同。家支是指拥有同一个父系祖先,成员彼此可通过父子联名制的谱系而相互认同的奉行外婚制的血缘集团,有些文献将其译作“氏族”。——周星.家支德古习惯法[J].社会科学战线,1997(05)。
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