藏彝走廊羌寨守护神文化建构的空间逻辑

藏彝走廊区域的四川松潘羌寨守护神空间中存在两类文化建构,一类塑造村寨空间和社会关系,一类表达族群空间分布记忆。两类文化建构蕴含羌寨区分和联系的空间逻辑,呈现羌寨空间、信仰、社会和族群相互运作特征。羌寨守护神个案扩大藏彝走廊宗教空间研究范围,同时起到让人们反思和拓展人类学空间研究理论的重要作用。     

"文化民族性"的三种解读理路与情感重构

"文化民族性"双关文化理论和民族情感,对它的解读有三种颇具代表性的理路:冯友兰的"以理论事"路径,通过"性、习、情"的判别明晰"民族性";张岱年的"中国哲学"路径,以传统"体、用"范畴阐释文化的"民族主体性";庞朴的"文化寻源"路径,借用西方文化学的"发生、阶段、模式"说,从理论上厘清"民族性".学理探究与现实关怀紧密关联,三种不同的解读理路目的一致,即为了"民族自主"的情感重构.     

对口援建与羌族文化重建——以山东援建北川为例

羌族地区的灾后文化重建是在国家的统筹下,在受灾地区民众的诉求基础上,在社会各界呼吁保护羌族传统文化的舆论中,通过援建省市的具体实施而实现的。作为援建方的山东,一方面根据国家的相关意见、条例、方案的文化保护、文化重建规定进行援建;另一方面,他们又根据自身对羌族文化的认识和理解以及当时、当地的实际情况,进行了文化的援建与重建工作。在承认羌族地区文化重建取得巨大成就的同时,还应当看到文化重建中政府意志与学者呼声的疏离,援建后的北川羌族传统文化呈现出同质化、一体化、文化符号泛化等问题。     

论壮族形象的历史建构及其意义

历史上对壮族形象的建构大致有三种情形,每种情形所建构出来的壮族形象都不一样.个中原因就在于建构所遵循的文化认同是不同的.这就给我们今天重建壮族形象的活动以启示,在建构壮族现代性形象的时候一定要重视文化认同的建构,并紧密依据今天的文化情势建构出这一文化认同来.     

石椅羌寨:云朵上的“香格里拉”

正5.12那场特大地震,让人民记住了它——石椅羌寨。历经8级地震,石椅羌寨内建筑物无损伤,生态环境无破坏,居住羌寨内的人员无伤亡,被誉为"史上最安全的羌寨"。该羌寨是离都市最近的古羌原始部落,寨内羌族文化积淀深厚,时常云雾缭绕、变化万千,是北川县著名的"云朵上的山寨"。石椅羌寨,位于四川省北川羌族自治县曲山镇(原老县城驻地)一处高山的     

试论西域文化对入驻西域蒙古人的影响

本文运用文化人类学理论 ,在简要论述蒙古社会传统状况的基础上 ,从政治、经济、文化等三个方面探讨蒙古人入驻西域后所受的西域文化影响。蒙古人在入驻西域时是以统治民族自居并希冀以本族文化影响当地诸族文化的 ,但在漫长的风雨沧桑中经几百年多民族交流、合作与互动以及西来伊斯兰文化的强烈影响 ,自己自觉或不自觉地受到当地文化影响而最终成为维吾尔民族的成员。这是文化互动、民族互动的结果。     

民族文化的传承与再造——以玉树灾后文化建设为例

玉树灾后重建在区域稳定、文化发展、生态保护中具有特殊的战略地位.玉树灾后文化建设中呈现出宗教形式的多样性、文化变迁的堕距性、文化资源的竞争性、区域利益的博弈性,在客观上形成了国家与乡土社会、文化传承与文化再造、文化重构与发展转型等多重社会矛盾,社会不稳定因素加剧,关注玉树灾后重建中的文化建设,是构建玉树灾后文化关系和谐有序发展的关键,同时也是民族地区社会重建中国家利益、区域利益、民生利益和谐共生的社会关系基础,是推动玉树灾后民族社会稳定发展的重要路径.     

唐宋时期宦游广西诗人的文化策略

唐宋时期,宦游广西的诗人表现出与流贬诗人不同的文化旨趣。宦游诗人的文化策略表现在三个方面:一是大力开发自然景观,加速了广西生态环境由自然向人化的进程;二是通过正面的宣传和引导来消除士人对广西生态环境的惧怕心理以及对广西文化环境的偏见;三是通过建学、修祀、劝驾等方式,在当地营造浓厚的儒家文化氛围。宦游诗人的文化策略对唐诗时期广西文化的发展与诗歌的创作都有重要的影响。     

利益博弈与少数民族文化开发保护——以G省P乡为例

文章展示了西部某民族乡不同利益群体在文化开发过程中的博弈过程.作者认为,在民族文化开发过程中,当地政府的项目化操作模式、民间社会组织的“民族文化政治化”倾向以及当地民众的被动和利益化,给当地民族文化的保护造成了负面效应,影响了文化自然的、历史的发展.在少数民族文化越来越具备象征意义的情况下,更应倡导在认同中开发、以当地民众为主导和选择,以平和的态度看待文化发展的轨迹.     

虚拟现实技术在衡阳红色旅游文化中的应用研究

关于衡阳旅游景点红色文化的图文信息、影像资料、展品陈列说明等一系列文化载体或媒介，其总体上遵循的是一种“线性叙事逻辑”，较难产生更为深层的互动体验，从如今的旅游业发展形势看，衡阳旅游文化的发展仍延续了这一传统方式，以一种简单、粗犷的利用模式运行，相对时代高速发展的步伐缺乏多元化的开发途径。寻求新技术新途径的传播媒介可以为衡阳红色旅游产业的发展产生积极影响。本文通过挖掘衡阳红色文化的特征，分析红色旅游文化传播载体的现状及不足，融合虚拟现实技术的特性，进一步探究运用虚拟现实技术传承衡阳红色文化的创新路径。     

邛崃异地安置区羌族民众饮食文化变迁研究

＂5.12＂汶川地震后,龙溪乡部分羌族居民因地震中生存空间遭受巨大破坏而搬迁至邛崃市南宝山安置区,面对震前与震后迥异生存空间所引起的居民生活的改变,笔者试图以羌民社会生活中饮食的变化为研究对象来解释饮食文化背后社会互动因子的改变,揭示羌族异地安置区身为＂小传统＂社会在现代化、工业化、全球化的时代背景下,作为社会有机体的一部分如何去适应社会改变,同时实现民族传统文化的传承与民族认同。     

羌族口头传统的灾后境遇及思考

羌族口头传统的口头传统遗留较为完整,在灾后重建中获得了有效的保护与传承,同时呈现出传统文化生态恶化、释比减少、羌语濒危等诸多危机,文化展演、释比城镇传承成为羌族口头传统的新特点。坚持保护优先原则,尊重传承主体,达成政府、学者、民众、企业等多元力量的有效整合是传承口头传统的决定性因素。     

羌族医药的生存状况及发展前景分析

羌族地区的中草药资源是羌民族区域经济中的一个潜在优势,羌族人民在与疾病作斗争中,经过长期实践,积累了丰富的诊病治病临床经验,有独具特色的羌医羌药。羌族医药虽散见于民间,在羌民族种族延续中起到了十分重要的作用。然而,羌族医药必须加大投入,走产业化道路,并依托医药资源发展当地旅游产业,促进羌医药文化的传承,这些措施对羌医药的可持续发展以及发扬羌医药文化都有着十分积极的意义。     

现代文明背景下的传统文化传承——以“羌族文化进校园”活动在四川汶川县的实践为例

Modernization and globalization have already become the central themes of contem-porary China. As the carriers of traditional ethnic culture, ethnic minority villages and families have inevitably been involved in this development trend. After school-aged children in ethnic minority fami-lies enter schools, they are separated from their o-riginal cultural environment; meanwhile, the school curriculum is entirely based on the modern western education system. As a result, traditional culture inheritance among contemporary China’s younger generations has been facing unprecedented challenges and crises. The project of ‘Ethnic Culture Entering School Activities’ , which has been implemented in some ethnic minority regions in recent years, can be considered as a beneficial effort to realize the live transmission of ethnic intangible culture by means of school education. ‘Ethnic Culture Ente-ring School Activities ’ , was first initiated in Guizhou province, and later was gradually expand-ed to Yunnan, Guangxi, Hunan, and other prov-inces that have a number of ethnic minorities. Al-though Sichuan province is home to many Tibetan, Qiang , and Yi peoples, this project was implemen-ted in Sichuan very late, thus there is little rele-vant research. Based on the investigations on the status of ‘Qiang Culture entering School Activi-ties’ at three schools in Sichuan’s Wenchuan coun-ty, this article summarizes the characteristics and existing problems in different schools for the trans-mission of ethnic culture so as to provide a reliable reference for related projects in the future. With a survey analysis, the author discovers that ‘Qiang Culture entering School Activities’ at these three schools show differences in terms of the richness of course design, the awareness of its im-portance, and implementation effect; meanwhile, those exiting problems not only reveal the perva-siveness of this project throughout southwest Chi-na, but also show the individual particularities caused by geographical location, school level, and main tasks. Moreover, when investigating these is-sues more deeply, four ‘hidden’ features can be summarized as follows:First, there are structural differences between ordinary elementary and middle schools and voca-tional schools. Vocational schools emphasize more on the transmission of ethnic cultures. Second, the traditional culture of local ethnic minorities has been inherited more naturally in the marginal regions than those more urbanized re-gions. Third, although they are all recognized as in-tangible heritage, different types of traditional cul-ture have an unequal development. The performing type such as singing and dancing shows the most superior transmission ability in ethnic culture; the second superior type is traditional handicraft while ethnic language is obviously the most difficult one in terms of the transmission of ethnic culture. Fourth, the ‘Ethnic Culture Entering School Activities ’ project in different ethnic minority groups has the unbalanced development even in the same region. In the Aba Tibetan and Qiang Auton-omous Prefecture, the Qiang elites generally com-plain that their minority groups have received far less favorable national preferential policies and are viewed with less importance than Tibetan people. The compiling of Tibetan textbooks, Tibetan lan-guage curriculum, and bilingual examination sys-tem are more conducive to the transmission of Ti-betan culture. Concerning the above mentioned problems, this article puts forward the following suggestions:first, the relevant administration should further in-crease the capital investment, and promote the training of teaching staff and school-based text-books;second, local education departments should set up an efficient assessment and incentive mecha-nism, and promote the formation of a social envi-ronment wherein ethnic cultural study has useful applications;finally, schools in ethnic minority re-gions should strengthen cooperation and exchanges among themselves, and build connections with rel-evant education administrations and research insti-tutions. The fundamental difficulty in implementing the ‘Ethnic Culture Entering School Activities ’ project lies in the fact that traditional culture has not been included in the examination content of the modern education system. Therefore, in the ele-mentary and middle school education, the primary goal is to increase the enrollment rate of students, while the transmission of traditional culture is noth-ing more than a slogan. In order to achieve the goal of integrating traditional ethnic culture into the modern education system, we must rely on the co-operation among education administrations, schools, families, and society as a whole, and constantly improve corresponding assessment and incentive mechanisms, thus jointly creating a so-cial environment that ethnic culture has useful ap-plications. Meanwhile, intangible cultural carri-ers, intellectuals who desire to disseminate their ethnic culture, and the parents of the students should all be encouraged to participate; by doing so, we can accelerate the spread of ethnic culture into local schools step by step.     

羌族宗教信仰与藏文化的关系考察研究

岷江上游羌族宗教信仰是多元混杂的,导致这种现象的产生,既有历史的因素,又有现实的因素.历史的因素可追溯到古羌人时代,从那里我们可寻羌族宗教信仰之渊源的一些踪迹;现实的因素可从羌族地处藏彝走廊,受汉藏文化影响的现状中去采撷一些实际的表现.本文拟就羌族原始宗教信仰中的藏文化因子,羌族天神信仰与藏族民间宗教信仰的渊源,羌族和藏族有关人类起源传说的相似与区分,羌族原始宗教信仰与佛教文化的糅合等方面对羌族宗教信仰与藏文化的关系作一较为深入的考察分析.     

异地安置羌民的“第一个羌历年”——四川省邛崃市南宝山木梯村羌历年田野调查报告

羌历年是羌民族生活和文化的缩影。2010年11月6日,邛崃市南宝山“5·12汶川大地震”灾后异地安置点木梯村的村民迎来了灾后的第一个羌历年。通过对此次羌历年的仪式过程及其宗教内涵、文化意蕴的解读,分析了当地村民、政府和社会组织在此次庆祝活动中所扮演的角色和发挥的作用,并探讨羌历年在新的环境条件下所发生的文化空间和宗教空间的重构、神圣与世俗的冲突与协作。     

羌族非物质文化遗产传承保护中的政府参与——以“5·12汶川大地震”后的羌年实践为例

羌年既是国家级非物质文化遗产,也是联合国教科文组织列入的首批急需保护的非物质文化遗产。“5·12汶川大地震”后,笔者先后参与考察了邛崃油榨乡直台村、理县桃坪羌寨、汶川县阿尔村白家夺寨三地“羌年”的节日活动。通过纵向与横向的比较,并运用辨证的方法去考察非物质文化遗产保护与政府行为中存在的矛盾冲突,事实表明,政府是否参与具体的实践活动,在客观上将对非物质文化遗产的传承与保护产生重大影响。     

羌语濒危的原因透视及对策探讨

羌语已步入了濒危语言的行列,其原因主要有:羌语语音差异明显,羌语词汇创生能力不足,羌文字长期缺失以及交际功能较弱,羌民的民族自卑心理和居住模式影响了羌语的生存空间.为有效地保护和传承羌语,应利用羌文字大力加强羌文学(羌歌)的整理与创作;以学校为主要阵地扎实推进羌语文教育;在政府支持下多措施营造羌语发展的生态环境.     

2013年中国羌学研究述评

2013年，我国的羌学研究与2012年相比较成果丰硕，反映了我国学术界对羌学研究持续升温，具体表现在研究成果增多、老专家研究热情不减、中青年学者成果增多。研究成果的载体仍然以西部的学术期刊为主；研究内容以羌族经济、教育、艺术、历史、文化、宗教等贴近民众生活和社会发展领域为主。但是，2013年的羌学研究中，仍然存在部分论文质量较差、低水平重复研究等不足之处。