原创《小历史里看大历史：读《34载特殊使命:彝民团鲜为人知的战斗岁月》》
该文是历史有关毕业论文模板范文与历史和小历史和大历史有关论文范文检索。
读《34载特殊使命:彝民团鲜为人知的战斗岁月》
胡越英一关于历史事件的描述,如果说涉及时间跨度长久且事关全局的"宏大叙述"（grand narrative）是大历史（big history）,那么,与之相对的就是专注于某一特殊历史时期的局部性"小历史"（all history）.[1]马林英教授的《34载特殊使命:彝民团鲜为人知的战斗岁月》（民族出版社,2017年8月版,以下简称《34载特殊使命》）,就是一部专注于解放初期特定时期彝民团的"小历史".
"小历史"具有诸多深入的历史细节,无论是作者还是读者,倘若仅仅沉浸于生动的历史细节,极易陷入没有灵魂的史料堆砌.唯有将"小历史"放在大的历史潮流中观察,其叙述就会和"大历史"一样具有价值.[2]《34载特殊使命》这部"小历史"选取新中国成立初期大凉山的"彝民团"为研究对象,展示了社会大变革时期的历史细节,更展现了探索山区长治之道的军事、政治智慧.从这个意义上说,《34载特殊使命》这部"小历史"可谓是构建党史、军史、凉山民族自治发展等"大历史"的必要细节和生动诠释.
在解放战争中,各地的解放不乏和平方式,但所谓和平方式其实都是在充分的军事保障下才得以实现的.与凉山同处祖国大西南地区的西藏,最终能以和平方式解放,关键在于解放军能够取得昌都战役的胜利.1949年12月23日,在给彭德怀的电报中曾说："解决西藏问题不出兵是不可能的,出兵当然不止西北一路,还要有西南一路","西南局在川康平定后,即应着手经营西藏"[3].
可见,即便从国家层面的"大历史"看,1950年2-3月平定川康的西昌战役,这场国民党在大陆城市的最后一场战役以失败收场,解放军不仅解放了凉山,把国民党残部逼退至海南岛,更为取得昌都战役的胜利,瓦解英美等西方国家分裂中国企图、解放全西藏提供了至关重要的军事保障.大凉山解放后,为建设经营大凉山地区而组建的彝民团因此成为经略大西南战略上一个重要的环节.研究彝民团的这段"小历史"因此具有了"大历史"的意义.二历史叙述的本质是对历史细节的疑问与追踪.除了追问"彝民团"的形成背景,彝民团究竟如何组建外,著作遵从大多数历史叙述的方式,用了五分之一的篇幅在第一章"组团前后的历史背景"中交代彝民团组建的相关历史场景,为读者清晰展示了彝民团的基本历史脉络.
1950年初,在的全面布局下,中国人民解放军向负隅于西南的国民党发起进攻,很快于2-3月取得了西昌战役的胜利.明白,虽然全西康省已经解放,但由于该地区特定的人文、历史、地理条件,在凉山地区的工作才刚刚开始,因为要建设好凉山,必须尊重群众意愿且有当地人的共同参与.
在这样的形势下,民族事务委员会于1950年10月根据凉山彝族地区的情况,提出了组建凉山彝民团,拟在西康省和西南军区领导的协同下,以中国人民解放军 184师侦察连为基础组建"西康省昭觉彝族警卫营".随着形势的变换,彝民团先后经历了不同的阶段：
1950年 10 月：西康省昭觉彝族警卫营
1951年 3 月 18 日：西康军区基干第三团,第一次吸收了大量的彝族青年
1952年9 月：西南军区独立第九团
1952年 10 月8 日：中国人民解放军西康军区彝民团
1952年11 月：中国人民解放军成都军区彝民团
1958年 12 月：统一番号"3105 部队"
1959年 1 月：中国人民解放军成都军区步兵 15 团,番号"7842 部队"
1970年：番号变更为"0080 部队"
1981年：四川省军区独立第5 团
1983年：凉山军分区独立营
1986年：独立营建制撤销
彝民团名称的变化既是彝民团工作重心不断转移的写照,也是新中国成立后局势变化和中国人民解放军部队不断改革发展的反映.随着朝鲜战争、军区划分、部队番号变更、军队改革、裁军等大趋势,彝民团工作使命从培养彝族干部、平息叛乱,转向了布防屯垦、维护凉山地区稳定、社会建设等新的内容,但其最显著的特点,如著作所言--以彝族同胞为主题的特征始终没有改变.20世纪80年代,中国人民解放军为适应新的国际或国内环境、提高军队科技素质,进行了建国以来最大规模的一次裁军,彝民团最终建制撤销就是在这样的历史背景下落下帷幕完成其光荣的历史使命.三阅读《34载特殊使命》,读者可以清楚地感受到,彝民团的组建、运行、发展过程就是国家治理边区的探索过程,展示了当时中国领导人能够从实际出发、充分考虑国情的政治智慧.由于"中国各民族多数是杂居的,互相同化,互相影响"的具体国情,认识到在民族地区"不可能设想采取如同苏联那样的民族共和国",必须"采取与苏联不同的另一种形式",所以"实行民族区域自治,是解放以后国家在民族问题上的一个根本性的政策". [4]
实施民族区域自治最重要的途径就是要启用相当数量的少数民族干部.1949年9月,全国政协第二次代表预备会上提出的《共同纲领》草案第五十一条明确指出：各少数民族聚居的地区,应实行民族的区域自治,按照民族聚居的人口多少和区域大小,分别建立各种民族自治机关.凡各民族杂居的地方及民族自治区内,各民族在当地政权机关中均应有相当名额的代表".培养、提拔大量当地少数民族的彝民团,为民族区域自治创造良好的人才基础和社会基础.培养这批少数民族干部作为新中国管理力量,既有利于地区政治经济建设,也是对当地社会、文化的尊重.
解放初期建立的彝民团不仅是中国政治智慧的体现,可以说也是群众路线与凉山地区具体条件相结合的产物.《34载特殊使命》所展现的这段历史生动地表明,无论在哪里群众路线都是基本的生命线和根本工作路线.著作详实而朴实的叙述昭示,中国人民解放军彝民团的组建是"从群众中来,到群众中去的群众路线",其基本工作方法则是"一切依靠群众",无论是在革命时期还是建设时期,因地制宜的彝民团就是在凉山取得革命和建设成就的制胜法宝.
彝民团组建、发展过程中,一直秉承"战斗队、工作队、生产队、培养民族干部学校"的建团方针,充分尊重、信任、重用、培育当地民族上层知识分子的.所培养的彝族军人干部也不辱使命,在平息大、小凉山地区上层奴隶主叛乱、民族地区土地改革、大生产运动中均发挥了重要的作用.
彝民团是一支特殊的中国人民解放军部队,在军事上的战功也是较为突出的.经过8年的卓绝奋斗,彝民团以伤亡2296人（其中仅排以上军官牺牲95名）的代价,取得歼敌39977人赫赫功绩,使原本处于奴隶社会阶段的大、小凉山地区,一步跨进社会主义社会阶段.
彝民团是一所特殊的"干部学校".在其存在的34年间,先后输送 245 名彝族干部到各军事院校学习深造,有887 名彝族干部参加省军区和分区教导队培训.培养团以上彝族领导干部78 名,州、县、乡各级彝族干部246名.这批彝族干部成为新中国以来凉山地区的干部"种子",为大凉山后来持续稳定的发展奠定了重要的人才基础,体现了"一切依靠群众"的工作方法,和"一切为了群众"的工作宗旨.四无论在政治史、军事史还是社会史中,人,是最重要的角色.《34载特殊使命》在不同的章节先后聚焦了大时代变迁中的一个特定历史场景--李仕安、岭光电、安登俊等独特历史人物,以及他们的命运走向和新生过程.这一批彝族同胞有个共同的特点,基本都曾在国民政府任过职,同时在彝族同胞中享有一定威望,但能够在的感召下逐渐认同新政府政策.所以争取到他们加入到新的政权组织中,无疑是有利于促进整个凉山彝区的奴隶解放,对建设一个和平、、自由和团结和谐的新凉山是非常必要的.《34载特殊使命》不仅叙述了争取这些旧政府中管理人才的历史过程,同时还客观披露了这些历史当事人在历史转折过程中的认知变化,使得著作具有了更丰富和多层次、多面向的阅读体验.
李仕安（1913-2017）,"一位精通汉情的夷胞",[5]系陆军军官学校毕业生,民国时期曾任四川省雷波边民学校校长、川康边防总指挥部中校参谋等职.作为受过高等教育的彝族同胞,再加上谙熟凉山地区的各种情况,很快融入了新的建设队伍.1950年,在贺龙的亲自介绍下加入了中国人民解放军,为解放军进入凉山担任向导,旋任184师民族干部训练班主任,在后来争取、培养彝族同胞的过程中发挥了重要作用.
如果说李仕安追随刘文辉率部起义是一种积极主动的转变,那么另一位重要的彝族上层人士岭光电（1913-1989 ,国民党军校10期学员,国民政府立法委员）在新旧政权的转换中就是一种被动渐进的转变,在这个过程中其思想意识是经历了激烈斗争的.如书中披露的：岭光电与解放军指派前来争取自己的毛筠如谈了很久,也看到旧友毛筠如被新政府不计前嫌地委以重任,但考虑到自己毕竟曾经多年在国民党军、政、特活动,还曾经三次面见,所以担心自己昨天还是旧政府的官员,今天就去投诚,如何看待自己,再加上时任昭觉县县长的王隆映认为岭光电要投诚就是有失气节.岭光电内心的冲突可想而知,但时代的潮流挡不住,而且对彝族知识分子也拿出了十二分的真诚,希望岭光电能够同"一起建设凉山,多给彝族人民做些好事".在解放军的感召之下,岭光电最终做出了顺应时代的选择,成为了建设新凉山的带头人.五2015年杨追奔编著的内部资料《彝民团》为当事人的回忆录,并非学术专著.作为首部关于中国人民解放军彝民团历史详实记载的专著,《34载特殊使命》最基本的意义在于它向读者详实再现"彝民团"形成的历史场景,而更进一步的意义在于它充实或填补了这段历史的学术空白,对彝民团给出了恰当的历史评价,为其他学者研究同时期党史、民族区域自治史、中国人民解放军军事史提供了详实的研究基础.
从资料运用的角度看,《34载特殊使命》的一个特色就是马林英教授以其特定的身份--通彝语、且与诸多当事人有直接或间接的联系,可直接访问当事人,这些口述资料让全书的资料来源生动、丰富.马林英教授怀着对彝民团前辈的崇敬而展开研究,采访了王海民、王正才、李仕安、毛伍呷、李成文等重要的历史当事人,搜集了不少珍贵的照片,浓墨重彩地记下了这段特殊的解放军历史.
懂彝语、了解彝民团的重要历史意义、熟悉历史当事人……这些都是其他普通研究者不易甚至无法做到的.尤其随着岁月的延续,健在的彝民团官兵已经不多,抢救性的整理和深入研究这段历史变得愈加紧迫,这可以说是马林英教授这本著作的重要价值所在.
当然,著作尚有值得深入发掘的地方："组团前后历史背景"实际上是组团的准备序曲,此处如果能够适当纵向梳理一下历史上国家权力变更时期对凉山彝民管理方式的大致走势及异同,著作会更有历史纵深感.
同时也可做横向的对比,同样是在少数民族地区,解放初期在其他如贵州、西藏、新疆等地又是采取何种类似政治、军事、经济、文化政策？
全书采用诸多历史当事人生动的口述材料和文史资料及珍贵的历史图片,这对提高著作的可信度和可读性提供了保障,也是该书的重要特色.倘能发掘一定的文字档案资料辅以论述,同时制作专业历史地图,读起来会更加明了,著作就会成为可读性强的优秀学术作品,让更多的读者了解这段特别的军史.
参考文献：
[1]赵世瑜.小历史与大历史 区域社会史的理念、方法与实践[M].北京：三联书店,2006.
[2]叶帆."小历史"与大视野[N].人民日报,2008-11-23(7) .
[3]王小彬.经略西藏：新中国西藏工作60年[M].北京：人民出版社出版,2009.
[4]周恩来.关于我国民族政策的几个问题[J]红旗,1980(1).
[5]曾昭抡.大凉山夷区考察记[M].北京：中国青年出版社,2012.
作者简介：胡越英,成都市社会科学院副研究员、历史学博士.四川 成都610060
收稿日期：2018-03-20责任编辑：王珏
History, Memory and Reality:
Memoriam at the Tenth Anniversary of the Wenchuan Earthquake
Xu Ping
（Faulty of Humanities, Party School of the CPC Central Committee,Beijing,100091,China)
The Wenchuan earthquake was the most destructive earthquake to strike the country since the founding of the Peoples Republic of China in 1949. The sudden earthquake caused an unprecedented disaster to Wenchuan and everything came to a standstill when the earthquake struck at 2∶28 p.m. on May 12, 2008. The infrastructure was badly damaged; the newly built highway from Dujiangyan to Wenchuan was completely destroyed; 80% of the buildings in the urban area needed to be rebuilt; most rural houses had collapsed, and the farmers had not lived prosperous lives. Following the disaster, people in Wenchuan were concerned with how to build a better and stronger Wenchuan.
The reconstruction process in Wenchuan was difficult and long, but after ten years of hard work, tremendous changes he taken place. The traditional folk dwellings, which are located on the mountain slopes and made from wood and stone, he been generally updated with two or three stories of modern architecture while retaining strong ethnic qualities. All townships and villages he also been rebuilt with new appearances. The town of Yingxiu, the epicenter, gathers the works of the worlds excellent architectural designers; Both the towns of Sanjiang and Shuimo embody the combination of tradition and modernity; The town of Weizhou, where the county government is located, has become a huge urban garden.
In 2017, the GDP of Wenchuan County grew to 5.757 billion yuan, 2.6 times higher than that in 2008; the per capita disposable income of urban residents reached 29,472 yuan, 1.7 times higher than in 2008; and the per capita disposable income of rural residents reached 12,243 yuan, an increase of 3.5 times over 2008. Moreover, Wenchuan was successively awarded a series of titles, such as "Sichuan Advanced County for County Economy Development", "Sichuan Advanced County for Increasing Farmers Income", and "Sichuan Demonstration County for Annual Promotion of Major Rural Reform Task". Almost all of people said that the postdisaster reconstruction has advanced the overall economic and sociocultural development of Wenchuan by about 30 years.
The "Complementary Counterpart Assistance" policy, formed after the Wenchuan earthquake, has become a unique mode of emergency and poverty relief with Chinese characteristics, and is playing an increasingly important role in China. Approved by the State Council in 2009, "May 12" has become a National Day for "Disaster Prevention and Reduction". The Wenchuan earthquake demonstrates "supports from all directions when one is in difficulty".
The big earthquake brought great destruction; great destruction brought great construction; and big construction brought big development. How to sum up the tranormation of Wenchuan? We are now working with the Wenchuan County government to hold an academic seminar and invite experts and scholars from within China and abroad to hold discussions. What implications does the Wenchuan earthquake he for the world? Ten years of Wenchuan: Earthquake Relief Spirit and Social Cultural Reconstruction, a book which we plan to publish after the seminar may give you an answer.
The Background and Significance of Compiling
A Catalogue of the Main Content of Dongba
Ancient Manuscripts Scattered in the World Bai Gengsheng
（China Federation of Literary and Art Circles,Beijing,100083,China）
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 10-15, 2018 (CN51-1731/C, in Chinese)
DOI:10.3969/j.issn.1674-9391.2018.03.01Abstract:As a result of the hard work and dedication of the Beijing Information Science & Technology University, as well as leading expert Professor Xu Xiaoli, "the Construction of International Digital Sharing Platform for the Inheritance System of ´World Memory Heritage Dongba Ancient Manuscripts " was listed as a major project of the National Social Science Fund in 2012. Since then, it has twice been granted additional funding. I he participated in every process of the project, including planning, and implementation, and also served as leader of the second research group. My responsibilities included interpreting, annotating, and cataloguing the Dongba ancient manuscripts. In addition, I was also in charge of reviewing the information collected by the first research group. In the end, we compiled the information into a book entitled guoji guancang dongba jingdian bianmu juyao (A Catalogue of the Main Content of Dongba Ancient Manuscripts Scattered in the World). This article gives a brief introduction to the background of this compilation and explains the necessity and significance of the book to further promote the Naxi studies.
The Dongba ancient manuscripts are regarded as an encyclopedia of Naxi culture. The Naxi are one of the 56 ethnic groups in China. The Naxi were called "Mosuo" in ancient times, and the earliest record of them can be found in huayang guozhi by Chang Qu during the Jin Dynasty. The Naxi are thought to be descendants of the ancient Qiang. The current population of the Naxi is over 300,000 and are currently distributed in the border regions of Yunan, Sichuan, and Tibet.
Dongba culture has been inherited from the Dongba religion of the Naxi. The founder of the Dongba religion was "Dongba Shiluo" and religious specialists are called as "Dongba" . The meaning of Dongba is "sage". Dongba culture include priests, rituals, crafts, ritual instruments, costumes, songs and dances, and scriptures. Dongba scriptures are written in Naxi pictographs or Geba script, a phonetic writing system. There are more than 1140 Dongba scripture kinds, involving philosophy, religion, language, writing, astronomy, geography, society, ecology, customs, law, ethics, literature, and arts. In 2003, Dongba ancient manuscripts were included on the "World Memory Heritage" list by UNESCO.
Currently, more than 34,000volumes of Dongba ancient manuscripts are scattered in the hands of different institutions and individuals around the world. The collection of Dongba ancient manuscripts abroad began as early as the middle of the 19th century. In 1867, Pere Desgodins, a French missionary, sent an 11page manuscript titled gaolequ suhun (Gaolequ Calling Back the Soul) from Yunnan to Paris.This event could be regarded as a starting point of the collection of Dongha ancient manascripts abroad. Following the provocation, competition, and cultural aggression of the Western colonial powers in the frontiers of Yunnan, a group of Chinese scholars in the early 20th century began to call for the rescue and protection of Dongba ancient manuscripts. The largescale collection of Dongba ancient manuscripts has contributed to the gradual development of the study of Dongba culture. This study has generally focused on three major areas: translation, cataloguing, and research. The results he been substantial. The translation has been divided into four categories: translating from Naxi into Chinese, from Naxi into English, from Chinese to other foreign languages, or from a foreign language to another foreign one. The cataloguing includes Chinese cataloguing and foreign language cataloging. The research has included the study of Dongba priests, rituals, literature, art, philosophy, astronomy, divination, language, and scripts.
The reason why we chose to compile A Catalogue of the Main Content of Dongba Ancient Manuscripts Scattered in the World is in response to the following social, historical factors, as well as the Dongba culture itself:
1. Colonial division and the two world wars in the first half of the 20th century brought catastrophe to China and the Naxi region, and as a result, the Dongba culture suffered greatly. While disputes of influence in Yunnan occurred between France, Britain, Germany, America, Italy, and the Netherlands, the Naxi region received the attention of these imperialist countries because of its abundant natural resources and rich culture. As a result, the aggression of these countries against the Naxi people and their region was reflected in the successive influx of military personnel, scientists, explorers, missionaries, scholars, and so on in the region. This has contributed to an overshadow of coloniali in the study of the Naxi abroad, resulting in a large number of highquality Dongba ancient manuscripts and other cultural relics becoming lost overseas or ruined in war. For a long time, the Naxi research center was located in the west. Today, following the liberation and independence of the Chinese nation, China has gradually become the second largest economic power in the world and its cultural influence internationally is constantly growing. The center for Naxi studies is gradually being returned to its motherland.
2. In the second half of the 20th century, the most important and pressing issues in China were political revolution and economic development. This period also saw the rise of disturbing ultraleftist ideologies. As a result, the Dongba ancient manuscripts and Dongba culture suffered. Not only were the Dongba criticized and struggled against, but their scriptures were confiscated and burned, their rituals were banned, and their instruments were destroyed. Moreover, academic research and exchanges were put to a halt. Although the new era following this period ushered in a kind of Spring, the resulting commodity economy, urbanization, and globalization caused the surviving Dongba ancient manuscripts to be placed on the open market. Only a few old Dongba still remain, while most of the younger generations move to cities to make money. Thus, there are few left who can inherit the Dongba culture. Modern production, life, and education he also pushed the Dongba culture in a crisis, where what was once a vibrant culture appears to be on the verge of going extinct.
3. Dongba ancient manuscripts he been collected by more than ten institutions,organizations, and individuals both within China and abroad. They remain scattered and isolated from each other and many he not been translated or he been carelessly stored. This has seriously affected the progress of international Naxi studies. The prospect of many of these manuscripts and objects being returned to China is impossible, due to geographical barriers and international intellectual property rights. Thus, it is necessary for us to rely on new communication technologies to form an international alliance for the collection, dissemination, and utilization of Dongba ancient manuscripts.
4. Due to the fact that these manuscripts are all written on paper and are very old, they are not damage resistant. In fact, damage from worms and rats, natural corrosion, and being bought and sold he all greatly affected their longevity and authenticity. Therefore, in order to completely preserve and protect the Dongba ancient manuscripts and culture, we must urgently turn to modern information technology to build online museums and libraries, information and knowledge bases, and even experience halls that can store this information.
5. The research focused on the Naxi culture, especially that of the Dongba ancient manuscripts and culture, has resulted in great achievements . However, only by establishing international sharing platforms can we promote the assembly of strong research, the exchange of research findings, and the cooperation on research concerning the Dongba ancient manuscripts and culture. Also, these platforms can help to accelerate the construction of international Naxi studies, as well as expand the scale of and enhance the sharing standards of international Naxi studies.
6. Although many institutions he tried numerous times to translate, annotate, and catalogue various collected Dongba ancient manuscripts, these efforts appear to be quite unorganized, jumbled, and isolated, making it impossible for them to be shared under a common experience, understanding, and standard. This is reflected not only in language and writing, but also in the understanding of the Dongba ancient manuscripts and the relevant aspects of background, translation, and catalogue. It is difficult to maximize the capabilities of relevant data, which has left these unique cultural resources untapped. It is thus necessary for us to create a scientific, clear, comprehensive, and unified standard in cataloguing the Dongba ancient manuscripts in accordance with the basic standards of cultural anthropology and information technology.
The project of"the Construction of International Digital Sharing Platform for the Inheritance System of ´World Memory Heritage Dongba Ancient Manuscripts" was set up and conducted based on the deep historical and cultural backgrounds of the Naxi people as described in this article. It has great political, economic, social, and cultural value for the sing, protection, inheritance, and utilization of the Dongba ancient manuscripts and Naxi culture. Moreover, it has both exploratory and academic significance for combining humanities with science and technology, creative tranormation, and innovative development of excellent traditional culture. Scientific collection, annotation, and cataloguing are the most fundamental steps towards achieving the goal of establishing an international digital shared platform for the inheritance system of Dongba ancient manuscripts. Without it, the Dongba ancient manuscripts would not be digitally processed, retrieved, and disseminated online, the digital international sharing platform would not he been constructed and operated, and the Dongba ancient manuscripts databases and knowledge bases would not he been established, managed and utilized. Thus, the significance of A Catalogue of the Main Content of Dongba Ancient Manuscripts Scattered in the World to the project of "the Construction of International Digital Sharing Platform for the Inheritance System of ´World Memory Heritage Dongba Ancient Manuscripts" is clear.
Key Words:A Catalogue of the Main Content of Dongba Ancient Manuscripts Scattered in the World;the Naxi Studies;value
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Bai Gengsheng,Yang Fuquan ed.guoji dongba wenhua yanjiu jicuim (A Collection of International Dongba Culture Studies). Kunming:yunnan renmin chubanshe,1992.
Bai Gengsheng.naxi wenhua yanjiu mulu suoyin (Directory Index of Naxi Culture Studies). In Sano Kenji ed. riben yu yizu,naxi minsu diaocha (An Investigation of Customs of Japanese, the Yi and Naxi). Tokyo:Bensei shuppan,2008.
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Overview and Forecast of Studies on the Protection of
Traditional Villages in Southwest Ethnic Minority Areas
Li Chao,Jiang Bin
(Southwest Minzu University, Chengdu, 610041, Sichuan, China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 16-24, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.02Abstract:In this paper, using the descriptive method and comparative method to review the literature on the protection of traditional villages in southwestern ethnic areas, we find that the research on the traditional villages in the southwestern ethnic minority areas mainly focuses on the following aspects: 1. concepts, characteristics and values; 2. spacetime distribution; 3. protection and development; 4. protection and touri; 5. the village protection model and mechanis in the context of the new model of urbanization and beautiful villages. Summarizing the existing research, we found the following deficiencies:
First, in the study of village protection and utilization,there are imbalances in the subject areas and geographical regions; Second, case studies on traditional villages are lacking, and there is a lack of holistic research on traditional villages within the same region; Third, there are imbalances between protection and development; Fourth, the current research does not fully address the actual needs of the countrys major strategic decisions; Fifth, there is a lack of subjectivity in the study of villagers for the protection and use of traditional villages. In order to better promote the protection and development of traditional villages in the southwestern ethnic minority areas, the traditional villages should keep up with the pace of development of modern society, meet the requirements of social development, and help boost the strategy of rural rejuvenation and the overall goal of building a welloff society in a wellrounded way.
The following aspects are need our further attention: 1. Within researching the safe protection of the traditional villages, we need to conduct research focused on the safety of traditional villages in natural and manmade disaster prone zones in southwest ethnic minority areas; 2. We need to conduct research on how to correctly balance the relationship between traditional village protection and sustainable development; 3. The interdisciplinary research needs further investigation.
Key Words:traditional village protection; southwest ethnic minority areas; overview
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Zhang Xiumei, Li Ming. xitong shijiaoxia chuantong cunluo baohu lilun yu baohu shijian bianqian yanjiu (Research on the Theory and Practice of the Traditional Village Protection from the Perspective of System). In Research on Heritages and Preservation, 2017, (04): 59-64.
Zhang Xi, Che Zhenyu. jiyu kongjian jufa de lvyou cunluo kongjian xingtai bianhua yanjiu. yi lijiang shuhe guzhen weili (Research on Touri Villages Spatial Form Tranorm based on Space Syntax: Taking Shuhe Ancient Town of Lijiang as an Example). In Huazhong Architecture, 2012, 30 (09): 105-109.
Zhang Jing. lun minzu cunluo lvyou kaifa guanli xin moshi (New Mode of Development and Management of Ethnic Village Touri). In Resource Development & Market, 2015, 31 (01): 117-120.
Zhu Xiaoming. shilin gu cunluo de pingjia biaozhun (On the Evaluation Criteria of Ancient Villages). In Ancient Landscape Technology, 2001 (04): 53-55+28.
Zhu Liangwen, Tang Xiaoxiang. pinkunxing chuantong cunluo baohu fazhan duice. Yunnan azheke yantaohui (Protection and Development Strategies for Povertystricken Traditional Villages: Azheke Symposium in Yunnan). In New Architecture, 2016 (04): 64-71.
Zhou Zhengxu. lvyou xiandao fazhan yu minzu wenhua zijue. guizhou shaoshu minzu cunluo baohu fazhan sikao (Touri Pilot Development and Ethnic Cultural Consciousness: Reflections on the Protection and Development of Guizhou Ethnic Minority Villages). In Development of Small Cities & Towns, 2012 (02): 98-104.
Countermeasures in the Protection and Development
of the Miao and Dong Traditional Villages in Qiandongnan
Tang Xiaomei1 , Yang Daiyun2
(1.School of Touri, Kaili University, Qiandongnan, 556000, Guizhou, China;
2. Development Research Center of Qiandongnan Prefectural Government, Qiandongnan, 556000, Guizhou, China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 25-30, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.03Abstract:As a consequence of rural "depopulation," Chinas traditional villages are rapidly disappearing. In 2012, in response to the crisis, China launched the "Directory of Traditional Villages in China," a project aimed at protecting traditional villages. So far, Qiandongnan has included 309 Miao and Dong villages in this directory, accounting for 7.4% of the 4153 total traditional villages in China. Qiandongnan has become an area where the traditional villages are the most densely populated, most preserved, and he the strongest ethnic characteristics in China. While there is a consensus about the need to strengthen the protection of traditional villages, differences in opinions between local governments and villagers still exist. There are constant conflicts between the rural planning led by the government and the construction of independent housing by the villagers. Therefore, it is necessary to further explore and discuss the protection and inheritance of these traditional villages.
Traditional villages, as inheritances of human culture and natural resources, must be protected and eventually developed. However, in the midst of the process of "depopulation," how do we protect the cultural inheritance, development, and utilization of these traditional villages in a justifiable way? This is the biggest problem facing the villagers, society, and even the government. We believe that the protection and development of traditional villages in southeastern Yunnan should follow the following principles:
1.Respect the production and living needs of villagers:While the external forces provide support to traditional villages, the modernity of the villagers life should first be considered. By improving the basic infrastructure, the comfort level of the villagers living conditions should be improved. Therefore, it is necessary for traditional villages to integrate into modern civilization.
2.Respect the laws of formation of traditional villages: The villagers are the owners of the village, so their initiative and enthusia to protect their villages should be fully exerted. On the basis of protecting the formation laws in traditional villages, methods or approaches which conform to the development laws of traditional villages should be explored.
3.Maintain the integrity of traditional villages:Concerning the inheritance of farming culture in traditional villages, attention should be paid to the integrity of village space, village history, and village values.
4.Maintain the authenticity of traditional villages: In the process of restoring the traditional village, attention should be paid to the authenticity of the form, context, production, and life of villagers.
5.Maintain the continuity of traditional villages: In the process of integrating into modern life, attention should be paid attention to the fundamental nature of economic development, the continuity of the ecological environment, and the continuity of traditional culture.
6.Probe into the typical nature of traditional villages: Through the process of reconstructing the history and culture of traditional villages, the characteristics of villages should be highlighted.
This article also provides the following ways to protect and develop of traditional villages in Qiandongnan:
1.Actively implement national programs: First, expand funding sources for protection. Second, strengthen the management of construction projects. Third, improve "the Directory of Traditional Villages in China."
2.Implement strict protection measures: First strictly implement local regulations and cultural systems. Second, formulate and improve plans for conservation and inheritance. Third, enhance fire safety.
3.Enhance the daily management of traditional villages: First, strictlyprohibit the destruction of the style and features of traditional villages. Second, establish information management platforms. Third, provide technical guidance.
4.Improve production and living conditions: First, enhance the construction of basic infrastructure. Second, improve the wooden structures of traditional houses.
5.Cultivate and develop the economy for "rural cultural touri": First, vigorously develop a green, organic agricultural industry. Second, vigorously develop the folk arts and crafts industry.
As a purveyors of agricultural civilization, traditional villages are not only the external embodiment of the rural economy, society, culture, and other elements, but they are also places of nostalgia factors for people. Therefore, traditional villages live on as symbols of the agrarian age. It is especially worth noting here that, in 2014, two significant and farreaching events took place in two famous traditional villages in China: One is the APEC Meeting held in Fangezhuang in the suburbs of Beijing, and the other is the World Internet Conference held in Wuzhen in Zhejiang Province. Both of these worldclass conferences were held in two different traditional villages located in north and south China. The dividends of the APEC Meeting brought back prosperity to the old village of Fangezhuang, and the World Internet Conference showcased Wuzhen village. We are full of hope and strength for the traditional villages. However, at the same time, as a consequence of industrialization, urbanization, and the capitalization of the countryside in rural areas, rural "depopulation" has become a current social issue. The protection and development of the ethnic cultures and traditional villages in Qiandongnan is becoming more complex and difficult, but also more urgent and important.
Key Words:Qiangdongnan; traditional village;depopulation; protection and inheritance
References:
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The CPCs Governance of Southwest Frontier Ethnic
Minority Regions in the Early 1950s
Qin Heping
(Southwest Minzu University, Chengdu,610041, Sichuan, China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 31-36, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.04Abstract:The southwest frontier region refers to the ethnic minority areas along the border area of Yunnan, (old) Xikang area and Tibet. Tracing back the history, the central government of the Qing Dynasty had set up different yamens (government offices in imperial China), such as dao, fu, zhou, and ting in the ethnic minority areas and the Amban Office in Tibet. They also sent officials there to manage the frontier areas. Moreover, the Tusi system (a system in imperial China in which a native head was given official power) was used in order to control the local society and stabilize the border areas. In the modern period, foreign powers opened the doors to these areas, and it was difficult to use the traditional way of governance to respond to the dramatic changes. They faced many problems, such as instability and the threat of being invaded by the foreign powers. During the Republic era, the nationalist government had tried to change the traditional jimi system (a political system implemented in ethnic minority areas of southwest China during the imperial period), they established xian (county), ju (bureau) and qu(district) in the ethnic minority areas along the border area of Yunnan, and sent officials there, hoping to control these areas directly. However, due to the constraints of traditional factors and political power, some parts of frontier ethnic areas, especially the local society, were still controlled by the Tusi. Thus it was difficult for the yamen to send out and carry out its official orders.
Several years after the founding of the Peoples Republic of China, radical changes had taken place in the ethnic minority areas: the peoples government was set up there to govern the areas effectively, and maintain a stable border. Moreover, unified management was achieved there. The CPC adopted a variety of measures to govern and manage these areas effectively.
1.The Army advanced into the region to safeguard the homeland security and ensuring governance
After the founding of the Peoples Republic of China in October 1949, in accordance with the instructions of the CPC Central Committee, the Peoples Liberation Army quickly advanced into the southwest region, wiped out remaining members of the Kuo Min Tang (the nationalist party), overthrew the old political power, and liberated the whole region. This safeguarded the security of the territory and consolidated the borderline. Historically, the southwest frontier ethnic minority areas were loosely ruled, lacked governance, and were in constant danger of separati. This was due to the lack of powerful garrisons in the region, which restricted the governments power at different levels and affected the strength of its authority.
2. Central Missions visited ethnic minority frontier regions to convey the Central Governments concern for the ethnic minority groups, sought their support, and built a new type of relationship
In June 1950, the zheng wu yuan (the Administrative Office of the Peoples Republic of China) established a special delegation to visit the ethnic regions on behalf of the Central Peoples Government to convey the Central Governments concern for the ethnic groups in the frontier; to introduce the ethnic and religious policies of the New China, to connect representatives from all ethnic groups, and to collect the ethnic peoples requirements for the peoples government and problems needed to be solved. Then, the border ethnic minority groups also formed or participated in tours to Beijing to attend national ceremony. The role of the Central Visiting Delegation and the delegation of ethnic minorities was important. It conveyed the voice of the Central Government and reflected the will of the border ethnic minority groups and played a twoway role in communication.
3.The Ethnic Autonomous Region was set up to replace the Tusi system and change the old political system
In November 1950, the first ethnic autonomous government (at the zhuangqu level) was established in the Xikang Tibetan Region, and the first ethnic coalition government (at the qu level) was established in Xichang Hongmao Yi area, indicating that ethnic autonomy was on its way to being achieved, and the ethnic minority people could manage their own affairs. At the institutional level, the various ethnic autonomous regions established in the early years of the founding of the Peoples Republic China completed the construction of political power in frontier ethnic minority areas, set up a unified political system, constructed a unified institutional framework, and gradually implemented a unified approach to management. They also governed the area effectively, achieved unity among ethnic minorities, safeguarded the region, and thwarted several conspiracies of separati in the name of "selfreliance" and "selfdetermination."
4.The "Resist American Aggression and Aid Korea" movement promoted patrioti and instilled national values
In October 1950, the War of "Resist American Aggression and Aid Korea" broke out. At the direct request of the CPC Central Committee, the movement of "Resist American Aggression and Aid Korea" was carried out extensively in the frontier ethnic minority regions. The association and its branches were established in various places to carry out the campaign. Considering the characteristics and awareness of the local ethnic minorities, the association and its related branches conducted general and indepth education by organizing colloquies, meetings, village and family visits, and organizing mass rallies during festivals. During these occasions, the association and its branches encouraged the frontier regions to hold patriotic conventions, encourage patriotic actions among local people, write letters of appreciation to volunteersoldiers, use popular songs, dances, and other propaganda and education to instill patriotic values. The publicizing of the patrioti and unity during the movement of "Resist American Aggression and Aid Korea" had positive results: In most places, the political ideas, such as New China, the CPC, Chairman Mao, and so on, had gone deep into the heart of the people. Also, the ideological education such as patrioti, unity, and antiimperiali were recognized by the ethnic elite and the masses alike.
5. Ethnic minority cadres were selected, trained, and made to be the masters of their own affairs
Once the frontier ethnic areas were liberated, the CPC proposed to train and use ethnic cadres extensively. By 1955, after several years of active training, there were already a fairly large number of new ethnic minority cadres, CPC members, and, Communist Youth League members. In the following years, the new ethnic minority cadres held leadership positions in local governments and party committees and presided over their work. Then under the guidance of the CPC Central Committee, they carried out democratic reforms, abolished the old system of the ownership of the means of production, changed the old social system by establishing new social forms. They also realized the governance of the frontier ethnic minority regions, consolidated the frontier, and constructed the national defense.
6. Conducted democratic reform, unified the system, and completely tranormed
Starting from 1955, the CPC began to implement social reform in the frontier ethnic areas comprehensively in order to abolish the old system. They also wanted to construct a new society without exploitation and slery, and to unify the system. The "democratic reform" was a comprehensive social reform conducted by both the ethnic minority elite and masses together under the guidance of the CPC to carry out social reforms based on the abolition of the old ownership system. Its purpose was "changing the heen and earth" of the frontier ethnic areas. Through the democratic reforms that were carried out, the power of the CPC reached the local society. Resulting from the reforms, a new and unified system was constructed.
In sum, during the early to mid1950s, the CPCs governance of the frontier ethnic minority regions was a big systematic "project": the PLA was stationed to maintain stability as a guarantee of governance. The CPC dispatched a central delegation to convey the Central Governments concerns and promote a common program. The CPC introduced the governments policies to gain support from the ethnic minorities, established ethnic minority autonomous regions and implemented regional autonomy. The CPC launched "Resist American Aggression and AidKorea" movement, promoted and encouraged patrioti among the ethnic minority people, established the concept of the motherland and strengthened the common awareness of the Chinese nation. Finally, the CPC unified, trained, and used ethnic cadres to manage their own affairs, carried out democratic reform to abolish the old ownership system, and unified the social system.
Key Words:the CPC; governance; southwest frontier ethnic areas
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The Historical Development of the CPCs Exploration on Ethnic
Work During the Long March and its Practical Revelations
Ma Fuying, Yi Wu
(School of Yi Studies, Southwest Minzu University, Chengdu, 610041, Sichuan, China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 37-42, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.05Abstract:During the Long March of the Chinese Workers and Peasants Red Army, the Communist Party of China (CPC) attached great importance to ethnic affairs, formulated and implemented a series of ethnic policies conforming to the realities of the Chinese revolution and ethnic minorities; conducted plenty of ethnic work, and initiated an explorative way for solving the ethnic problems of China by using the Marxist ethnic theory.
As the Long March proceeded, the CPC began to advance the theory and principles of ethnic work based on the realities of the Chinese revolution and ethnic minorities. During the Long March, the party established a lot of ethnic powers according to the different conditions within ethnic minority areas,however,it was only restricted to the form of the Soviets. The establishment and development of these ethnic minority political powers he provided a valuable historical experience for the CPCs implementation of ethnic regional autonomy as its basic policy for solving the ethnic issues.
The Partys understanding and practice of ethnic work during the Long March was an active exploration and succesul application of Sinicized Marxist ethnic theory. At the outset of the Long March, the Party never stopped the exploration of combining MarxiLenini with Chinas ethnic problems based on the actual conditions within China. The Party adheres to the implementation of policies of equality and solidarity, from asserting ethnic selfdetermination to abandoning the federal system and implementing the system of ethnic regional autonomy. It is in this course that the CPCs ethnic theory and policy has been gradually enriched and gradually improved through the process of a constant Sinicization of the Marxist ethnic theory.
The major historical significance of the CPCs ethnic work during the Long March are: winning the support and trust of most ethnic minorities, and receiving their support and assistance, which guaranteed the succesul strategic shift of the Red Army. Under the guidance of the CPC, the ethnic minorities understood that only the revolution led by the CPC and Red Army was the only path to liberation. The CPCs practice of ethnic theory and policy during the Long March was an exploration and succesul application of the combination of Marxist ethnic theory with the realities in China.
The practical revelations of the CPCs ethnic work during the Long March are: Ethnic issues never exist in isolation. As a part of the overall social issues, they are always intertwined with the political, economic, military, and cultural issues in many fields, forming an essential problem that casts longterm influence on national security and development interests. Therefore, it is necessary to fully understand that ethnic problems are longterm and complex. Solving ethnic issues properly is an inevitable requirement for safeguarding the national security and development interests.
Key Words:Long March; ethnic problems
References:
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A Study of the Aesthetic Features of Traditional
Tibetan Furniture and Its Roots
Lv Li1, Lv Zhi2
(1.School of Arts, Southwest Minzu University, Chengdu, 610041, Sichuan, China;
2.National Museum of China, Beijing, 100006, China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 43-52, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.06Abstract:The term "Tibetan furniture" refers to the furniture that was created in the Tibetan area, made by Tibetan artisans, and conforms to the living needs and aesthetic traditions of the Tibetan people. Traditional Tibetan furniture has a system of its own. It is mainly made from wood, places great emphasis on decoration and has a unique Tibetan style.
Generally, the aesthetic features of traditional Tibetan furniture can be summarized as follows:
1.The external styling of traditional Tibetan furniture is like a kind of "architecture" in its own right.Inspired by the architectural styling of Tibetan homes, traditional Tibetan furniture can even be considered a miniature version of Tibetan architecture.
2.In traditional Tibetan furniture, colors are used as a sort of "code." Color can be a distinct "code" on the QinghaiTibet high plateau because every color has a symbolic meaning behind it. For example, traditional Tibetan furniture is decorated with bright red and yellow as the background colors, and then painted blue, green and white. These five colors are the most common colors used to decorate traditional Tibetan furniture and are regarded as the mother colors. This is because they he a special meaning in Tibetan culture: red symbolizes for courage and justice, yellow symbolizes harvest and hope, blue symbolizes wisdom and peace, green symbolizes life and merit, and white symbolizes purity and luck.
3.Traditional Tibetan furniture features very diversified decorative patterns. The reason why diversified decorative patterns are one of the most important aesthetic features of traditional Tibetan furniture is mainly because of its artistic methods that make nature or imagined images more concrete, more perfect and more typical and give the viewer a strong artistic aesthetic feeling. Through the diversified decorative patterns of traditional Tibetan furniture, we can feel the immortal spirit of the craftan, and also see Tibetan peoples longing for a happy life.
The formation of aesthetic characteristics is a lengthy process, involving the natural environment, religious beliefs, and cultural customs. Through the analysis of the shapes, colors and patterns of traditional Tibetan furniture, we can see the origins of its aesthetic characteristics:
1.Traditional Tibetan furniture uses local materials and is made to suit the Tibetan lifestyle. Tibet is in a bitterly cold area, and its natural resources are not very abundant. Therefore, Tibetans try to use local materials to make traditional furniture to the best of their abilities.
2.Religious implications, advocating good behior, and giving up evil things. Many decorative patterns on traditional Tibetan furniture originatefrom Tibetan Buddhi, he different religious implications, and are used for different occasions. These decorative patterns with religious implications can be roughly divided into two categories. First, there are auspicious patterns that guide people to goodness and there are also terrifying patterns that guard people from evil.
3.Cultural integration and hing sustenance on the Tibetans good wishes. The Tibetan culture is one of strong vitality. It was formed under harsh living environments and has endured over a long history. Its development was a process of absorbing and learning from outside cultures. However, it has retained its own cultural distinctness during the process. Traditional Tibetan furniture represents the remarkable underpinnings of Tibetan culture and embodies the inclusive and diverse character of the Tibetan people. Moreover, it does not lose the distinct high plateau style of the Tibetan people.
Key Words:Traditional Tibetan furniture; furniture craft; aesthetic features
References:
Duma Gexi, Danzeng Pengcuo. caihui gongxu mingjian (Colored Drawing Procedure). Lhasa: zhongguo zangxue chubanshe, 1997.
Gao Jie. zangzu chuantong jiaju zhuangshi yishu ji fengge yanjiu (A Study of Decorative Arts and Style of the Traditional Tibetan Furniture). Doctoral dissertation, Kunming University for Science and Technology, 2009.
Gesang Duiji. zangshi chuantong zhuangshi yishu zhong zhiwu wenyang de liubian jiqi leixin yanjiu (Study on the Rheology and Types of Plant Patterns on Tibetan Traditional Decorative Arts). In Journal of Tibet University, 2015 (3).
He Quan. zangzu minju jianzhu wenhua yanjiu (A Study of Architectural Culture of Tibetan Dwellings). Doctoral dissertation, Xian University of Architecture and Technology, 2009.
Hou Huican. zangshi jiaju de yinyu yanjiu (A Study of the Metaphor of Tibetan Furniture). Doctoral dissertation, Kunming University for Science and Technology, 2013.
Lin Liping, Huang Shengyou. yunnan shaoshu minzu jiaju de "zhixi" yanjiu (A Study of the "Subbranches" of Yunnan Ethnic Minorities Furniture). In Furniture and Interior Decoration, 2017 (7).
Ling Xia, Chen Feihu.zangshi minju jiaju de chuangxin sheji yanjiu (A Study of Innovative Design of Tibetan Furniture in Dwellings). In Packaging Engineering, 2017, (10).
Tian Dawei, Xu Jia. tanxi zangchuang fojiao dui zangshi jiaju de yingxiang (On the Impact of Tibetan Buddhi to Tibetan Furniture). In Furniture and Interior Decoration, 2008 (11).
Tian Jun. zangshi jiaju zhong jixiang wenyang de wenhua neihan (The Cultural Connotation of the Auspicious Cloud Pattern on Tibetan Furniture). In Standards and Quality of Light Industry, 2016 (04).
Wang Wei, Feng Jilong, Zhao Linqi. zangshi jiaju xiandaihua sheji yanjiu (A Study of Modern Design of Tibetan Furniture). In Packaging Engineering, 2018 (2).
Wang Mingna. mengguzu jiaju zhuangshi tuan de gongyi jifa ji shenmei yanjiu (A Study of the Technique and Aesthetic of Decorative Patterns on Mongolian Furniture). Doctoral dissertation, Inner Mongolia University, 2013.
Xie Zhuqing. zangshi jiaju sheji chuangxin de "bian" yu "cheng" ("Evolution" and "Inheristance" in the Innovative Design of Tibetan Furniture). In Journal Sichuan Minzu Institute, 2017 (6).
Zhang Rui. dali baizu chuangtong jiaju caihui yishu shenmei (Aesthetic of Painted Art of Dali Bai Traditional Furniture). In Journal of Central South University of Forestry and Technology, 2012, (03).
Zhou Aimin, Ouyang Jinyan, Li Fen. zangshi jiaju zhong jixiang wenyang de wenhua neihan (Cultural Connotation of the Auspicious Patterns on the Tibetan Furniture). In Furniture, 2014 (2).
Zhu Heping, Qi Lihong. lun xizang chuantong jiaju zhuangshi tuan de goucheng yishu (On the Constructive Art of the Decorative Patterns on Traditional Furniture in Tibet). In Furniture and Interior Decoration, 2014 (1).
An Investigation into the QiangHan Musical Contact
Reflected in Qingping Folk Songs in Mianzhu
Hua Mingling
(School of Literature and Art, Southwest University of Science and Technology)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 53-64, 2018 (CN51-1731/C, in Chinese)
DOI:10.3969/j.issn.1674-9391.2018.03.07Abstract:Folk songs from Qingping, created from the blending of Han and Qiang music, represent the abundance of the QiangHan area in quantity, variety and style. Although all Qingping folk songs are sung in the Han language, and most of them follow the Han style, the characteristics of Qiang music can still be heard. In comparison to existing Qiang folk songs, both are very similar in melody, mode, and musical scale. The characteristics of Qingping folk songs not only indicate an influence of the Qiang style, but also show the evolution in Qiang musical forms after contact was made with the Han. Although the original lyrics of traditional Qiang folk songs he been Sinicized over time, they still maintain a unique Qiang style, which is an expressive form of a compound of musical culture. Therefore, Qingping folk songs can be used as model to analyze the deep influence of musical contact and rules of musical evolution in multiethnic areas.
Musical contact is a common phenomenon in music history. Contact and communication between ethnic groups and outside regions may generate new musical branches and styles, encouraging the innovation of music. In Turandot, Giacomo Puccini used the melody of Molihua, a Chinese classical folk song, for the aria of the character Turandot. This is evidence of Chinese folk musics influence on Western music following contact between the two styles.
Several scholars he noted the changes seen in folk songs after the musical contact between the Qiang and other ethnic groups such as the Han, Tibetans, and Hui. For example, the introduction to Qiangzu Minjian Gequ Xuan (Selected Qiang Folk Songs) states: "Although Qiang culture is deeply influenced by the Han and Tibetan cultures, it conserves its abundant ancient culture and art heritage with significant ethnic features." Qiangshan Caifeng Lu (Collecting Folk Songs in Qiang Habitations) also mentions the musical interactions between different areas: "There is a subtle awareness in our mind that most Han folk songs found in northeastern Sichuan result from the mix of Han and Qiang cultures…" However, this knowledge has failed to draw much attention within the academic community. This article studies the deep influence of musical contact and rules of musical evolution through an analysis of Qingping folk songs, providing a typical case for the study of musical contact.
Qingping Township is located in the northwestern part of Mianzhu City and borders Maoxian County from the northwest as well. It is thus in the intermediate zone between Mianzhu City and Maoxian County. The township government is 30km away from the downtown areas of both Mianzhu City and Maoxian County. Qingping was once part of Maoxian County, but it became a part of Mianzhu City in 1951. It is on the main path that runs from Maoxian to Chengdu. As a result, it has a very important geographical position and is culturally diverse.
I he conducted fieldwork in Qingping many times. My methodology for this fieldwork has included collecting and analyzing Qingping folk songs, reviewing historical documents, and communicating with the locals. There are more than 400 folk songs within Qingping. They are varied in style, including Han, Qiang, and other ethnic styles. In 2006, the "QiangHan folk songs in Jiuding Mountain" was listed as a relic of cultural heritage in Deyang City. The historical and cultural importance of the folk songs has garnered the attention of related academic institutions.
Qingping folk songs feature rich melodies and the combination of lyrics and melody are unfixed. As a result, these folk songs he developed diverse branches. According to the classification rule of Han folk songs, each branch has its own specific characteristics. Qingping folk songs share much commonality with Han folk songs. However, according to our analysis, they he different ethnic characteristics. Most share characteristics with the Han music within the Sichuan region, while others show significant influence of the Qiang musical style. Moreover, a very all number share characteristics with Mongolian and Zhuang music, and also Huangmei Opera (a popular folk melody that originated from Anhui province). This phenomenon is a typical case of musical contact. We explore the influence of the Qiang musical culture on Qingping folk songs from an anthropological perspective. What follows are our findings:
1. Qingping Township is located on the border between Maoxian County and Mianzhu City in Deyang. It has been a point of contact between the Qiang and Han cultures. The influence of geopolitics and administrative division he created opportunities for interactions between different music styles, as reflected in Qingping folk songs. Thus, Qingping folk songs are diverse in nature. Although Qingping folk songs are sung in the Han language and resemble the Han musical style, the influence of Qiang and other ethnic groups, such as Mongolian, can still be heard. In addition, some of these melodies not only exist in Qingping but he also spread to other Qiang areas, such as Maoxian County, Songpan County, or other QiangHan contact areas. The basic structure of these melodies are the same, although adjustments he been made in accordance with local languages and cultures.
2.As with folk songs in other QiangHan contact areas, Qingping folk songs are the products of varied ethnic musical interactions. While musical contact is the external incentive, the musical development rule acts as the interior force. Musical contact and integration may generate new music forms. However, the basic musical language of a group can never be completely lost in the process of integration. Instead the music evolves and adapts with time, gaining innovation and progress in contradictions and conflicts.
3.Qingping folk songs survived the influence of modern civilization because of their deep historical, ethnic and cultural importance. Thus, it is a noteworthy case for the study of the contact between Qiang and Han music. However, Qingping folk songs also face challenges of preservation, as younger generations are turning their attentions elsewhere. The local government has noted the special musical, cultural, and historical values of Qingping folk songs and is encouraging the development of rural touri and cultural industry to protect them. Therefore, increasing the focus paid to studying Qingping folk songs is an important step to ensure their preservation and legacy.
Key Words:Qingping folk songs; musical contact; Qiang style; Han style
References:
Chinese Musicians Association. zu minge xuan (Selected Qiang Folk Songs).Chengdu：sichuan renmin chubanshe,1962（5）.
Fei Xiaotong. zhonghua minzu duoyuan yiti geju (The Pattern of Diversity in Unity of the Chinese Nation). Beijing：zhongyang minzu daxue chubanshe,1999（28）.
Lv Ji, Ya Xin. zhongguo minjian gequ jicheng·sichuan juan (Chinese Folk Songs Collection·Sichuan Volume). Beijing：Beijing Xinhua Bookstore Distribution Office,1997（7）.
Maowen County Annals Compiling Association,Aba TibetanQiang Autonomous Prefecture, Sichuan. maowen zu zizhixian zhi (Maowen County Annals). Chengdu:sichuan cishu chubanshe, 1997（64）.
Mianzhu County Annals Compiling Association. mianzhu xianzhi (Mianzhu County Annals). Chengdu:sichuan kexue jishu chubanshe,1992（87）
Wan Guangzhi. shan caifeng lu (Collecting Folk Songs in Qiang Area). Beijing: renmin yinyue chubanshe. 2011（7）.
Wang Mingke. zai han zang zhijian (The Qiang Between the Han and Tibetan). Beijing：zhonghua shuju,2008（258）.
Tibetan Cultural Interpretations of Three Relics Unearthed
in the Jinsha Ruins: The Golden Sun Bird, The Golden Mask,
and The Bronze Figure in a Standing Posture Tong Mei1, Yi Zhuo2
(1.Southwest Minzu University, Chengdu, 610041, Sichuan, China;
2. Shanghai International Studies University, Shanghai, 200083, China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 65-72, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.08Abstract:The main focus of this article is the Tibetan cultural interpretations of three relics unearthed in the Jinsha Ruins, which include the Golden Sun Bird (FIG.1), the Golden Mask (FIG.2) and the Bronze Figure in a Standing Posture (FIG.4).
1.The Golden Sun Bird: siba gaba and the wind wheel jiongwa
From the perspective of ancient Tibetan culture, we were surprised to find that the pattern on the Golden Sun Bird unearthed in the Jinsha ruins seems to he a relation with the ancient Tibetan peoples concept of siba gaba and the wind wheel jiongwa. It is no exaggeration to say that, if the Tibetan concept of siba gaba and the wind wheel jiongwa are an expression of the concept of timespace and coology in ancient Tibetan literatures, then the pattern on the Golden Sun Bird is an archaeological expression of this concept. Siba gaba is a Chinese transliteration for the Tibetan word . It is an important concept in the Tibetan literature Zuopu, which mainly interprets the concept of timespace and coology in the Bon religion. Jiongwa is a Chinese transliteration for the Tibetan word and refers to the four elements, wind, fire, water, and soil. Fenglun (wind wheel) is a Chinese expression for the Tibetan word and indicates the ancient Tibetan concept of the "wind" being the fundamental power for the formation of the universe.
FIG.1 The Golden Sun Bird Unearthed
in the Jinsha Ruins in Chengdu
Many articles he been written about the symbolic meaning of the Golden Sun Bird, and most of the views point to the worship of the bird and the sun. Due to space limitations, I will not discuss these views and their reasonings. Instead, I attempt to interpret the symbolic meaning of the Golden Sun Bird from the perspective of Tibetan culture. From our observations of the Golden Sun Bird, we found that the most prominent features of this object are as follows: 1) it is divided into two layers, internal and external, with a hollowedout style ; 2) the internal layer is a circle, surrounded with 12 rotateddentatestripes in an equidistant distribution; 3) The external layer surrounds the internal layer, composed of four birds flying in the same counterclockwise direction.
First, from the perspective of Tibetan culture, the Sun Bird actually has no relation to the sun, but it does he a relation to birds. Instead, it seems to he a relation to the ancient Tibetan concept of timespace and coology. From the viewpoint of Zuopu, the ideas reflected in the Golden Sun Bird are related to the content described in Chapter 1 and 2 of Zuopu, which describe Siba and Gaba. These first 2 chapters of Zuopu mainly describe the concept of origin concerned with creating something out of nothing, the concept of "ten directions and three periods" concerned with the timespace, and the ontological view of the oviparity of the elements. The hollowedout artistic expression of the Golden Sun Bird indicates a coic concept of "creating something out of nothing" and "visible and invisible eggs"; the ringlike form expresses the coic idea of the element of rotation; the rotateddentatepattern indicates the wind wheel, and the 12 stripes of hollowedout dentate pattern in addition to the center hollowedout pattern indicates the concept of timespace in ten directions and three periods. For this reason, as written in shenniao xiongqiong wang zhuan (Sacred Bird King Xiongqiong), the four birds flying in the same counterclockwise direction could possibly indicate the origin of the Sacred Bird Xiongqiong manifested as the King in this world, which is called in Tibetan. The four birds he their personified parents, and each bird has a corresponding name related to the Sacred Bird.
2. The Golden Mask and the Idea of Golden Face
The Golden Mask unearthed in Jinsha ruins is 3.74 cm tall, 4.82 cm wide, and has a thickness of 0.01-0.04 cm. It was unearthed on February 25, 2001.
FIG.2 The Golden Mask Unearthed
in the Jinsha Ruins in Chengdu
Two golden masks were recently unearthed in Ali, Tibet. The Golden Mask found in the Gurujiamu tomb was unearthed between JuneAugust of 2012.
FIG.3 The Golden Mask Unearthed
in the Gurujimu Tomb in Ali, Tibet
In 2015, the first international symposium on Zhangzhung culture was held in Beijing. In a presentation titled"Zhangzhung, Bon Religion and Golden Mask", Dr. Samten G.Karmay stated that the soul of the dead depend on five things, and the golden mask, called in Tibetan, is considered to be one of them by followers of the Bon religion. It is believed that the literary records can be traced back to unearthed Tibetan literature in Dunhuang. We also know that there are many records documenting the funeral customs of ancient Tibetans in Bon literature, and the function of golden masks in funerals are frequently mentioned.
According to the archaeological research, the golden masks unearthed in Ali, Tibet date back at least 1800 years. In Tibetan culture, the face of a great person is respectfully called the Golden Face . Thus, paying a formal visit to a great person is called, "visiting the Golden Face" . Many Tibetan temples he a custom of building stupa, in which the face of a mummy is painted with gold dust. The Jokhang Temple in Lhasa is famous for a 12yearold lifesized statue of Sakyamuni. Traditionally, Tibetans he used gold dust to paint the faces of statues to show their respect. This custom has become more and more widespread and continues to be practiced today. Moreover, a Tibetan proverb says that "one should not show their private parts when living and not show their face after death". Ordinary people must cover the faces of the dead in order to show their respect. The material for covering the face should take the familys economic condition into consideration. Moreover, the colors to be used must be divined by a diviner.
3.The Hair Braid of the Bronze Statuein a Standing Posture
The Bronze Statue in a Standing Posture unearthed in the Jinsha Ruins is 19.6cm tall in total, and the figure itself is 14.6 cm tall. The figure wears a sun helmet decorated with 13 dentate curves, and a wellgroomed braid hangs down the back of the head.
FIG.4 The Standing Bronze Statue Unearthed
in the Jinsha Ruins in Chengdu
From the perspective of Tibetan culture, the hair braid on the Bronze Statue in a Standing Posture seems to relate to his occupation and status. According to legend, the masters of the Bon religion assisted the Tibetan King, Nyatri Tsanpo, in conquering the Naxi (). In order to honor the Bon masters, Nyatri Tsanpo ge them a series of special treatments. Among these treatments, hair and hairstyle ranked first. The ancient Tibetans paid great attention to their hair and hair style, even for the dead. Ancient Tibetan literature records a story about makingup the dead. The hair braid is the first step in the process of makingup the dead. The process of makingup the dead involves 12 parts of the body, and each part has a relevant item connected to it. They are as follows: Hair-turquoise, ears-crystals, eyes-beads, nose-amber,tongue-red silk, face-gold, lips-agates, teeth-shells,skin-silk, redness of the skincinnabar, medullary bone-conch shell, memory-white hail. The wooden comb recently unearthed in Ali, Tibet is archaeological evidence of this cultural interpretation.
Key Words:the Jinsha ruins; Gold Sun Bird; the Golden Mask; the Bronze Statue in a Standing Posture; Tibetan cultural interpretation
References:
Institute of Archaeology, CASS, Cultural Relic Conservation Institute of Tibet Autonomous Region. xizang ali diqu geerxian guru jiamu mudi 2012 nian fajue baogao (The Year 2012 Archaeological Report of Guru Jiamu Tomb in Ali, Tibet). In Journal of Archaeology, 2014(4):563-585.
kaermei·sandang jiancan xuanji (Selected Work of Samten G.Karmay [Vol.1]). Dekang· Suolang,trans. (English to Tibetan). Beijing:zhongguo zangxue chubanshe,2007.
National Museum of Ethnology, Japan. Survey Report, Vol.32.The Call of the Blue Cuckoo, Text4A .
Namkhai Norbu.yuangu xiangxiang yu tuboshi (Ancient Zhangzhung and Tubo History [in Tibetan]). Beijing:zhongguo zangxue chubanshe, 1996.
Tsering Thar. gandisishan yongzhong benjiao wenxian congshu (Series Kailash Yongzhong Bon Religious Literature [Vol.25, in Tibetan]) Beijing:minzu chubanshe, 2010.
Wang Seng. xizang fojiao fazhanshi lue (History of Buddhi in Tibet). Beijing:zhongguo zangxue chubanshe,2010.
Yuandan Pingcuo. dayuanman jingyao (Essence of Great Perfection). Chengdu:sichuan minzu chubanshe, 2014.
Investigation of the Tusi Official Village
and Cemetery Site in Muping
Peng Zhiyan, Wang Hang
（Xizang Minzu University, 712082,Xian, Shaanxi)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 73-79, 2018 (CN51-1731/C, in Chinese)
DOI:10.3969/j.issn.1674-9391.2018.03.09Abstract:The Tusi (Native officials in imperial China) system was an important tool used by the feudal government to rule over ethnic regions in imperial China. It was established during the Tang Dynasty and was gradually abolished during the Ming and Qing dynasties. To some extent, its considered to be the origin of the current "one country, two systems" policy. It gained influence in Sichuan, Yunnan, Guizhou, Gansu, Qinghai, Hunan, and Guangxi. Among the Tusi throughout various periods, the Tusi from Muping, whose legacy exists in modern day Baoxing, Yaan City, Sichuan Province, made many outstanding achievements and cannot be ignored.
For most of the 18th century, the Muping Tusi experienced what is considered to be the peak of its development, particularly during the reign of Emperors Yong Zheng and Qian Long. Most notable among the Muping Tusi are Jian Can Da Jie and his son Jian Can Nang Kang. During Jian Can Da Jies reign, he sent out local soldiers and transported provisions for many military activities during the Qing Dynasty. He was a solid supporter of the Qing army and was often rewarded by Qing officials. Eventually he was even raised to the rank of the General Zhen Wei. Wang Yaoyao, who was Jian Can Da Jies wife, also played an important role in the link between the past and future. When her husband went on expeditions, she took over management of the Muping Tusi affairs. She handled this role in a just and fair manner and was deeply loved by the public. To reward Wangs contribution in assisting the Tusi to govern Muping, the central court named her yipin furen (the wife of the highestranking official in ancient China). Following this, the Muping Tusi began to flourish. However, in the 11th year of Yong Zhengs reign (1733), Jian Can Da Jie became seriously ill from overwork, and eventually died as a result. Wangs eldest son Jian Can Nang Kang, who was only four years old at the time, immediately inherited the title of Tusi.
When the Qing government sought to suppress Jinchuan Tibetans in Sichuan, the task of transporting military supplies fell upon the Muping Tusi, since Muping was along the main route used by the Qing armys to enter into Jinchuan. Due to the often difficult and dangerous roads leading from Xiaoguanzi to Qiaoqi, laborers in Yazhou, Lushan, Chengdu, Chongqing, Jiazhou, and other places could only transport military supplies and grains to Xiaoguanzi. In response to the first Jinchuan war, Wang Yaoyao organized the people of Muping, Mingzheng and other Tusi to transport supplies and grains to Qiaoqi, and subsequently to trerse the Jiajin Mountain to join the front line. Wang Yaoyao constantly organized people to carry out military affairs between Muping and Dajianlu. Following Wangs death, Jian Can Nang Kang responded decisively to the second war against the Jinchuan rebellion, leading the indigenous people to carry out the task of transporting grains and recruiting soldiers. The Jinchuan War lasted 29 years, during which the Muping Tusi and Mingzheng Tusi carried out the long military service and made great contributions to the victory of the Qing Dynasty. Jian Can Nang Kang became the only Tusi in Chinese history to he his portrait hung in Ziguange for his outstanding service to the central court.
Because the official village and the cemeteries of Muping Tusi are located within an active seiic zone, and also due to human destruction, only a few remnants exist. The official Muping Tusi Village in Dongfeng, Wulong Township, Baoxing County and the Tusi cemetery in Zhandou Village are the two most original remains of the Tusi. Although a tombstone has been erected at the sight of the cemetery, the overall result is not adequate enough. Only a several meter high wall remains in the Tusi Village in Dongfeng and it doesnt include any special protection. Due to the destruction resulting from earthquakes, only a foundation of the Muping Tusi official village remains in the martyrs cemetery of Baoxing County. The glory of the past is irrevocably gone.
According to a survey, the official Tusi village covers an area of about 5-6 mu and is located on a mountain over 1000 meters above sea level. It sits east facing west and a military watchtower has been erected in the western part of it. There is one road leading from the north and another one from the south, which connect the Tusi official village to allow people to get in and out or escape in emergencies. In the north, there is a Guozhuang, i.e. the Tusi kitchen. In the south, there is a spacious hall and several rooms whose original functions he not been verified. In the east, it is estimated to be the bedrooms of the Tusi and others, but the location of the chapel has not been determined. The site of the official Tusi village is located on a ridge called "Yamen Gang", located in the northern part of Muping Town, Baoxing County, which lies opposite to Baoxing Middle School. The branch of the Qingyi River (Baoxing River) flows from north to south at the foot of the mountain. The Lengmu ditch flows from east to west, leading into the Qingyi River in the south of the county. The site is 1063.1 meters high above sea level, 50 meters long from east to west, and about 20 meters wide from north to south. Following the destruction of several big earthquakes, only one stone lion remains, along with the remnants of the gate, and a foundation that is 20 meters long and 10 meters wide. The remaining slope retaining wall in the south is built with irregular stones and stands roughly 12 meters long and 2 meters high.
The site selection of the official village has been wellthoughtout. Firstly, it is located at the intersection of the East and West branches of the Baoxing River, and parts of it also lie within Muping Town, the political and cultural center of Baoxing County. Thus, the geographical location is very important. Secondly, overlooking the site is Lotus Hill in the southeast which resembles a Guanyin. To the east lies Wenxian Hill which resembles a Buddha ("Wenxian" or文贤is named by taking one word from the names of the two Bodhisattvas, ManjusriWenshu or文殊 and SamantabhadraPuxian or普贤. It is also called Wenxian or 文献 Hill by the local people, but this could be misinformation). The mountain in the north is called General Hill. Thus, the site selection of the official village has been deeply influenced by Buddhist culture. Thirdly, from a Taoist perspective, the Lotus Hill ridge winds down like a snake extending to the back of Baoxing Middle School. The Hill looks like the back of a turtle and the official Tusi village looks like a turtles raised, round head. Thus it has been aptly named "the place of Black Tortoise".
The Muping Tusi cemetery is located in Duiwo Mountain, Zhandou village, Wulong Township, and was designated as a municipal protected historic site in Yaan in 2011. Both the tombstones and tombs in the cemetery he been destroyed, leing only one archway remaining. Vertically engred directly above the archway are the words huang en cong ci (皇恩宠锡or Royal Gift). Horizontally engred on the bottom are the words ming yin bai shi (明禋百世or Admired in Generations). Engred on plaques at both sides of the archway, respectively, are the characters yu hou (裕后 or Benefit for Descendants), and guang qian (光前 or Win Honor for Ancestors). Drawing from the authors investigation and analysis of the text, it can be concluded that the Cemetery has a very close relationship with Wang Yaoyao. According to the records of yaan diqu wenwu zhi (Cultural Relics in Yaan), it can be estimated that from the fifth generation of the Muping Tusi, Jian Can Da Jie, to the 9th generation, Jian Can Sheng Lang Duo Gi, about 150 years during the Qing Dynasty, the gres of the Muping Tusi were centrally buried both in the Duwo Mountain of Wulong Township and in Dashiban which is two kilometers nearby.
The official village and the cemeteries of the Muping Tusi are valuable relics for not only studying their history and culture, but also the Tusi within the whole Jiarong area. Although they he been seriously damaged, we are still able to explore religious, political, military, and other activities that took place during the reign of the Muping Tusi.
Key Words:Tusi of Muping; remains; investigation
References:
Library collection of Xizang Minzu University. pingding liang jinchuan fanlue(The Strategy of Quelling the Two Jinchuan). Lhasa: xizang shehui kexueyuan chubanshe, 1991.
Library collection of Minzu University of China. qinding qiaoshou yan shi (The Collection of Banquet Poems). The Si Ku Quan Shu of Wenyuange in Qing Dynasty.
Sichuan tongzhi (Chorography of Sichuan). Chengdu: bashu shushe, 1980.
The literature and history group of the CPPCC Committee of Baoxing County ed. baoxing wenshi ziliao(Historical Data of Baoxing).
Yaan Regional Cultural Relic Chronicles Editorial Committee.yaan diqu wenwu zhi(Yaan Regional Cultural Relic Chronicles). Chengdu: bashu shushe, 1992.
Consciousness of Cultural Integration and National Identity Among
Ethnic Minority College Students in the Western Region of China
Li Yongzheng1, Zhuang Qinzao1, Gan Zubing2
(1.Southwest Minzu University, Chengdu, 610041, Sichuan, China;
2.Yunnan Academy of Scientific and Technical Information, Kunming, 650051, Yunnan,China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 80-83, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.10Abstract:As a special community of the ethnic minorities in China, the EMCSWs (the ethnic minority college students in the western region of China) ethnic identity and multicultural integration both he a big influence on the ethnic unity and national stability. This article explores the produced logic of the consciousness of cultural integration among the EMCSW and the basic cultural characteristics of this special community. Moreover, it interprets the role of their consciousness of cultural integration to the national identity.
Ⅰ.The produced logic of the consciousness of cultural integration among the EMCSW
Cultural integration is a major trend of social development, and the culture integration among the EMCSW is an inevitable result of the historical development and the progress of the times. The endogenous selfdevelopmental needs of the EMCSW, the implementation of national policies, and the communications between different cultures all over the world constitute the logical starting point of the consciousness of cultural integration among the EMCSW.
1.Promoting the endogenous selfdevelopmental needs of the EMCSW
Students from ethnic minority backgrounds are eager to gain opportunities for equal education, share educational resources, and improve their knowledge in order to change their fate. It is this endogenous demand that drives the ethnic minorities in the western region to actively integrate themselves into the national and global development trends, and gradually stop themselves from being passively marginalized. The power of this endogenous demand promotes a more active attitude of the ethnic minorities in the western region to communicate and integrate with external cultures.
The existence of a multiculture becomes an indisputable fact. While constantly adapting to the new culture, the ethnic minorities are tranorming their culture, while also making efforts to protect their culture. Cultural integration has been gradually accepted by the ethnic minorities in the western region. As a group with a relatively high educational level among the ethnic peoples, the EMCSWs identity to the cultural integration is very obvious.
2.The positive inflow of external culture leads to great cultural integration
In the background of an age of "flowing modernity", Chinas development is facing bidirectional interactions, including the resulting external force of globalization and internal social tranormation. More and more outsiders from different ethnic backgrounds, beliefs, religions, races, and languages are moving to the western region. They bring external cultures with them, which he strongly promoted the cultural integration and he also created more vibrant cultures. The EMCSW, as a group with a relatively higher educational levels among ethnic minority groups, he a deeper understanding of the external culture, and form their independent ideologies and values through cultural collision and fusion.
3.The implementation of state policies promotes cultural integration
The implementation of regional ethnic autonomous systems and various preferential policies since the founding of the Peoples Republic of China he increased interactions between the western region and the eastern coastal areas, as well as between the western region and developed countries. This interaction has played an important role in promoting the development of ethnic minority areas politically, economically, culturally, and educationally. Resulting from the powerful interventions of the state and the strong push of policies, various beneficial projects in the western ethnic minority regions he been intensely, but orderly, carried out. The pace of development in comparison with the economic and social development of other areas has been speeding up, economic and cultural exchanges he been increasing, and the level of development has been gradually improving. All of these factors he strongly promoted the cultural integration of different national and ethnic groups.
II. Basic cultural characteristics of the EMCSW
Cultural integration has become an irreversible trend in the global, regional, and national community. However, the EMCSW he their own distinct characteristics, including regional features, ethnicities, and plurali.
1. Regional features:The geographical environment of the western region is complex and diverse. Influenced by family, consanguinity, ethnicity, customs, and culture, the EMCSW are often born with a congenital ethnic mark, and already he a certain subconscious cognition of cultural integration. The outside world has also created a conventional regional division of them, according to their ethnic elements. The EMCSWs understanding of their own ethnic culture and other ethnic cultures is fundamentally different; therefore, their consciousness of cultural integration has obvious regional features.
2. Ethnicity: Throughout the long course of history, the ethnic minorities in the western region he formed a vibrant ethnic culture, which includes language, religion, nature worship, songs, dances, clothing, handicrafts, architecture, customs, and an agricultural way of life. Certain parts of their culture might be very similar to each other, while others might be very different. Even within an ethnic group, big differences might exist, resulting from differences of location or ethnic branches. The EMCSW attend universities all over China, and they more or less retain their own ethnic elements. To a large extent, the "ethnicity" is an important mark to distinguish the difference between them and others.
3. Plurali: In various colleges and universities across China, the EMCSW he actively or passively integrated into the campuses, which are spaces of multicultural integration. As a result, they he inevitably interacted and communicated with different ethnic groups within the region. This is not a simple mixture, but a process of culture construction in which the richness, inclusiveness, and development all blend together. Along with the increase of contact and the change of the knowledge structure, world outlook, and values, the EMCSW eventually form their own ethnic culture, adapting to the environmental development, while also retaining their own uniqueness.
III. An analysis of the role of the EMCSWs consciousness of cultural integration to the national identity
As an important community and special "symbol" among the ethnic groups in China, the EMCSWs level of consciousness of cultural integration directly represent their native ethnic groups level of consciousness of cultural integration, which will then influence the national identity of the ethnic people. The consciousness of cultural integration of the EMCSW play a leading, promoting, and integrating role in the construction of national identity.
1. The EMCSWs consciousness of cultural integration plays a leading role in enhancing their ethnic groups identity within the multiethnic country of China. Resulting from the influence of these students consciousness of cultural integration, their families and clans he also gradually improved their understanding of the external culture and experienced a journey of heart concerning their attitude to external culture, with regards to unfamiliarity, cognition, understanding, tolerance, and identity. Seen from this perspective, the EMCSW s consciousness of cultural integration is leading themselves, their families, and their clans to the consciousness of the Chinese culture and national identity. This influence is unconsciously linked to their construction of national identity.
2.The EMCSWs consciousness of cultural integration promotes the national identity of ethnic minorities. Studying in a multicultural integrated campus, EMCSWs can feel the richness and inclusiveness of Chinese culture and see the gradual reduction of the gap and differences between different ethnic groups. Their consciousness of cultural integration has been constantly enhanced and their national identity has been intensified. The consciousness of multicultural integration and national identity are gradually extended to members of their ethnic groups through them. As a result, the national identity of ethnic minorities is strengthened through ethnic cultural inheritance and interaction.
3. The EMCSWs consciousness of cultural integration helps to integrate ethnic minority cultures and provide a strong impetus for the construction of national identity.
Colleges and universities he the highest opportunity for cultural integration, and as a result, the cultural attributes of almost every student from an ethnic minority background he been integrated and regenerated. In a cultural space like school, people of different ethnic attributes and cultures are constantly communicating and interacting with each other. From this, they are integrated into a larger campus culture which contains a variety of cultures. Finally, the campus culture is integrated into a part of national culture through a series of system construction. This phenomenon is particularly evident in ethnic minority colleges and universities. The EMCSWs consciousness of cultural integration spread to other cultural units, such as their families, their clans, and their native ethnic groups, forming a certain integration force of their own ethnic culture. In addition, these ethnic cultures themselves are highly inclusive, so during the constant cultural adjustment and integration, the national identity has been enhanced, which helps to promote the construction of national identity.
Key Words:ethnic minorities, college students, cultural integration, national identity
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Research into Social Medias Role in the Guidance
of Chinese Cultural Identity of Ethnic Minority College Students
Zhao Dan
(Southwest Minzu University, Chengdu, 610041, Sichuan, China)
JOURNAL OF ETHNOLOGY, VOL. 9, NO.3, 84-89, 2018 (CN51-1731/C, in Chinese)
DOI: 10.3969/j.issn.1674-9391.2018.03.11Abstract:To both respect and develop the identity of ethnic minority college students(EMCS) with regards to their own traditional culture is of great significance to the ethnic cultural inheritance. However, living in a multicultural integrated society, the EMCS might not adapt themselves psychologically to the society due to the differences between their own ethnic culture and other outside cultures. This might affect their opportunities for employment and occupational choice. Therefore, an education aimed at improving the Chinese cultural identity would be conducive to the longterm development of the EMCS. Social media is one of the most important types of new media brought by the internet. The energy of its users, high usage rate, and tranission features, enable social media to serve as an important method of tranission and guidance, in addition to traditional classroom teachings. This article analyzes the characteristics of social media and cultural identity, explores the dilemma in the management of cultural identity under the social media environment, and puts forward the following approaches for the promotion of the Chinese cultural identity of ethnic minorities:
1. Constructing the foundation of Chinese cultural identities based on Chinese national culture
Strengthening the stability of the Chinese cultural identity by paying full respect to the mobility of culture; setting up common values based on Chinese culture with thousands of years of history; and conducting an integrated development of the subjective religiouscultural identities of different ethnic groups and the Chinese national cultural identity on the basis of linguistic and cultural identities.
2. Establishing a correct guidance theory that respects the laws of science
In the process of constructing Chinese cultural identity, it is necessary to establish a correct guiding theory among the teachers and university administrators. Based on the basic academic theories related to social media, a correct guidance theory which respects the laws of science should be established.
3. Building a complete management mechani around the hierarchical chain of cultural identity
The externally promoted institutional safeguards of Chinese cultural identity include supervision, legal protection, and incentive guidance. The establishment of a management mechani should be based on a correct and longterm positioning, and should not adopt a shortterm management mechani. It should also insist on putting people first, making information transparent and objective, adhere to the principle of effective guidance, and improve the PDCA circle management mechani.
4. Focusing on the internal motivations of cultural identity and exploring feasible methods for enhancing Chinese cultural identity
Specific strategies are provided in this article as follows: 1)Cultivating governance ability, strengthening nongovernmental organizations, and strengthening users selfdiscipline;2)Using and responding to the social mobilization of social media;and 3)the use of big data technology to tranorm traditional information management into scientific and rational information use.
5.Improving the EMCSs internet attainment, consciousness of responsibility and consciousness of morality on the internet
Specific methods are provided as follows:1)through the construction of a Chinese cultural identity learning platform, the study path for Chinese culture of college students will be enriched, and the awareness of network literacy and ethics among minority students will be strengthened;2)Creating a positive campus cultural atmosphere and organizing campus activities in real life in order to guide the EMCS out of the virtual social environment;3)Management is based on the formation of public opinion, and we must seize the initiative of public opinion work and topics;and 4)Colleges and universities should encourage internal resources and externally integrate resources to educate ethnic minority students on Chinese cultural identity education.
Minority students are the outstanding talents of the nation and an important force for the inheritance and prosperity of their ethnic culture. Chinese cultural identity can strengthen the dissemination and understanding of cultures among ethnic groups and promote the social integration of ethnic minorities. The use of social media to promote ethnic minority students attitude towards Chinese culture is conducive to promoting communication and understanding between social management departments, existing residents, and ethnic minority students; and helping ethnic minority students adapt to or reduce the pain of adaptation, to increase the probability of success in social integration, increase the speed and depth of its integration into mainstream society, and promote the development of ethnic relations in a more harmonious and united manner.
Key Words:social media; ethnic minority college students; cultural identity; cultural adaptation
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