歌颂祖国之一－最美的还是我们新疆

戈壁沙滩

新疆像一个婀娜多姿的睡美人，头枕着浩莽的天山，
伏卧于浩渺的准噶尔盆地，当我们的双脚踏上这块神秘的土地，
展现给你的是---漫无天际的辽阔和令人暇想的风光。
生活在如此灿烂美景中的新疆人，心胸如沙漠一样开阔。


我走过许多地方，
最美的还是我们新疆。

牧场草滩鲜花盛开，
沙枣树遮住了戈壁村庄，
冰峰雪山银光闪闪，
沙海深处清泉潺潺流淌。

当我走遍天山南北，
都能闻到瓜果的飘香。

博格达峰遮不住金波银浪，
亚欧彩虹伸向天空海洋，
塔里木的石油新城灯火辉煌，
一块宝地吸引了世界的目光。

当我走遍大江南北，
我要说最美的还是我们新疆。

[ 本帖最后由 whitesnow 于 2008-5-21 09:23 编辑 ]

戈壁沙滩

接着发图，来这个网站多日啦，今天才注册上，为了表达对所有爱国人士的敬意，我从今天开始每天图片十张，展现我们新疆和祖国大好河山之美．我是一摄影爱好都，跑遍了新疆，西藏和祖国大多数地方，拍片数十万．以此来展示中国大地之美和中国５６个民族和谐生活的风采！

劉澀澀

哇！这位兄台！你的镜头送我一只吧？哈哈，开玩笑，不要当真。。

我还是菜鸟，进来和前辈学习，新疆是很美，丝绸之路，异域风情。。。
有机会一定要去的

550196355

可惜我还小!!!!!

bjeric

真美,我要去新疆拍片,如诗如画!

cabezon

哇靠，太漂亮了，你的攝影技術也非常棒哦！
新疆兄弟，你們可別搞疆獨啊，我們世世代代都是兄弟，漢族人從來不欺負少數民族！

湖光虾影

如果无法播放，请点击此处在新窗口打开

上水道

第5张是不是喀纳斯？

aneway

支持！新疆确实很美，有机会一定要去走走。。。

fyw1833

新疆真的很美，有机会一定要去看看美丽的新疆

靠!人权?

真漂亮啊~~~~~~~~~

毕毕安入关

昨天晚上还准备弄呢　

宿舍熄灯了　今早一起床　已经有了　嘿嘿　那我就顶　力顶啦～～

毕毕安入关

关于新疆

新疆维吾尔自治区，简称新，位于亚欧大陆中部，地处中国西北边陲，总面积166.49万平方公里，占全国陆地总面积的六分之一，周边与俄罗斯、哈萨克斯坦、吉尔吉斯斯坦、塔吉克斯坦、巴基斯坦、蒙古、印度、阿富汗等8个国家接壤；陆地边境线长达5600多公里，占全国陆地边境线的四分之一，是中国面积最大、陆地边境线最长、毗邻国家最多的省区。在地理新疆的地位极为重要，历史上，新疆作为古丝绸之路的纽带而现在又作为亚欧大陆桥的重要部分。
   新疆，古称西域，自古以来就是中国不可分割的一部分。公元前60年，西汉中央政权设立西域都护府，新疆正式成为中国领土的一部分。1884年清政府在新疆设省。1949年新疆和平解放，1955年10月1日成立新疆维吾尔自治区。
ＡＢＯＵＴ　ＸＩＮＪＩＡＮＧ
The Xinjiang Uygur Autonomous Region, also called Xin for short, is located in northwestern China. Largest in area in all the province-level administrative regions of China, the Xinjiang Uygur Autonomous Region covers an area of 1.66 million sq.km, one sixth of Chinese territory.  Situated in the hinterland of Eurasian continent, Xinjiang of China borders eight countries such as Russia, Kazakhstan, Kirghiziastan, Tajikistan, Pakistan, Mongolia, India and Afghanistan. The geographic position of Xinjiang makes it very important in strategy. In history, Xinjiang served as the key controlling section of the well-known Silk Road, while now it is an unavoidable part of the railway leading to the second Eurasia Continental Bridge.
  Xinjiang, called Western Region in ancient times, has been an inalienable part of China from ancient times. In 60 B.C., Xinjiang officially became a part of China’s territory for that year central government of the Western Han Dynasty founded the West Region Frontier Command here. In 1884, the government of the Qing Dynasty established Xinjiang Province. In 1949, Xinjiang was liberated through peaceful means. October 1, 1955 saw the establishment of the Xinjiang Uygur Autonomous Region.

[ 本帖最后由 毕毕安入关 于 2008-4-2 18:52 编辑 ]

戈壁沙滩

原帖由 cabezon 于 2008-4-2 07:56 发表
哇靠，太漂亮了，你的攝影技術也非常棒哦！
新疆兄弟，你們可別搞疆獨啊，我們世世代代都是兄弟，漢族人從來不欺負少數民族！

回这位朋友，我是个退休军人，我也是汉族人哈，我的父辈解放新疆时就来到新疆这片土地，我出生在这里，并在新疆军旅生涯三十二年喽，现在已经退休啊，新疆这几年政策对头，坚持分裂分子露头就打的政策，人民生活很安定，新疆的发展也非常快，欢迎你来我们美丽的新疆！！

毕毕安入关

宗教在新疆的并存与传播

新疆作为古代东西方经济文化交流的主要通道和枢纽，自古以来就是一个多种宗教并存的地区。早在伊斯兰教传入前，祆教、佛教、道教、摩尼教、景教等多种宗教，就相继沿着丝绸之路传播到新疆，与当地土生土长的原始宗教一起在各地流传。伊斯兰教传入后，新疆不仅继续维持了多种宗教并存的局面，而且又有基督教、天主教等宗教传入。
    在外来宗教传入以前，新疆的古代居民信仰本地土生土长的原始宗教及由原始宗教发展而成的萨满教。至今新疆的一些少数民族都还程度不同地保留着原始宗教和萨满教的观念及遗俗。
    公元前四世纪前后，产生于古代波斯的琐罗亚斯德教即中国所称之祆教（俗称拜火教）经中亚传入新疆。南北朝至隋唐时期，祆教流行于新疆各地，吐鲁番地区尤为盛行。当时的高昌政权专门设置了机构和官员来加强对祆教的管理。新疆一些信仰伊斯兰教的民族历史上曾信仰过祆教。
    公元前一世纪前后，产生于印度的佛教经克什米尔传入新疆。不久，佛教就在各地统治者的大力推行下，发展成为新疆的主要宗教。佛教鼎盛时期，在塔里木盆地周缘各绿洲，佛寺林立，僧尼众多，还形成了于阗、疏勒、龟兹（音：秋词）、高昌等著名的佛教中心。新疆佛教在造像、绘画、音乐、舞蹈、寺院和石窟建筑艺术等方面，都达到了很高的水平，留下了大量珍贵的文化遗产，丰富了中国和世界文化艺术宝库。
    公元五世纪左右，中国内地盛行的道教随着汉人的不断到来传入新疆。但是传播范围不广，主要盛行于汉人比较集中的吐鲁番、哈密等地。直到清代，道教才传播到全疆各地。
    公元六世纪前后，摩尼教由波斯经中亚传入新疆。九世纪中叶，以摩尼教为国教的回鹘西迁新疆后，促进了摩尼教在新疆的发展。信仰摩尼教的回鹘人在吐鲁番地区建造寺院，开凿洞窟，翻译经典，绘制壁画，弘扬摩尼教教义和文化。在摩尼教传入前后，景教（基督教的早期派别聂斯脱利派）也传入了新疆，但早期传播不够广泛。到元朝（１２０６年－１３６８年）时，才因为大量回鹘人接受景教而兴盛起来。
    九世纪末十世纪初，伊斯兰教经中亚传入新疆南部地区。十世纪中叶，信仰伊斯兰教的喀喇汗王朝发动了对于阗佛教王国历时四十余年的宗教战争，于十一世纪初灭亡于阗，把伊斯兰教推行到和阗地区。十四世纪中叶起，在察合台汗国（蒙古成吉思汗二子察合台在西域建立的藩属国）的强制推行下，伊斯兰教逐渐成为察合台汗国的蒙古人、维吾尔人、哈萨克人、柯尔克孜人、塔吉克人等信仰的主要宗教。十六世纪初，伊斯兰教最终取代佛教成为新疆的主要宗教。
    伊斯兰教成为维吾尔等民族信仰的主要宗教后，原来主要由这些民族信仰的祆教、摩尼教、景教在新疆随之逐渐消失，但佛教、道教仍然存在。从明朝起，藏传佛教还有了重大发展，成为与伊斯兰教并列的新疆两大主要宗教。十七世纪后期，伊斯兰教白山派首领阿帕克和卓借助藏传佛教的力量，消灭了自己的政敌黑山派和卓势力，并灭亡了叶尔羌汗国（蒙古察合台汗后代于１５１４年－１６８０年间以今莎车为中心建立的地方政权），足见当时藏传佛教势力之大。大约从十八世纪起，基督教、天主教相继传入新疆，佛教、道教和萨满教也有了较大发展。这些宗教的寺院、教堂遍布天山南北，有些穆斯林甚至改信了基督教等其他宗教。
    历史上，新疆的宗教虽然一直在不断演变，但自从外来宗教传入以来所形成的多种宗教并存的格局却一直保持下来。现在新疆主要有伊斯兰教、佛教（包括藏传佛教）、基督教、天主教、道教等。萨满教在一些民族中仍然有较大影响。

　　　　　　　　　　　Diverse Religions Coexist and Spread in Xinjiang
As the main passageway and hub for economic and cultural exchanges between the East and the West in ancient times, Xinjiang has always been a region where a number of religions exist side by side. Before Islam was introduced into Xinjiang, there had already been believers in Zoroastrianism, Buddhism, Taoism, Manichaeism and Nestorianism. These religious faiths had spread to Xinjiang along the Silk Road and thrived together with the local primitive religions. After the introduction of Islam, the coexistence of diverse religions continued to be the order of the day in Xinjiang,to be joined later by Protestantism and Catholicism.
Before the foreign religions were introduced into Xinjiang, the ancient residents there believed in native primitive religions and the Shamanism evolved therefrom. Even today, some minority peoples in Xinjiang still adhere, to different degrees, to some of the concepts and customs characteristic of these beliefs.
Around the fourth century B.C., Zoroastrianism, or Fire Worship as it was popularly called, which was born in ancient Persia, was introduced into Xinjiang through Central Asia. It became prevalent throughout Xinjiang during the period of the Southern and Northern Dynasties and the Sui and Tang dynasties. It was particularly popular in the Turpan area. The Gaochang state of that time set up a special organ and appointed special officials to strengthen its control over the religion. Some ethnic groups in Xinjiang that followed Islam once also believed in Zoroastrianism.
Around the first century B.C., Buddhism, born in India, was introduced into Xinjiang through Kashmir. Soon after, it became the main religion in the region thanks to efforts made by the local rulers to promote it. At its peak, Buddhist temples mushroomed in the oases around the Tarim Basin with large numbers of monks and nuns. Yutian, Shule, Qiuci and Gaochang were all centers of Buddhism. In Xinjiang, Buddhist culture reached a very high level, leaving a precious cultural heritage of statues, paintings, music, dancing, temples and sacred grottoes, greatly enriching the cultural and art treasury of China and the whole world.
Around the fifth century, Taoism was introduced into Xinjiang from inland China by Han migrants. However, Taoism was limited mainly to the Turpan and Hami areas, where Han people were concentrated. It was not until the Qing Dynasty that Taoism became widespread throughout Xinjiang.
Around the sixth century, Manichaeism reached Xinjiang from Persia through Central Asia. In the middle of the ninth century, when the Uighur, who were believers in Manichaeism, moved westward to Xinjiang, they promoted the development of the religion in the region. They built temples, dug grottoes, translated scriptures, painted frescoes and spread the Manichaeist creed and culture in the Turpan area. Around the same time, Nestorianism, an earlier sect of Christianity, was introduced into Xinjiang, but it was not widespread in the early years. It flourished only when large numbers of the Uighur accepted it during the Yuan Dynasty （1206－1368）.
In the late ninth century and the early 10th century, Islam spread to the south of Xinjiang through Central Asia. In the middle of the 10th century, the Islamic Karahan Kingdom waged a religious war against the Buddhist kingdom of Yutian, which lasted for more than 40 years. It conquered Yutian in the early 11th century, and introduced Islam to Hotan. In the middle of the 14th century, under the coercion of the Qagatay Khanate （a vassal state created by Qagatay, the second son of Genghis Khan, in the Western Regions）, Islam gradually became the main religion for the Mongolian, Uygur, Kazak, Kirgiz and Tajik peoples in that region. In the early 16th century, Islam finally became the main religion in Xinjiang, replacing Buddhism.
After that, Zoroastrianism, Manichaeism and Nestorianism, the main religions of the Uygur and other ethnic groups, gradually went out of the picture in Xinjiang, but Buddhism and Taoism continued to make themselves felt there. Beginning in the Ming Dynasty, Tibetan Buddhism grew into a major religion on a par with Islam in Xinjiang. In the late 17th century, Apakhoja, chief of the Aktaglik Sect of Islam, wiped out the forces of his political foe Hoja of the Karataglik Sect, by dint of Tibetan Buddhist forces, and destroyed the Yarkant Khanate （a regional regime established by Qagatay's descendants between 1514 and 1680, with modern Shache as its center）. This shows how powerful Tibetan Buddhism was at that time. Around the 18th century, Protestantism and Catholicism spread to Xinjiang, at a time when Buddhism, Taoism and Shamanism were flourishing in the region, and temples and churches of these religious faiths could be found everywhere in Xinjiang. Some Moslems even changed their faith to Christianity or other religions.
Historically, the dominance of a particular religion has kept changing from time to time in Xinjiang, but the coexistence of multiple religions following the introduction of outside religious faiths has never changed. The major religions in Xinjiang today are Islam, Buddhism （including Tibetan Buddhism）, Protestantism, Catholicism and Taoism. Shamanism still has considerable influence among some ethnic groups.

[ 本帖最后由 毕毕安入关 于 2008-4-2 18:58 编辑 ]

chey2008

祖国的山山水水一样美.支持!

毕毕安入关

　　　　　　　　　　　　　　“东突厥斯坦”的由来
在中世纪阿拉伯地理学著作中，曾出现过“突厥斯坦”一词，意为“突厥人的地域”，是指中亚锡尔河以北及毗连的东部地区。随着中亚近代各民族相继确立，到18世纪，“突厥斯坦”的地理概念已相当模糊，在当时史籍中也已基本无人使用。19世纪初，随着帝国主义列强在中亚地区殖民扩张的深入，地理名词“突厥斯坦”重新被提出。1805年，俄国人季姆科夫斯基在使团出使报告中又使用了“突厥斯坦”的名称，用以从地理上表述中亚及中国新疆南部塔里木盆地。鉴于两地历史、语言、习俗的差异和政治归属的不同，他将位于“突厥斯坦”东部的中国新疆塔里木盆地称为“东突厥斯坦”，或称为“中国突厥斯坦”。19世纪中期，俄国先后吞并了中亚希瓦、布哈拉、浩罕三汗国，在中亚河中地区设立了“突厥斯坦总督区”，于是西方一些人称中亚河中地区为“西突厥斯坦”，或“俄属突厥斯坦”，把中国新疆地区称为“东突厥斯坦”。
    20世纪初以后，极少数新疆分裂分子和宗教极端分子，受国际上宗教极端主义和民族沙文主义思潮的影响，根据老殖民主义者炮制的说法，将不规范的地理名词“东突厥斯坦”政治化，编造了一套所谓的“东突厥斯坦独立”的“思想理论体系”。鼓吹“东突厥斯坦”自古以来就是一个独立的国家，其民族有近万年历史，“是人类历史上最优秀的民族”；鼓噪所有操突厥语和信奉伊斯兰教的民族联合起来，组成一个“政教合一”的国家；否认中国各民族共同缔造伟大祖国的历史；叫嚣“要反对突厥民族以外的一切民族”，消灭“异教徒”，中国是“东突厥斯坦民族3000年的敌国”，等等。所谓的“东突”理论形成后，形形色色的分裂分子都打着“东突”的旗号进行活动，企图实现其建立“东突厥斯坦国”的妄想。
    从20世纪初至40年代末，“东突”势力在外国敌对势力的怂恿、支持下，多次制造动乱。1933年11月，沙比提大毛拉等在喀什建立了所谓“东突厥斯坦伊斯兰共和国”，但在新疆各族人民的反对下，不到三个月便垮台了。1944年，爆发了反对国民党统治的、作为中国人民民主革命运动一部分的“三区革命”（“三区”是指当时新疆的伊犁、塔城和阿勒泰三个地区），分裂分子艾力汗·吐烈（原苏联乌兹别克人）窃取了“三区革命”初期的领导权，在伊宁成立了所谓“东突厥斯坦共和国”，自任“主席”。1946年6月，“三区革命”领导人阿合买提江、阿巴索夫等撤消了艾力汗·吐烈的职务，将“东突厥斯坦共和国”改组为伊犁专区参议会，分裂势力受到了致命的打击。
    新疆和平解放后，极少数逃到国外的新疆分裂分子和在境内的分裂分子里应外合，在国际**势力的支持下伺机从事分裂破坏活动。尤其是进入20世纪90年代，在宗教极端主义、分裂主义和国际恐怖主义的影响下，境内外部分“东突”势力转向以恐怖暴力为主要手段的分裂破坏活动。一些“东突”组织公开宣扬要通过恐怖暴力手段达到分裂目的。在中国新疆和有关国家，“东突”势力策划、组织了一系列爆炸、暗杀、纵火、投毒、袭击等血腥恐怖暴力事件，严重危害了中国各族人民群众的生命财产安全和社会稳定，并对有关国家和地区的安全与稳定构成了威胁。
    “9.11”事件发生后，国际反恐怖斗争与合作的呼声日趋强烈，“东突”势力为了摆脱尴尬的处境，又一次打着所谓维护“人权”、“宗教自由”和“少数民族利益”的旗号，编造所谓“中国政府借机打击少数民族”的谎言，混淆视听，欺骗国际舆论，试图逃脱国际反恐怖主义的打击。
　　　　　　　　　　　　　　Origin of the "East Turkistan" Issue
The term “Turkistan” appeared in Arabic geographical works in the Middle Ages. It meant “the region of the Turks” and referred to the areas north of the Sir River in Central Asia and the adjoining areas to the east of the river. With the evolution of history, the modern ethnic groups in Central Asia were established one after another. By the 18th century, the geographical concept of “Turkistan” was already very vague, and almost nobody used it again in the historical records of the time.
In the early 19th century, with the growing colonial expansion of the imperialist powers into Central Asia, the geographical term “Turkistan” was revived. In 1805, Timkovsky, a Russian, used the term “Turkistan” again in a diplomatic mission’s report to describe the geographical position of Central Asia and the Tarim Basin in China’s southern Xinjiang. In view of the different histories, languages, customs and political affiliations of the two areas, he called the Tarim Basin in China’s Xinjiang situated to the east of “Turkistan” as “East Turkistan” or “Chinese Turkistan.” In the middle of the 19th century, Russia annexed the three Central Asian khanates of Khiva, Bukhara and Kokand one after another, and set up the “Turkistan Governorship” in the Hezhong (Samarkand) area of Central Asia. Therefore, some people in the West called the Hezhong area “West Turkistan” or “Russian Turkistan,” and China’s Xinjiang region “East Turkistan.”
In the early 20th century and later, a small number of separatists and religious extremists in Xinjiang, influenced by the international trend of religious extremism and national chauvinism, politicized the unstandardized geographical term “East Turkistan,” and fabricated an “ideological and theoretical system” on the so-called “independence of East Turkistan” on the basis of the allegation cooked up by the old colonialists. They claimed that “East Turkistan” had been an independent state since ancient times, its people with its history of almost 10,000 years being “the finest nation in human history.” They incited all ethnic groups speaking Turki and believing in Islam to join hands to create a theocratic state. They denied the history of the great motherland jointly built by all the ethnic groups of China. They clamored for “opposition to all ethnic groups other than Turks” and for the “annihilation of pagans,” asserting that China had been “the enemy of the ‘East Turkistan’ nation for 3,000 years.” After the “East Turkistan” theory came into being, separatists of all shades raised the banner of “East Turkistan” to carry out activities aimed at materializing their vain wish of establishing an “East Turkistan state.”
From the early 20th century to the late 1940s, the “East Turkistan” forces created many disturbances with the connivance and support of hostile foreign forces. In November 1933, Sabit Damolla and others founded the so-called “East Turkistan Islamic Republic” in Kashi, but it collapsed in less than three months thanks to the opposition of the people of all ethnic groups in Xinjiang. In 1944, the “Revolution of the Three Regions,” which was part of Chinese people’s democratic revolutionary movement, broke out against the Kuomintang rule (the three regions referred to Ili, Tacheng and Altay), but separatist Elihan Torae (an Uzbek from the former Soviet Union) usurped the leadership of the revolution in its early days, and founded the so-called “Republic of East Turkistan” in Yining, with himself as its “chairman.” In June 1946, Ahmatjan Kasimi and Abdukerim Abbasov, leaders of the revolution, dismissed him from that post, and reorganized the “Republic of East Turkistan” as the Advisory Council of the Ili Subprovincial Administrative Region, dealing a fatal blow at the separatist forces.
Since the peaceful liberation of Xinjiang, The tiny group of separatists who had fled abroad from Xinjiang collaborated with those at home, and looked for opportunities to carry out splittist and sabotage activities with the support of international anti-China forces. Especially in the 1990s, influenced by religious extremism, separatism and international terrorism, part of the “East Turkistan” forces both inside and outside China turned to splittist and sabotage activities with terrorist violence as their chief means. Some “East Turkistan” organizations openly stated that they would use terrorist and violent means to achieve their purpose of separation. The “East Turkistan” forces in China’s Xinjiang and relevant countries plotted and organized a number of bloody incidents of terror and violence, including explosions, assassinations, arsons, poisonings and assaults, seriously jeopardizing the lives, property and security of the Chinese people of various ethnic groups, and social stability in Xinjiang, and posing a threat to the security and stability of the countries and regions concerned.
After the September 11 incident, the voices calling for an international anti-terrorist struggle and cooperation have become louder and louder. In order to get out of their predicament, the “East Turkistan” forces once again have raised the banner of “human rights,” “freedom of religion” and “interests of ethnic minorities,” and fabricated claims that “the Chinese government is using every opportunity to oppress ethnic minorities,” to mislead the public and deceive world opinion in order to escape blows dealt by the international struggle against terrorism.

[ 本帖最后由 毕毕安入关 于 2008-4-2 19:15 编辑 ]

斯文扫地

漂亮：）
民族大团结万岁！！
为了我们伟大的祖国，我们一定要和谐安定：）
祖国万岁！！！

毕毕安入关

一早上没来帽出来这么多新疆贴　大家集中下撒

毕毕安入关

　　　　　　　　　　坚持民族平等团结、宗教信仰自由

中华人民共和国成立以来，中国政府为实现国内各民族的平等、团结和共同发展，从中国民族和宗教的实际状况出发，制定了一系列民族政策和宗教政策，并在实践中不断使之丰富和完善。新疆作为中国实行民族区域自治地方之一，全面贯彻了中央政府的民族政策和宗教政策，维护了各族人民的根本利益，形成、发展和巩固了平等、团结、互助的新型民族关系。     保障民族平等，促进民族团结．《中华人民共和国宪法》规定：“中华人民共和国各民族一律平等。国家保障各少数民族的合法的权利和利益，维护和发展各民族的平等、团结、互助关系。禁止对任何民族的歧视和压迫，禁止破坏民族团结和制造民族分裂的行为。”     宪法保障各民族公民广泛享有宪法和法律赋予的各项平等权利。年满１８周岁的公民，不分民族、种族、性别、宗教信仰，都有选举权和被选举权；各民族公民的人身自由和人格尊严不受侵犯；各民族都有宗教信仰自由的权利；各民族公民都有接受教育的权利；各民族都有使用和发展自己的语言文字的自由等等。政府采取各种特殊的政策措施，努力使宪法和法律规定的各民族一律平等的权利在社会生活和政府行为中得到有效落实和保障。     中华人民共和国成立后，新疆地方政府发布行政命令，废除了带有侮辱性的称谓、地名，如“迪化”改为“乌鲁木齐”，“镇西”改为“巴里坤”等。有的少数民族称谓虽然没有侮辱性的含义，也根据少数民族自己的意愿进行了更改，如１９５８年，根据达斡尔族自己的意愿，将“达呼尔”改为“达斡尔”。     为进一步巩固和发展各民族的大团结，从１９８３年起，自治区政府每年都在全区范围内集中开展民族团结教育月活动，以生动活泼的形式和赋予时代特点的内容，集中、广泛、深入地进行宣传教育，使平等、团结、进步成为各族人民相互关系的主旋律，互相信任、互相尊重、互相学习、互相支持、互相谅解成为各族人民共同遵守的行为准则。     少数民族的自治权利得到法律和制度的保障。根据中国宪法，各少数民族聚居的地方实行区域自治，这是中国的一项基本政治制度。新疆维吾尔自治区是以维吾尔族为主体的民族自治地方。在自治区境内，还存在着其他民族聚居的地区，也成立了相应的民族自治地方。目前全区有哈萨克、回、柯尔克孜、蒙古等４个民族的５个自治州，以及哈萨克、回、蒙古、塔吉克、锡伯等５个民族的６个自治县，还有４３个民族乡。     根据中国宪法和民族区域自治法的规定，民族自治地方享有广泛的自治权利，在行使地方国家机关职权的同时，还行使立法权、对不适合民族自治地方实际情况的上级国家机关决定的变通执行或者停止执行权、经济发展权、财政权、少数民族干部培养使用权、发展教育和民族文化权等等。新疆维吾尔自治区人民代表大会及其常委会根据民族区域自治法赋予的权力和新疆的实际，制定了适应新疆特点和需要的各种法规和决议，依法保障了民族自治地方的自治权利。截至２０００年底，自治区人大及其常委会共制定地方性法规１１９件，法规性决议、决定７１件，批准地方人大制定的地方性法规３１件，单行条例３件；自治区政府制定的行政规章１７３件。     民族自治地方的主要领导由自治民族的公民担任。各级民族自治地方的政府主席、州长、县长，均由实行区域自治民族的公民担任；自治地方人民政府的其他组成人员，也都配备了实行区域自治的民族或其他少数民族的人员。为切实保障民族区域自治和少数民族各项权利，新疆十分重视为少数民族干部创造学习和培训的机会，把大批少数民族干部送往内地院校学习，在新疆也建立了各级民族干部学校和民族干部培训班，培养了大批从事政治、经济和文化等各个领域工作的少数民族行政和专业技术干部。１９５０年，新疆少数民族干部仅３０００人，１９５５年，新疆维吾尔自治区成立时，少数民族干部４．６万人，目前，已达３４．８万人，占全区干部总数的５１．８％，少数民族妇女干部占全区妇女干部总数的４６％以上。     少数民族在各级人民代表大会有充分代表权。为切实保障少数民族的权利，在自治区各级人民代表大会代表中，少数民族代表的比例都高于同期少数民族人口在新疆各地区人口中的比例约４个百分点。在历届**的新疆代表中，少数民族代表所占名额的比例，都在６３％以上，均高于同期在全疆人口中所占的比例。     少数民族使用发展本民族语言文字的自由和权利得到充分尊重和保障。自治区政府于１９８８年和１９９３年相继颁布了《新疆维吾尔自治区民族语言使用管理暂行规定》和《新疆维吾尔自治区语言文字工作条例》，进一步从法律上保障了少数民族使用本民族语言文字的自由和权利。无论在司法、行政、教育等领域还是在政治和社会生活中，少数民族语言文字都得到广泛使用。自治区机关执行公务时，同时使用两种以上语言文字；各自治州、自治县机关在执行公务时，也同时使用自治民族的语言文字。少数民族有权使用本民族的语言文字进行选举或诉讼。新闻、出版、广播、电影、电视广泛使用民族语言文字。新疆人民广播电台用维吾尔、汉、哈萨克、蒙古、柯尔克孜等五种语言广播，新疆电视台有维吾尔、汉、哈萨克等三种语言的频道节目，维吾尔、汉、哈萨克、柯尔克孜、蒙古、锡伯等各民族都有本民族文字的报纸和书刊。     少数民族的风俗习惯受到充分尊重。少数民族的风俗习惯与群众生产生活息息相关，与宗教信仰密切相联。为尊重少数民族风俗习惯，中央和自治区人民政府颁布了一系列规定。为保证少数民族特别是信仰伊斯兰教民族特需食品的供应，人民政府颁布法规，采取了一系列具体措施，要求大中城市和有穆斯林群众的小城镇保持一定数量的清真饭馆；在交通要道以及有少数民族职工的单位，设立“清真食堂”或“清真灶”；供应穆斯林群众的牛羊肉，按照其习惯进行宰杀与处理，并单独储运和销售；各少数民族在自己的传统节日，如“古尔邦节”和“肉孜节”期间，都能享受到法定的节日假期和节日特殊食品的供应；在有土葬习俗的少数民族中，政府不推行火葬，并采取划拨专用土地、建立专用公墓等具体措施予以保障；对一些带有宗教色彩的民族风俗习惯，如婚丧仪式、割礼、起经名等都不加限制。     少数民族教育水平不断提高。新中国成立后，为改变少数民族教育十分落后的情况，采取了一系列措施，把发展少数民族教育事业作为教育工作的重点，在发展规划、资金投入、师资培训等方面对少数民族教育给予重点和优先的安排与扶持。为改变牧区民族教育落后的问题，投巨资在牧区建立寄宿制学校，对牧区寄宿制学校和中学、大中专院校的少数民族特困生设立助学金，如２００２年资助寄宿制学校免费课本１２００万元、助学金３０００万元；对南疆少数民族聚居的和田、喀什、阿克苏和克孜勒苏柯尔克孜自治州等四个地州义务教育阶段中小学生实施免费教育，延长义务教育时间，使少数民族学生接受九年至十二年的义务教育。对其他一些边境县和贫困县的少数民族中小学免除学杂费和课本费。全疆单独设置的民族中小学５８８２所，占全疆中小学总数的６９％。同时还有不少学校实行民汉合校。目前，全区已形成结构合理、多层次办学、协调发展的少数民族教育体系。到２００１年，小学适龄儿童入学率已达９７．４１％，初中达８２．０２％。在高等学校招生考试中，根据目前生源的实际情况，对少数民族考生采取降低分数线的优惠政策等。