羌区学校教育与羌族传统文化传承研究

羌区学校能有效集中地使用各种资源,采用科学的教学方法和先进的教学手段,将羌族传统文化附着于发展变化中的具有能动性与主动性的学生身上,具有"活化"的功能,是羌族传统文化传承的一种有效途径。羌族拥有独特的丰富的文化资源,并蕴含着极高的教育价值,羌区学校应充分挖掘羌族传统文化的德育、智育、体育和美育方面的教育特质,可以创建羌族特色的校园文化、构建适合于羌族的双语教学模式、开发羌族特色的校本课程、提升教师的民族文化素养、以学校教育带动家庭和社区形成教育合力等方式传承羌族传统文化。     

羌族传统文化生态可持续发展的困境与对策研究

在全球化、现代化和城市化浪潮席卷下，尤其是“5?12”地震后羌区自然环境和社会环境的变迁使得羌族传统文化生态遭受极大的冲击，面临着文化空间退化、特色文化资源流失及利用不足、传统村寨凋敝、包括羌语、羌族传统音乐在内的非物质文化遗产濒危趋势加速以及现代语境下的羌族城乡社区传统文化生态亟待恢复和重建等问题。基于文化的多元共生、少数民族传统文化的狭义传承和广义传承以及格兰特濒危音乐评估框架等理论视角，在分析羌族传统文化生态可持续发展面临的问题的基础上文章提出了六个方面的对策：维护羌族传统村寨的传统文化生态；恢复和重建现代语境下的羌族城乡社区传统文化生态、构建和完善羌区城乡特殊公共文化服务体系、恢复和拓展羌族传统文化的社会功能、借助新媒体运用创新性思维和手段保护传承羌族传统文化、建立羌学研究学术共同体及其与社区的互惠和回馈机制。     

继承与弘扬：论羌族传统服饰文化的传承与保护

羌族是发源于我国西北地区的一个少数民族。早在先秦时期，羌人就活跃在中国历史的舞台之上。随着历史的演进，羌人开启了漫长的迁徙之路。而西南的羌族集聚地则广泛分布在四川盆地等地。在长期的历史活动中，羌人形成了自己独特的形成了多元一体化的审美意识与审美观念，而羌族服饰作为羌文化的重要载体，体现了浓厚的民族特色，彰显着独特的民族风情，本文重点通过论述羌族的服饰文化，梳理羌族服饰的特点与发展趋势，进一步探索羌族文化的可持续开发与传承的实现路径。     

彝族“付拖”与《羌族释比图经》中五行生肖的对比与解读

在彝族的付拖图里,蕴含了五行及生肖.在《羌族释比图经》中蕴含了五行生肖内容,表现出独特的羌族文化特色,有极为重要的学术价值.因为彝族和羌族的先民都与古羌人有密切的关系,而古羌人与中原先民文化有密切的关系,所以彝族和羌族的五行生肖文化与中原五行生肖文化当有文化渊源关系,只是在后来的传承中,因为传承主体的原因而表现出不同民族特色.因为羌族没有文字对自己的五行生肖文化加以定格记录,所以现在对之抢救和研究显得特别重要.     

羌学研究散论——在羌学研究中心2014年学术年会上的讲话

本文首先回顾了我国第一本民族史——《羌族史》一书的撰写起因及背景,在《羌族史》成书的背后,既有胡鉴民、冯汉骥、葛维汉等中外专家杰出研究成果作为基础,又有徐中舒先生的支持和期盼,更有特定历史时期,羌学研究者的忧患责任意识。北川羌族自治县的建立催生了四川大禹学会,大禹学会成立十余年,对全球大禹文化资源进行了最为全面的收集和研究,提出了禹羌文化的研究课题。而汶川大地震后,羌族地区灾后重建所激发的一系列新的社会现象和发展机遇,极大地扩展了羌学研究的领域,有待学界更深入的研究和探讨。     

2012年中国羌学研究述评

2012年,我国的羌学研究状况与2011年相比较,反映了我国学术界更加重视羌学的研究,具体表现在研究成果增多、研究重点有所突破、研究质量有所提高,特别关注羌族经济、文化、艺术、教育等贴近民众生活和社会发展领域的研究。同时存在着对羌学研究中微观研究较多,宏观研究较少;对文化、艺术、宗教研究较多,对文学、法律、历史、体育、医药研究较少;部分论文质量较差、低水平重复研究等不足之处。     

羌族造型艺术审美研究

羌族造型艺术品来源于羌人的生活,作为记录其宗教信仰的主要媒介,它不仅是其宗教观念的体现,更是羌人智慧与审美文化的象征;对羌族造型艺术进行审美研究,是羌族历史和文化的重要途径及必要补充,具有很强的现实意义.     

四川羌族硬文化与软文化的现状分析及保护策略

羌族的文化丰富深厚,有着独特的历史价值。汶川大地震中羌族人生活的地区遭到较大破坏,也让社会提高了对羌族文化保护的重视。但建立文化保护区,提高旅游业只能对羌族的硬文化加以保护,却忽略了羌语、文化信仰等软文化。随着时代的进步与社会发展,这些文化面临着威胁。     

四川羌族硬文化与软文化的现状分析及保护策略

羌族的文化丰富深厚,有着独特的历史价值.汶川大地震中羌族人生活的地区遭到较大破坏,也让社会提高了对羌族文化保护的重视.但建立文化保护区,提高旅游业只能对羌族的硬文化加以保护,却忽略了羌语、文化信仰等软文化.随着时代的进步与社会发展,这些文化面临着威胁.     

西南民族大学民族博物馆 羌族馆

西南民族大学民族博物馆是新中国最早建立的民族博物馆之一。其中的羌族馆有释比文化和羌族文化综合两个展厅。释比文化展厅通过实物、模型和图片介绍了勒色——祭坛、神龛、释比法器、释比面具、祭祀馍印、释比祭祀活动、释比戏等,同时也展示了释比保护、传承本民族传统文化的情景。羌族文化展厅中不仅展示了与羌族日常生活息息相关的服饰、碉楼、羌笛、生活器皿、狩猎器具,还展示了我馆的珍贵文物——清代的皮铠甲和用水獭皮包制的清代土司服饰,以及羌民族古老的传统妇女节——瓦尔俄足和羌族服饰中的珍品——羌绣。     

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。     

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。     

学校教育中传承民族文化存在的问题及对策——以北川羌族自治县的学校教育为例

The Qiang are one of the most ancient ethnic groups in China, and their rich cul-ture is an important part of Chinese culture. Bei-chuan Qiang Autonomous County, in Sichuan province, is a unique Qiang Autonomous County in China, which has an exceptional foundation for transmitting Qiang ethnic culture through school education. However, the county’s transmission of Qiang ethnic culture through school education still faces some problems, such as lack of educational investment, poor teacher resources, lack of ethnic cultural inheritors, and students’ lack of ethnic self-confidence. In view of series dilemmas faced by Beichuan Qiang Autonomous County in trans-mitting Qiang ethnic culture through school educa-tion, this article proposes the following suggestions based on our investigations:1 . Increase the investment in school educa-tion In view of the lack of educational investment, we suggest the following measure be adopted: 1 ) increase educational investment from various levels of the government, especially increasing special in-vestment in transmitting Qiang ethnic culture through school education;2 ) raise funds from the public;3 ) have the schools engage in their own fundraising, and 5 ) make efforts to get foreign aid. 2 . Strengthen the investment in improving teacher resources In view of the problem of poor teacher re-sources, we suggest the following measures: 1 ) strengthen policy support from the national level, and solve the problem of poor teacher resources through training teachers in universities for nation-alities. 2 ) invite Qiang cultural inheritors to be teachers; 3 ) strengthen the technical training of the school teachers, and improve the teachers’ skills;4) add more teacher positions, and improve the treatment of teachers;5 ) encourage teachers to devote their life to the education and inheritance of Qiang culture. 3 . To promote the motivation for studying eth-nic culture In view of the students’ lack of motivation for studying ethnic culture, and the lack of people who go on to inherit the ethnic cultural heritage, we suggest the following: 1 ) Beichuan Autonomous County should help the young Qiang people to be locally employed through developing ethnic econo-mies, and to inherit ethnic culture via developing tourism with ethnic characteristics. 2) Family edu-cation should be closely connected with school edu-cation;3 ) to include an exam on Qiang ethic cul-ture in school entrance examinations in order to re-flect the importance of ethnic culture study;4 ) to add some ethnic culture courses in schools for na-tionalities. 4 . To strengthen the ethnic pride and confi-dence of Qiang students In view of the issue of Qiang students’ lack of ethnic confidence and pride, we suggest the follow-ing:1 ) open Qiang language courses in schools in Qiang areas; 2 ) enlarge the usage range of the Qiang language; 3 ) help students to understand the charm of Qiang culture, and let them feel eth-nic pride. 5 . To standardize and promote a common Qiang language In view of the issue that Qiang have no written language, their spoken language is too complicat-ed, and there are too many dialects, we suggest that the National Languages and Scripts Work Committee should work with Qiang scholars and ex-perts to create a basic dialect of the Qiang-a com-mon Qiang language, which should be promoted in school education, just like mandarin Chinese in school education.     

从“美”字原始意识探寻羌族民间艺术的审美渊源

深入分析“美”、“羊”、“羌”等字的原始意义及其与羌民族文化起源的关系,并从陈良运先生的“美”字的原初审美观念(即性美说)中寻求羌族对华夏文化的“美”形成的影响,进而从羌族阴阳观、和谐观的哲学思想来探讨其对民间艺术的审美影响.     

远古时代的西羌部族与关陇文化

关陇地区以老官台和大地湾为代表的前仰韶时代文化,共同催生了陕甘地区的仰韶文化,这一文化就是炎帝西羌集团的遗存。从距今6000年前后起,炎帝西羌集团一些支族开始向四方迁徙。其中,一支向东北迁往山西汾河与晋冀桑干河流域,与黄帝部族融合后又返回中原,形成炎黄集团;一支迁往西北甘青地区,与当地土著融合,产生了马家窑文化。炎帝部族留在关中故地的又与此后回流的部分炎黄族民构成姜炎部族。本文结合考古材料和文献记载,对夏商时代关中的姜炎文化和先周文化、陇右的姜羌文化和羌戎文化的来源、演化,及其与关陇部族的分合流变进行了探讨。     

基于建设主体视角的羌寨重建路径研究

汶川地震后,各种力量介入羌寨重建工作,地方政府、援建方和当地民众是最主要的重建主体。根据不同重建主体在具体的村寨重建中发挥的作用不同,羌寨重建大体可分为统规自建、统规统建、统分结合三种重建路径,不同重建路径对当地羌族文化造成的影响也不尽相同。本文对这三种路径及其文化影响进行了调研分析,希望能为我国其他民族村寨建设提供参考。     

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.     

羌族地区文化产业现状、问题与对策

就文化十大产业来看，羌族地区仅有演艺业、文化娱乐业、文化旅游业等传统产业，而新兴的动漫产业、游戏业、文化会展业、网络文化、艺术创意和设计、文化产品与数字相关服务等新兴产业基本上还未起步。即使已有的产业，也发育不全。羌族地区文化产业发展的基本特点是起步低、规模小、效益差、同质性高。虽然存在自然生态环境较差、社会发育程度低、对发展文化产业的认识不足、缺少文化产业人才等制约因素；也有基础设施相对完善、县乡（镇）村三级公共文化基础设施网络体系基本覆盖、区位优势明显、良好的机遇、文化资源丰富文化资源丰富等有利条件。发展羌族地区文化产业应该创新管理机制，健全文化产业市场；融合文化科技，发展创意农业产业；壮大市场主体，培育龙头企业；突出特色，塑造品牌。     

论壮医药文化价值及其开发利用

壮医药是壮族传统文化体系的重要组成部分,壮医药有着丰厚的文化内涵,是一种具开发价值的文化资源。本文阐述了壮医药的文化形态、壮医药文化的价值与壮医药文化的开发利用。