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What the West's assimilation accusations against China reveal about its own historical burdens_我的网站

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A | (ECNS)-- China's newly implemented Ethnic Unity and Progress Promotion Law has elicited a predictable response from certain Western media outlets. Whenever ethnic unity is referenced, some Western critics rush to frame it as "assimilation" or a push for uniform national identity. Fan Yichou, associate professor at the Law School of Minzu University of China, argues that such misinterpretations arise primarily from projecting Western historical nation-state building trajectories onto China's ethnic policies. Put simply, some Western observers do not view China from the perspective of its domestic social realities, but rather judge it through the lens of their own historical experience. Fan argued that the traditional Western nation-state model rests on a core premise: one ethnic community ought to align with one sovereign state, with political boundaries largely overlapping ethnic territories. To build culturally homogeneous nation-states, most Western powers historically sought to eradicate internal ethnic diversity through assimilation, exclusion, and other coercive measures. Such nation-building drives were often accompanied by territorial conquest, mass population displacement, and systemic violence. He drew on arguments laid out by Canadian political philosopher Will Kymlicka, who observes that the classical European template of nation-building rested on an implicit consensus: states should strive to become culturally homogeneous, by either assimilating national minorities or expelling them. For centuries, this ideal of a mono-national state shaped state policy across almost all Western European countries, with Switzerland stands out as the only major exception. This deep-rooted historical trajectory continues to frame contemporary discourse on ethnic governance. A stark modern illustration emerged in 2025, when Danish local authorities took away the newly-born daughter of an 18-year-old Inuit mother from Greenland just one hour after birth following a controversial parenting competency assessment. Her case was far from isolated. According to reports by the BBC and other media outlets, another Greenlandic mother had all three of her children under state custody. She was first subjected to a so-called parenting competency test after social services raised concerns about the language development of her eldest daughter. Although the Danish government has decided to stop using such tests on Greenlandic families, local authorities have yet to halt the practice. The enduring harm of assimilationist policies extends far beyond this Danish case. UNESCO’s Memory of the World archives document that Canada's Indigenous residential school system continuously operated for nearly 150 years, with the explicit state objective of assimilating Indigenous children into settler society. Generations of Indigenous children were forcibly separated from their families, severed from their ancestral languages, cultural traditions, and intergenerational knowledge systems. The United States has grappled with comparable challenges. According to a 2025 Associated Press report, Native American children in California are roughly about four times more likely to enter the foster-care system than their peers. Newborns separated from their mother shortly after birth. Generations of children torn apart from their families and ancestral languages. Indigenous youth who remain vastly overrepresented in foster-care placements to this day. All these are legacies of the West's long-standing obsession with assimilation. That explains why, when some in the West hear China speak of "ethnic unity," they instinctively equate it with "assimilation." In reality, they are projecting their own social trauma onto China. China's context, however, is fundamentally different. As Fan Yichou notes, China has long been a unified multi-ethnic country. Within the Chinese tradition, political unity has not demanded cultural uniformity. Instead, unity and diversity have coexisted across most of the nation's history. This outlook finds theoretical expression in the concept of plurality-in-unity put forward by renowned Chinese sociologist Fei Xiaotong. In his framework, China's 56 ethnic groups represent the plurality, whereas the Chinese nation embodies unity. From this perspective, the Ethnic Unity and Progress Promotion Law is not designed to eliminate ethnic differences. Instead, it seeks to strengthen a shared sense of belonging while respecting cultural diversity. This distinction highlights a broader divergence between China and the West in approaching identity and social cohesion. In many Western societies, historical assimilation sought to diminish group differences and compel minority groups to conform to dominant-culture norms. By contrast, China's emphasis on forging a strong sense of community for the Chinese nation is not intended to obliterate diversity. It seeks to build shared civic and national identity, while enabling all ethnic groups to sustain their own languages, customs, and cultural traditions. Ethnic groups may speak different languages, practice different customs, and vary in development level. Yet they can still uphold shared dedication to national progress and a common sense of belonging within a unified multi-ethnic state. Genuine ethnic unity does not require everyone to fit into the same mold. It means ensuring that different ethnic groups can participate in national development while maintaining their own cultural characteristics and thriving with equal dignity and equitable opportunities. So when some in the West equate China's "ethnic unity" with "assimilation," their judgment stems not from an accurate assessment of China’s reality, but from a subconscious projection of their own historical burdens, contemporary social anxieties, and deep-rooted institutional scars onto China's ethnic policies. They are either unwilling or unable to fully comprehend China's governance philosophy and practices, yet arbitrarily pass arrogant judgment on the country. The outcome of this biased approach will be no exception of absurd narratives that fundamentally contradict objective reality. 。素世界素食日食引言国际素食节起源于印度，最初被称为“世界无肉日”。这个节日的目的是为了宣传素食主义的好处，并鼓励人们尝试或转向素食生活方式。随着时间的推移，这个节日逐渐受到全球的关注，成为一个国际性的活动，不仅仅是在印度，世界各地都有大量的支持者和活动。日期与活动：国际素食节定在每年的11月25日。在这一天，全球各地的素食主义者、环保组织、健康促进机构等都会组织各种活动。这些活动包括但不限于素食烹饪研讨会、素食健康讲座、环保展览等。此外，很多餐厅和食品制造商也会推出特别的素食菜单或产品，以支持这一节日。全球影响：随着人们对健康和环境问题的日益关注，国际素食节的影响也在逐年增长。越来越多的人开始尝试素食，或者减少肉类的摄入，转为更为环保和健康的生活方式。这种趋势不仅仅在发展中国家，发达国家也同样明显。在国际素食节到来之际，我们不仅要庆祝这个节日，更要深入思考和探讨素食对我们健康和环保的重要性。本文将阐述素食如何促进健康和环保，并呼吁大家关注和支持素食主义。一、素食与健康营养平衡：素食并不意味着营养不足。事实上，合理搭配的素食能提供所有必需的营养成分。例如，豆类、坚果和种子富含蛋白质；深色蔬菜（如菠菜、甘蓝）富含维生素、矿物质和纤维；全谷物则是碳水化合物的良好来源。疾病预防：研究显示，素食主义者往往体重更轻，罹患心脏病、糖尿病和某些癌症的风险也更低。这可能与素食中的高纤维、低饱和脂肪和低胆固醇含量有关。长寿：一些研究还发现，素食主义者往往寿命更长。这可能与上述疾病预防有关，但也可能与素食中的抗氧化成分有关，这些成分有助于抵抗衰老和疾病。二、素食与环保温室气体排放：畜牧业是全球温室气体排放的主要源头之一，尤其是牛粪中的甲烷。而素食生产过程中的碳排放量远远低于肉类生产。资源消耗：肉类生产需要大量的水资源、粮食和土地。

B | 相比之下，蔬菜、谷物和其他素食食材的资源消耗要少得多。生态破坏：大规模畜牧业常常导致森林砍伐、土壤侵蚀和生物多样性丧失。素食生产对生态的破坏相对较小。三、如何实践均衡饮食：确保摄取各种素食食物，以获得全面的营养。环保选购：选择有机、本地生产和包装简约的素食产品，进一步减少环境影响。分享知识：与家人、朋友分享素食的好处，让更多人了解并实践素食生活。通过更深入的了解，我们可以发现素食不仅仅是一种饮食习惯，更是一种对健康和环保的生活方式的选择。

C | 在国际素食节这一天，希望每一位地球公民都能够意识到素食的重要性，为我们的健康和地球的未来做出贡献。美好的国际素食节国际素食节是一个充满美好与善意的节日。以下是它所体现的一些美好之处： 1. 尊重生命，珍爱生态国际素食节的核心是尊重生命。素食主义者选择避免动物性产品，不仅是为了自身的健康，也是出于对动物生命的尊重。这一选择有助于减少对动物的伤害，并促进一个更为和谐、平等的生态环境。 2. 推广健康生活方式素食主义通常与健康生活方式相联系。素食食品富含纤维、维生素和矿物质，有助于预防多种疾病。国际素食节是一个绝佳的机会，让人们重新审视自己的饮食习惯，并尝试更为健康、均衡的饮食。

D | 3. 强调环保与可持续发展肉类生产对环境的压力巨大，而素食生产则相对更环保。通过推广素食，我们可以减少温室气体排放、节约水资源并保护森林。国际素食节提醒我们，每个人的饮食选择都与地球的未来息息相关。 4. 跨文化交流与理解国际素食节也是一个跨文化的节日。

E | 不同的国家和地区都有自己独特的素食文化和传统。

F | 通过这个节日，我们可以学习和欣赏各种素食料理，增进对不同文化的理解和尊重。 5. 共建和谐社区素食不仅仅是一种饮食方式，更是一种生活态度。国际素食节聚集了全球各地的素食爱好者，共同倡导和平、爱与和谐。这种团结和凝聚力有助于建设一个更加包容、友善的社区。总的来说，国际素食节代表了人类对生命、健康和环境的关心与尊重，它所体现的美好让每一个人都能感受到素食的力量与温暖。遵从自然，也遵从内心，追求食物最原始、本真的味道。素食之歌人间至味是清欢在五彩斑斓的蔬果间，素食之美，宛如清泉。不杀生，不取肉，心中有爱，自然之路。

G | 绿叶蔬菜，富含生机，在阳光雨露中自由呼吸。

H | 豆腐豆芽，洁白如玉，在素食者的餐桌上舞动。

I | 萝卜白菜，各有所爱，搭配得当，味美无穷。

J | 香菇竹笋，鲜美可口，与素食相伴，不亦乐乎。无需血腥，无需杀戮，素食之美，也能满足。珍爱生命，感恩自然，素食者的心灵更加宽广。

K | 让我们携手，推广素食，为地球母亲贡献一份力。

L | 让爱心传递，让生命延续，素食之美，永驻人间。

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