标签： 佛山桑拿蒲友网

The picture shows the "no traffic" sign for taxis located on the busy road section of the city. Photo by our reporter Cao Tianjian

　　"I really can’t figure it out. In such a busy road section, which is close to the main road of the city, taxis are not allowed to pass. What is the basis for the relevant departments to make this regulation?"

　　On February 25, Mr. Xie, who was out of town in Shijiazhuang City, Hebei Province, told reporters about his "experience": he took a taxi from the train station to a unit on Qingyuan Street in the city. When the car reached an intersection less than one kilometer away from his destination, the taxi driver pulled over. He was told that the street where the unit he was going was closed to taxis, and that to reach his destination by car, he had to bypass multiple traffic lights. Helplessly, he had to carry a large bag and a small bag through the streets of Ma Long, the traffic water.

　　Xie later learned that because the city’s municipal party committee was on this street, the relevant departments stipulated that taxis were prohibited from passing in front of the municipal party committee from 7 am to 8 pm.

　　To "verify" Mr. Xie’s claim, the reporter immediately took a taxi to the prohibited section of the road – the intersection of Zhongshan Road and Qingyuan Street. Sure enough, on the traffic sign pole on the north side of the intersection, the sign that taxis are prohibited from 7 am to 8 pm was in sight.

　　The common people question whether the establishment of "forbidden roads" is justified by law

　　According to the reporter, in this section of the north-south length of about seven or eight hundred meters of the taxi prohibited road, in addition to a number of government agencies and units, there are thousands of residents living adjacent to the municipal government office building.

　　In fact, local citizens and taxi operators have long expressed dissatisfaction with the establishment of "forbidden roads" for taxis in the prosperous areas of the urban area, and some people have even raised the issue that the establishment of "forbidden roads" on the road sections that citizens must travel through every day is undoubtedly a public matter closely related to people’s lives. Have the relevant government departments listened to the opinions of the citizens and considered the public interest when making this decision? Is it legal to set up "forbidden roads", and what procedures have been passed?

　　Mr. Zhou of Shijiazhuang Yintai Taxi Company has his own views on the issue of setting up "forbidden roads". He believes that since the owner or driver has the qualification to operate or drive a taxi and pays the corresponding fees to the relevant management department, he has obtained the right to drive on the road according to law. Unless temporary traffic control is implemented due to special circumstances such as important activities, his "right of way" should not be unreasonably restricted.

　　According to the relevant regulations, the administrative authority with the power to set up the "no-go" sign should be the public security traffic management department. An unnamed police officer of the city’s public security traffic management bureau made it clear to reporters that the "no-go" road section had been set up for several years and was set up according to a notice from the municipal public security bureau at that time.

　　The police officer was not shy about whether the reporter’s suggestion of a "no-go" on this section of the road was as reflected by the public, which was more concerned with the location of the municipal party committee. He said that "there must be this factor".

　　The reporter checked the relevant information and showed that in the "Notice on Strengthening Urban Road Traffic Management" issued by the Municipal Public Security Bureau and implemented on June 10, 2005, there are indeed regulations prohibiting taxis from passing through Qingyuan Street (Zhongshan Road to Tan Nan Road). However, on January 17, 2008, the "Interim Measures for the Administration of Urban Road Traffic Order in Shijiazhuang City" issued by the General Office of the Municipal People’s Government (Shi Zheng Ban Fa [2008] No. 9), there are no relevant regulations on the prohibition of taxis.

　　Academic Voice: Not only infringement, but also restriction of public resources

　　Regarding the issue of "banning" taxis in front of the municipal party committee, Li Zhenkai, a professor at the Department of Law and Economics of Hebei Youth Management Cadre College, believes that unless in special circumstances, the relevant administrative departments need to take temporary traffic control measures to ensure the smooth flow of roads, there is no legal provision prohibiting vehicles that meet the operating conditions or meet the corresponding specifications from driving on public roads. First, there is no legal basis for restricting taxis from passing on a certain road, which is an infringement of the personal management rights of taxi operators. Second, the taxi industry uses road resources for survival, and the use of administrative power to "prohibit" taxis from passing through obviously restricts the use of public resources. Third, from the perspective of citizens, which road to take in a taxi and when to go are the rights of citizens. Setting a "ban" on taxis, forcing passengers to detour, thereby increasing unnecessary expenses, is a waste for citizens, and the government does not compensate accordingly, which is a violation of citizens’ rights. At the same time, setting a "ban" on taxis is also unfair to citizens who need to go to the municipal party committee and other departments on the "forbidden road" to handle various matters, but they do not have a car and have no access to official vehicles.

　　Li Zhenkai said that the main feature of the market economy is to require the rational allocation and fair distribution of resources, and to use administrative power to artificially "cut off a piece" of public resources, which obviously deprives the rights of the counterparts of administrative actions. (Our reporter, Atletico Madrid, Cao Tianjian)

Editor in charge: Zhao Deli

□ Qin Yanan

Festivals are a kind of folk culture created by people all over the world to meet the needs of production and life, and are an important part of the world folk culture. Every traditional festival in China has poems to sing and recite. Festival poetry is an expression of China traditional literati’s poetic life. At the age of 20, the season triggered the poet’s emotional gate, and put reason into poetry, expressing feelings through poetry.

Without culture, it seems that there is only food in the festival. Dragon Boat Festival, eat zongzi; Mid-Autumn Festival, eat moon cakes; Lantern Festival, eating Lantern Festival … With culture, the Dragon Boat Festival has the patriotic spirit of "racing for a thousand years, and the loyal soul can be returned when it is gone" (Northern Song Dynasty Zhang Lei’s "Dragon Boat Festival"); The Mid-Autumn Festival has a love blessing of "I wish people a long time and a thousand miles together" (Su Shi’s Mid-Autumn Festival by Bingchen); On the Lantern Festival, there will be the prosperity of "Thousands of doors unlock and thousands of lights shine, and in the middle of the first month, the Imperial Capital will be moved" (Tang Zhang’s "Night Lights on the 15th of the First Month") … China Festival, accompanied by China’s poems, is full of 5,000 years of civilization.

Chen Shuqian, a master tutor and scholar in the College of Literature of Heilongjiang University who is committed to promoting China’s excellent traditional culture, in his new book "Poetry Feast in Festivals", takes China’s traditional festivals as the classics and ancient classical poems as the latitude, rambles about the vicissitudes of ancient and modern personnel, allowing readers to follow the gentle and graceful trajectory of classical poems, walk into the gardens of China’s traditional culture, and feel the smell of fireworks and the beauty of prosperity in China’s traditional festivals.

As a compilation of ancient poems of traditional festivals in China, the book is arranged in the chronological order of 16 traditional festivals, including Yuanri, Renri, Yuanxiao, beginning of spring, Huachao, Shangsi, Cold Food, Qingming, Dragon Boat Festival, Tanabata, Zhongyuan, Mid-Autumn Festival, Chongyang, Winter Solstice, Laba and New Year’s Eve, and selects 276 famous works that can reflect distinctive holiday characteristics from the Book of Songs to the Qing Dynasty for more than two thousand years. The lyrics of poems under each festival are arranged in the order of four-character, five-character, seven-character poems, words and songs. In the content, it is divided into comments (or explanations), notes and comments, and related links are noted in chronological order, telling the origin, implication, development and changes of festivals, the festival customs from the Imperial Palace to the market, and the development and changes of customs in different dynasties, which is of great ideological, artistic and inheritance.

Traditional festivals are precious legacies left by ancestors. Each festival has mysterious legends and specific customs, and each festival has been endowed with unique emotional memories and profound cultural connotations by poets. For example, in the Yuan Dynasty, which originated from the Han Dynasty, there were customs such as eating rice cakes, pasting peach symbols and setting off firecrackers. In the Northern Song Dynasty, Wang Anshi’s "Thousands of families always change new peaches for old symbols" made thousands of families happy for the Spring Festival. For example, it is said that there are customs such as cutting ribbons and making smoked cakes on Nu Wa’s creation day. Xue Daoheng, a poet in the Northern and Southern Dynasties, wrote that "after a person falls into a wild goose, he thinks before a flower", which makes the wanderer’s infinite melancholy of homesickness come to life … From traditional festivals, he excavates relevant folk allusions, captures folk customs and seasonal elegance, shares the true lifestyle, and writes the wisdom and beauty of festival cultural inheritance, which not only entrusts the cultural feelings of the descendants of the Chinese people, but also epitomizes the mature civilization of a nation.

Ordinary secular life, with lively festivals, constitutes a complete life time for ordinary people in China, which makes life extraordinary because it is full of expectation and pleasure. For example, "beginning of spring whips cattle", "Spring outing in Qingming Festival", "Laba gives porridge" and "Winter Solstice Worship", etc., festivals are covered with bright coats, which show a touch of novelty in the dull and boring life. "Under the guidance of generations of China people, they show harmonious and harmonious aesthetic taste, the philosophy of harmony between man and nature, and the balance of yin and yang", which edifies people’s diet, manners and customs. "Life is dying with the years, and the body is forgotten; No complex Tu Su Meng, burning the lamp night is still young "(Wen Tianxiang’s" Except Night "). Facing the last New Year’s Eve of life, the poet is fearless, and only wants to get together with his family to make a toast. This kind of "fragility" which is sprouted because of family ties is even more gentle and majestic … Festival poems, life scrolls, and deep feelings not only reflect the meaning of "civilization stops and turns into the world", but also infiltrate the muscles and bones of the Chinese nation.

Every festival is a cultural feast. This book not only allows us to find a way out in the feast of festival culture, but also finds a way out in protecting the ecological environment of folk culture.