发展与稳定:边疆中国的话语政治

黄达远认为地缘政治是内亚近代化的主要动因,在英俄"大博弈"格局下,实现了内亚从"鞑靼"到"中亚"的地缘政治化过程。受内亚地缘政治的影响,18世纪以来中国形成了具有内亚特色的边疆体制,是一种不同于西方的民族国家建构形式。韦兵认为晚近西北边疆形成几乎包含了现代国家形成中的所有难题、悖论和挫折,边疆问题的解决极大程度依赖国家在历史进程中完成政治制度和社会治理的现代转型,边疆问题归根到底也是一个中国现代国家建构问题。关凯认为当下中国关于边疆问题的话语政治及其所包含的三个文化面向:民族-国家建构、现代性与文化多样性和人的观念。只有破除主流社会关于"边疆问题"的认知误区,才可能真正实现边疆的长治久安。纳日碧力戈认为以"生存交互性"定义"边疆",则处处是边疆,人人互为边疆,物物互为边疆。唯有自我超越,超越旧有的"种见",才能推出民族新政治,推出民族和睦的新理念。刘琪认为我们在建构现代民族-国家的过程中,类似"迪庆经验"的地方性知识,完全可能为现代性的缺憾提供补充,也可能为民族-国家建构提供参照。

Huang Dayuan holds that geopolitics is the main impetus for Inner Asian modernization: against the background of the Great Game of which the British and Russians are the players, and geopoliticization has transformed Tatar to Central Asia thanks to the influence of Inner Asian geopolitics. Borderland system, with Inner Asian characteristics, has been realized in China since 18 th century, which is different from the construction mode of the nation state of the West. Wei Bing believes that the formation of northwestern frontiers in recent times has become almost all the conundrums and setbacks in the formation of the modern state. To a large extent, the borderland problem cannot be solved without the modern transformation of political system and social governance in the historical process. After all, the borderland problem is a problem of constructing the Chinese modern state. Guan Kai thinks that there are three cultural dimensions that are included in the discursive politics over borderland issues in China: the building of the nation-state; diversities of modernity and cultures; human conception. It is only after correcting misgivings by the mainstream society that we can realize the true sustained stability in the borderland. Naran Bilik argues that 'borderland' should be defined by mutuality of being, whereby each place is 'border' to every other place, and each person is 'border' to every other person, and so does each form of materiality. It is only through self-transcendence and exterminating racist ideas can we promote a new kind of Minzu politics and a new concept of Minzu reconciliation. Liu Qi holds the view that local knowledge such as the 'Diqing Experience' can be fully put to use to remedy the defects of modernity as well as a referential point in the process of nation-building.