“Shared Beauty” for Your Taste Buds: The Dissemination of Culinary Intangible Cultural Heritage Short Videos and Enhancing Community Consciousness

Looking at culinary ICH (intangible cultural heritage) in the context of globalization, food is something closely related to locals, playing a critical role in resisting the homogenization and simplification prevalent in the global era. Indeed many would agree that food, with its unique characteristics and cultural vitality, helps preserve and promote local distinctiveness. Additionally, the sensory experience of taste is closely intertwined with cultural and national identity. Records show a growing popularity of culinary ICH videos, so this study raises the question: Can they bring more Chinese cultural identity, and what kind of effects will they have? Taking short videos of culinary ICH on the Douyin platform as a study object, this article uses text analysis and participatory observation methods to investigate ICH of food short videos and their comments on Douyin.Findings suggest that culinary ICH, as a typical embodiment of locality, both reproduces and extends local identity with the help of video shorts, and arguably resists the nothing of the era of globalization with its something that is related to locals. The study further reveals that something specialty foods have been offering a refuge from the perceived nothingness of globalization, providing innovation and meaning. At the same time, combination of visual and auditory elements in short culinary videos seems to effectively convey taste and evoke emotional memories. This has led to a trend where individuals seek self-healing and nostalgia through “hometown flavors” and “food flavors” presented in new media formats. The extension of local identities and elicitation of family-and country-related emotions through video shorts of culinary ICH apparently also stimulates a “food stamp collecting” mentality, where people silently deepen their cultural identification with and appreciation for Chinese cuisine. The narrative and dissemination of these short videos seemingly create a “space of flows”, connecting diverse localities across China and fostering cultural interaction and integration concerning food preferences and culinary ICH through both tangible and intangible media. Evidently, this process significantly enhances and broadens cultural identities. This identification with Chinese cuisine involves two stages: Firstly, the concept of “shared tasty food”. The presentation of short videos encourages people to try a variety of Chinese dishes, whether they are southern or northern flavors; they all appear to evoke some warm feelings and memories of the Chinese nation. Secondly, the idea of “shared beauty”. The cross-regional communicability inherent in culinary ICH, coupled with the fluidity of short videos, has shown to facilitate groups to develop a collective identity that transcends local boundaries. Data confirms that this identity deepens through lifestyle-based content, enhancing cultural identification and the sense of belonging to the Chinese national community.From “shared tasty food” to “shared beauty”: The short videos showcasing culinary (ICH) have demonstrated the powerful influence of connecting locals and forging identity. They serve as a representation and extension of local identities, and express taste that evokes higher-level identification. Therefore it can be concluded that this has helped to deepen the sense of community for the Chinese nation.     

“One Core and Multiple” Models of Public Communication Organization to Forge a Sense of Community for the Chinese Nation in Municipal Areas

Forging a strong sense of community for the Chinese nation has become a paramount objective of ethnic governance in the new era of China, and its core content is the “five identities”: Identification with the great motherland, the Chinese nation, Chinese culture, the Chinese Communist Party, and socialism with Chinese characteristics. Findings show that propelled by a deepening “reform and opening up” as well as a promotion of new-type urbanization, ethnic minority individuals from remote villages have been constantly flocking to cities. Consequently, the demographic composition of urban ethnic minority groups has undergone profound transformations. The increasing pressure on the governance of urban ethnic affairs has prompted an extension of efforts to forge a sense of community for the Chinese nation from ethnic regions to urban areas. Fostering a sense of community of the Chinese nation at the municipal level not only seeks to embody and implement the directives set forth at the national level but also assume the role of guide and promoter of the county level, thereby playing the role of a vital intermediary.Research also indicates that there has existed an inherent interplay between public communication and forging the consciousness of the Chinese national community in terms of value goals, operational subjects, as well as content and methodologies. The organizational framework governing public communication is viewed as an important guarantee for the orderly and effective dissemination of the Chinese national community consciousness in the municipal areas. Yet, the current communication apparatus appears to have been grappling with several practical difficulties: structural fragmentation, disjointed organizational elements vertically and horizontally, and functional hindrances impeding a comprehensive of each communication subject.Therefore, by taking into consideration China’s conditions and practical characteristics of forging of a sense of community for the Chinese nation in municipal areas, this paper tries to reconstruct a “One Core and Multiple” communication organizational framework based on the concept of “meta-governance”. This approach involves multiple subjects participating in activities under the guidance of one main leader. After which this publication dives into an exploration of the shaping of this communication organization system from the perspective of value proposition. Specifically, this paper suggests this reconstruction should include the following: First, the central role of Party organizations for public communication should be strengthened in the new era. This entails enhancing their political, ideological, and organizational leadership efficacy in communication endeavors. Second, the administrative functions of government agencies in public communication should be transformed. In other words, government bodies should play the role of facilitators, rule-setters, arbitrators of diverse interests, and supervisors of the implementation process within the communication infrastructure. Third, the communication vitality of community-based organizations, social enterprises, economic entities, and autonomous bodies should be stimulated. Fourth, a public spirit and participatory culture among community residents should be cultivated and enhanced. Attention should be paid to the provision of equal participation opportunities in the communication ecosystem for community residents, especially for ethnic peoples, nurturing a culture of solidarity, cooperation, and effective communication competencies among local residents.     

The Root of Chinese Civilization and the Historical-Cultural Foundation of the Right Path in Solving Ethnic Issues with Chinese Characteristics: Based on the Understanding of “State-Nation” Theory

Taking the cultivation of a strong sense of community for the Chinese nation as premise and focus, unwavering adherence to the right path in resolving ethnic problems with Chinese characteristics is a concentrated reflection of the Party’s governance strategy in the field of ethnic work. It is embedded in the modern Chinese national governance system, and has profound historical and cultural significance. The “root of Chinese civilization” can be defined as the main cultural characteristics and evolutionary logic that describe an entire civilization, which reflects the different characteristics of civilization subjects in a comparative sense. Within the context of Chinese civilization, Pan Yue’s discourse on “the root of Chinese civilization” offers a precise explanation of its cultural characteristics and evolutionary logic: It describes the value system of Chinese civilization, with its emphasis on the pursuit of “order” as a central principle together with the formation of a “unified” institutional structure oriented towards “unity” through historical processes. Pan’s address provided a comprehensive perspective for understanding the principles of ethnology contained in Chinese history. This article aims to build on existing research into China’s institutional practice from a historical-cultural perspective. It particularly examines the foundation of the civilization theory constructed by China’s multi-ethnic society as its research object, focusing on the specific governance arrangements of the right path in solving ethnic issues with Chinese characteristics. Additionally, the article seeks to systematically shed light on the normative influence of the historical-cultural characteristics of Chinese civilization on this path. Finally, it discusses unique structural forms of contemporary Chinese ethnic affairs governance.This article argues that the characteristics of Chinese civilization have laid a historical and cultural foundation for the governance system of modern-day China. Within the context of constructing a multi-ethnic country, the mentioned normative role of “the root of Chinese civilization” conceivably includes an ontological structure of a multi-ethnic country, which is based on the principle of “great unity,” the value theory of Chinese culture, which promotes the coexistence of multiple ethnic groups, the political principle of equality among all ethnic groups in practice theory, and the teleology of unity and development, which serves as a guiding principle for the nation’s progress and unity. These four dimensions of “the root of Chinese civilization” have constituted a vertical relationship between the state and the nation, and the paradigm of “one country with multiple ethnic groups” it points to. Within the theoretical perspective the “state-nation”, the “one country with multiple ethnic groups” paradigm holds that currently the People’s Republic of China has assumed a higher level of leadership over its 56 ethnic groups recognized after the founding of New China, emphasizing the fusion of national sovereignty and systemic coherence. At the same time, it acknowledges the survival and development of each ethnic group at a foundational level. The dialectical unity between the two aspects reflects a fundamental principle of prioritizing unity and coherence in national construction, while not ignoring diverse elements and driving forces. This dialectic conceivably determines the superiority of the correct path to addressing ethnic problems with Chinese characteristics. This superiority is specifically reflected in its distinctive work guidance concept, practical and feasible political participation methods, and real and effective achievements in community construction, highlighting the modern civilizational value of the “Chinese view of China”.     

The Chinese Nation’s View of “Inner World”: Concept, Dimensions, and Practices

“天下”共同体就是中华民族古代的“自在”形式,本文从中华民族相对封闭的天赐地理空间出发,讨论“天下”地理空间的内部性、人文空间的“内聚性”以及“内聚化”现象,这种现象可以形容为“漩涡内聚”。“内天下”之下必然导致族类及其文化的明显差异,如何化解这种明显差异产生的张力?如何让“五方之民”在“天下”共存共在?需要适应“内天下”状态的观念之形成,并且要把这些观念付诸实践。“内天下”观的形成和成熟促成了两种历史现象的出现:一曰中华民族的内聚属性;二曰中华民族的内聚化进程。内聚属性与“天下”的“漩涡内聚”效应及观念相关,而“内聚化”则是“内天下”观的实践过程,其最高目标和成果是“大一统”国家的形成,中华民族实现“天下”一体的目标就是要在“内天下”观的统摄下,形成化解内部矛盾和冲突的各种方法,实现“夏夷互变”“声教”定“天下”“化异为和”等。“内天下”观是今天进行中华民族共同建设的根基。     

The Chinese Nation’s View of “Inner World”: Concept, Dimensions, and Practices

The concept of Nei Tianxia, or “inner world,” in ancient China is multifaceted, encapsulating several key ideas: 1) The “world” was seen as a space where many parties coexist; 2) there was a belief in a single and eternal center within this “world”; 3) the “world” was viewed as an internal space for the sharing of values; 4) the transformation of ethnic identities within the “world” was seen as crucial for maintaining order; and 5) one should strictly adhere to the internal qualification standards of the “world” members. If we view the “world” from the perspective of its center (which was often equated with China or the Central Plains), the center was seen as a summary of the “world”. It was furthermore believed that the center had a commanding influence over the “world” for it was the foundation of the “world”, and a sign of civilization and legitimacy. Controlling the center meant controlling the overall situation of the internal “world” and being able to dictate the world order and structure according to the civilization in the central region. Therefore, the struggle of Chinese ethnic groups for control over the Central Plains was a battle for orthodox status and the discourse power over civilization.When viewing the world from the perspective of the “world” itself, the “world” looks like a whole. Going back in time, during the pre-Qin period, Chinese people seemed to recognize a clear distinction between the state and “world”. The biggest difference between the state and the “world” was that seen from its comprehensiveness, the state had more apparent commonality and unity, while the “world” was more characterized by complexity, diversity, and difference. When viewed through a spiritual lens, the “world” can emerge as both a spiritual community and territory. As a result, both Huaxia and Yidi should have respected the same spiritual and cultural standards of the “world”, following the example of Yidi: When having assumed dominance in the Central Plains, they had to give up original spiritual values, embrace the spiritual values of the Central Plains, and integrate into it. Only through this process could one become a politically orthodox and legitimate ruler.In addition, the concept of an “inner world” originated and evolved during the pre-Qin period, and was expanded and perfected after the Qin dynasty. Taking everything into consideration, it can be concluded that the development and maturity of this concept appears to have facilitated the emergence of two historical phenomena: The cohesive nature of the Chinese nation itself, and the progress of this cohesion of the Chinese nation. This study, moreover, ascribes the cohesive attribute to the “vortex cohesion” effect and the notion of the “world”. “Cohesion” represents the practical application of the concept of the “inner world”, with its ultimate goal being the establishment of a “unified and independent” country. Furthermore, to realize the goal of the unity of the “world”, the Chinese nation should develop and employ various methods to resolve and buffer internal contradictions and conflicts, guided by the concept of the “inner world”. These methods include “Xia-Yi mutual transformation”, contesting for dominance in the discourse on civilization, and turning differences into commonality. Thus, it can be asserted that the concept of the “inner world” can be viewed as a contemporary foundation for the construction of the Chinese national community.     

国籍“商品化”现象辨析——兼评《公民身份2.0:作为全球性资产的双重国籍》

国家是特定社会历史条件的产物。在单一国籍时代,改变国籍是一件十分严肃庄重的选择,是当事人对新国籍的认同与归化。但是,随着越来越多国家认可双重、多重国籍,国籍不再具有神圣性,公民身份归属不再具有一元性。本文通过当代世界权力、财富和机会不平等的棱镜,揭示“国籍”如何成为某些特殊阶层人士手中的工具,如何在与国家的“共谋”中使其成为一种可以购买、变现、牟利,而且可以代代传承的全球性特殊资产。本文指出,随着力主自由化、私有化、市场化的新自由主义成为一些发达国家移民治理模式的理论主导,经济资本持有人得以利用手中的钱财铺就改变自身国籍身份隶属国的道路,进而获取作为入籍国公民所能拥有的政治、经济权益,如此趋向对于国家、社会及个体都产生了十分深远的影响,值得认真探讨。     

一部表达“主体感受”的口述史佳作——评马林英《百岁人生川康史——彝族老人李仕安口述记录》一书

近期有幸拜读由李仕安口述、马林英撰写的《百岁人生川康史——彝族老人李仕安口述记录》一书,掩卷之余,感慨良多,通览全书,特作评介.该书的撰写人马林英教授与我在研究机构共事已有三十年,她专注于文化人类学在彝族和彝区方面的研究,思想活跃,田野扎实,治学严谨,著述颇丰.这是她第一次以口述史的方式书写凉山彝族的历史,该书所选口述历史的采集对象,为当今凉山彝族中屈指可数阅历丰富的百岁老人;其方法应用之娴熟,秉持了口述史尊重客观、挖掘事实、弥补文献不足的原则,通过采访和记录、发掘和认识历史相结合,围绕口述对象的个人经历与社会变迁的主题,呈现出凉山彝族在民国和新中国两个不同时代的历史场景.全书以突出的史料价值和一定的学术价值为我们提供了一个认识和解读凉山社会历史的新视角,给人耳目一新,令人信服的感觉.具体来看,该书有以下特色:     

The Root of Chinese Civilization and the Historical-Cultural Foundation of the Right Path in Solving Ethnic Issues with Chinese Characteristics: Based on the Understanding of “State-Nation” Theory

以铸牢中华民族共同体意识为主线,是党的治国方略在民族工作领域的集中体现,嵌入在现代中国国家治理体系中,具有深厚的历史文化意蕴。作为对中华文明文化特征和演进逻辑的精准表述,“中华文明根性”揭示出中华文明以“秩序”追求为核心的价值形态并在历史进程中形成以“统一”为取向的“一统”制度结构,这一特质为当代中国治理体系奠定了历史文化根基。在多民族国家建设方面,“中华文明根性”的规范作用体现为：本体论上“大一统”的多民族国家结构,价值论上多民族共生的中华文化,实践论上各民族一律平等的民族政治原则,目的论上共同团结奋斗共同繁荣发展的发展导向。“中华文明根性”四重维度构成了“国家—民族”的纵向关系及其所指向的“一国多族”范式。“一国多族”体现出中国特色解决民族问题正确道路的制度逻辑,决定了中国特色解决民族问题正确道路具有显著的优越性,体现为旗帜鲜明的工作指导理念、切实可行的政治参与方式、真实有效的共同体建设成就,彰显出“中国的中国观”的现代文明价值。     

黑衣壮:“我”的表述与建构——兼评海力波《道出真我——黑衣壮的人观与认同表征》

一、问题的提出 从某种意义上讲,"黑衣壮"已成为继"刘三姐"之后壮族"传统文化"最为重要的标识之一.不过,尽管被赋予"原始"、"原生态"、"古老而神秘"、壮族文化的"活化石"等诸多浪漫想象,享受着某种意义上的"诗意的人生",并实现着所谓的"审美化生存"①,但"黑衣壮"作为一种大众化的文化符号的出现,其实是一件相当晚近的事.1999年,在广西南宁市举办的首届"南宁国际民歌艺术节"上,青年歌手黄春艳以一首动听的壮语歌曲<壮乡美>让世人见识了黑衣壮人独特的服饰和歌声.此后数年间,经过地方政府的精心包装和媒体化运作,"黑衣壮"迅速成为一个颇具竞争力的地方性文化品牌,并在国内娱乐圈掀起了一股"黑衣壮"文化热潮.