人类学与“遗产”研究

从人类学学科的角度，对目前国内的遗产运动进行了讨论，内容涉及人类学学科中与“遗产”联系紧密的物的分类、文化空间、族群认同、文化自觉等概念，并试图对目前学界“遗产”研究理论薄弱的现状进行反思和补充。     

主客之间:电视传媒对四川羌族地区的综合性影响

羌族介于主客之间的特殊身份也使得电视传媒在这一区域的影响呈现出复杂性和多层次性。从个体经验层面而言,电视传媒使少数民族儿童的童年趋向于异化,他们的消费观念、法制观念、医疗卫生观念越来越倾向于与城市"接轨";电视传媒还促使当地羌族重新认识自身传统文化,在某种程度上提升了当地人的文化自觉意识,凝聚了族群认同。从社会宏观层面来看,电视传媒的发达扫清了羌区在发展进程中的一些结构性障碍,新的更具竞争活力的乡村权力关系格局正在逐步形成。     

乌蒙山区发展研究第一届学术研讨会综述

乌蒙山区是集中连片特殊困难地区,是国家扶贫开发的重点对象,为了更好的探索乌蒙山区的科学发展,2013年8月24日,由贵州六盘水师范学院、西南民族大学少数民族研究中心、贵州民族大学民族学与社会学学院在贵州省六盘水市共同主办了的“乌蒙山区发展研究第一届学术研讨会”。大会共收到学术论文50余篇,除了主办方以外,云南大学、贵州师范大学、天津财经大学、武汉科技大学、六盘水行政学院、黔东南州行政学院、兴义民族师范学院、毕节学院、贵州省畜牧兽医学院、安顺市农科院等高校和科研机构的代表们出席了会议,围绕着乌蒙山区如何脱贫与发展,与会专家们展开了热烈的讨论。     

多维视野中的人类学西南研究——著名人类学者彭兆荣教授专访

跨学科研究已经成为近年来人类学发展的一个趋势.厦门大学人类学研究所的彭兆荣教授以自己在西南的学术经历为线索,讨论了人类学与族群、区域、文学、旅游、遗产等研究领域的关系,对目前学术界的学派划分、学科界限等问题提出了独到的见解,倡导一种无边界的人类学研究.并以西南为例,对"学派"、"遗产"等概念在中国的使用进行了谱系梳理和辨析,对于我们了解西南地区的旅游人类学和遗产研究具有启发意义.     

重访云南三村及中缅边境地区——瑞士卢塞恩大学人类学教授尤瑞格·赫尔宾(Jürg Helbling)专访

2012年1月,笔者就云南三村及中缅边境地区的＂中心-边缘＂关系、民族政策、农业现代化、非物质文化遗产等问题采访了瑞士卢塞恩大学（University of Lucerne）的人类学教授尤瑞格·赫尔宾（Jürg Helbling）教授。尤瑞格认为：费孝通先生关于云南三村的研究和理论仍然非常适合当前此地区关于中心与边缘问题的研究;此外,李伯重、黄宗智、李中清、王丰等学者的作品也很有启发;在实际调查中发现,中心与边缘的差异在昆明和玉溪与在中缅边境的情况截然不同,同时,中心与边缘的差异并没有预想的那样大,而财富分配不均的问题似乎胜过了＂中心-边缘＂问题的重要性;在佤族地区,一方面政府尊重佤族人民的文化认同,另一方面旅游经济的快速发展,令佤族传统文化保护的前景堪忧。     

第五届中国民族研究西南论坛:田野、历史与理论学术研讨会综述

2012年5月19日至20日,第五届中国民族研究西南论坛:田野、历史与理论学术研讨会在成都召开。会议由中国社会科学院民族学与人类学研究所《民族研究》编辑部与西南民族大学共同主办,由西南民族大学西南民族研究院、西南民族大学少数民族研究中心承办。来自中国社会科学院民族学与人类学研究所、中央民族大学、北京师范大学、复旦大学、厦门大学、浙     

“麻”味中的地方依恋——川渝饮食中的花椒与地方感建构

花椒作为川菜中重要的调味品之一,在川菜成型和发展的各个阶段都有着不可忽视的作用,其独特的“麻”味成为了川菜区别于其它菜系的最重要特征。本文从“地方依恋”的角度出发,回顾了花椒在历史上的功能演变、川渝地区人们“嗜麻”口味的形成以及花椒在当代川菜中用,探讨了“滋味”作为一种媒介在“地方感”建构中发挥的作用。     

试论文化重建时代的“西俗东渐”的原因及其影响

本文针对近年来西方的传统节日和其倡导的生活方式在中国的兴起,以及与之相对中国本土文化逐渐式微的“西俗东渐”现象,从全球化背景下的自我殖民、消费主义时代与资本主义文明、知识分子的普遍失落与城市新贵族的兴起、“五四”以来的新文化运动中所包含殖民因素的后遗症四个方面分析了这一现象形成的原因,并主要分析了其消极影响和提出了通过西方文明反观自身传统文化的反思。     

纸行天下:清朝夹江地区的手工造纸业与地方政治

四川省夹江县的手工造纸"始于隋唐,降至明清,称为极盛",曾远销东三省、华北及一些东南亚国家.夹江纸的流动,背后实际上是纸产区内的不同人群在纸张贸易圈中的横向流动和在帝国政治空间结构中的纵向流动.与只关注集镇场景及其等级关系的多数研究不同,本文试图以纸的流动为切入点,通过对"物"(纸)的流动的表象的透视,来讨论隐藏于"物"(纸)的资源争夺背后的国家权力的地方化意义,从而对区域社会变迁之多重因素交互作用的过程,进行地域化的理解和做出历史性的解释.     

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.