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.     

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.     

土族头饰的文化内涵

本文从土族头饰类别、制作技艺、装饰功能等方面具体分析了蕴藏在土族头饰这一文化现象背后的民族历史、文化传统、价值取向和审美追求     

土族婚礼歌的艺术特征及文化内涵

土族婚礼歌伴随着土族悠久历史留存至今,是研究土族历史、宗教风俗和民间艺术的宝贵资料.本文以互助土族传统婚礼歌为主要对象,对其研究状况、艺术特征及其文化内涵等进行了粗略梳理和分析.     

红头瑶妇女头饰造型特征研究

云南省金平县的红头瑶民族是一个造型比较独特的民族,其中已婚妇女头上红色的尖帽已经成为其典型的服饰特征,尖帽造型如尖塔,色彩鲜红,再配以夸张的银饰,具有浓郁的装饰效果和艺术感染力,同时蕴含着该民族的文化特征.本文主要着眼于对金平红头瑶妇女不同时期头饰造型特征的解读分析,探讨其在造型类别、图案形式、色彩构成等几个方面的特征,以此展现红头瑶妇女头饰艺术所具有的独特魅力和风格.     

武当道茶文化研究

This article explores the promotion of tea culture at Wudang Mountain, a Daoist tem-ple complex in Hubei Province that is a popular tourist destination. At shops in temples and market areas, vendors brand their tea as Wudang Daoist tea, emphasizing its health benefits and connecting their teas to the Daoist discourse of life-nourishing ( yang sheng) practices. In their marketing materi-als and on their websites, the management of the Eight Immortal Temple Tea Plantation further cites folklore and mythic history to claim profound local roots for Wudang tea culture. In so doing, this company echoes the memory narratives of more fa-mous Chinese teas like Iron Guanyin and Dahong-pao. In China as elsewhere, convenient travel now puts people in contact with areas and peoples that a few decades earlier only a few non-locals explored. As a consequence of a global trend towards com-modification, members of local groups, including distinctive ethnocultural groups, now seek to create distinctive local brands for a tourist market. Corpo-rations now regularly mine local traditions to find i-tems that they can transform into commodities for a wider market ( Comaroff and Comaroff 2009 ) . One of Hubei’s richest tourism assets is the Daoist temple complex at Wudang Moutain, which draws pilgrims and tourists from China and Greater China. China’s State Council identified Wudang Moutain as a National Key Scenic Area in 1982 , and UNESCO added its ancient temples to its World Heritage list in 1994 . The Chinese govern-ment has worked with the Daoist Federation to de-velop Wudang’s temples and pavilions, which are spread over 400 square kilometers of mountainous terrain, into a major tourist destination. The gov-ernment tourist office promotes Wudang Mountain for its scenic beauty, its deep historical heritage, its religious culture, and famous martial arts. Al-though its tea culture is less renowned, local tea sellers claim that Wudang tea has a deep history and Daoist qualities. At Wudang Mountain, the Eight Immortal Temple Tea Plantation markets their tea as Wudang Daoist Tea, using history, legend, ritual, and sa-cred location to distinguish its green, black, and oolong teas from those produced elsewhere. They seek to valorize their teas through claims about the excellence of their growing environment ( not un-like the terroir of a fine wine ) and the historical depth of their tea history. They further use legend and mythic history to position their products, and associate their teas with Daoist traditions of health preservation, including martial arts. Finally, they use modern marketing techniques to promote their teas, including a promotional video directed by a In Ethnicity Inc, John and Jean Comaroff pro-pose that “commerce has been instrumental either in crystallizing or in reproducing the sociological entities (‘people’, ‘nation’, ‘community’ ) in which cultural identity is presumed to inhere”( Comaroff and Comaroff 2009:114 ) . In particu-lar, they conclude that people use identity-laden objects as a vehicle through which “ethnic con-sciousness is materialized” ( 33 ) . They focus on the modern discourse of intellectual property rights, including competing national claims to trademark signature products (122). Wudang tea vendors have used story, packa-ging, and performance to promote teas that evoke Wudang’s history, local traditions, and landscape. Hubei officials pay premium prices for the Eight Immortal Temple Plantation’s highest quality teas, but outside China Wudang tea is not well known. As global awareness of this world heritage site grows, Hubei’s Wudang Daoist tea series may find a place among the specialty teas now sold on the world market. But for now, Wudang Daoist Tea is an innovative brand that symbolizes a heritage that is simultaneously imperial, national, Daoist, and deeply local.     

民族传统文化与现代化关系之思考：乐竹村纳西族祭天仪式的田野记录

Taking the Ritual of Sacrifice to Heaven of the Naxi at Lezhu village as a case stud-y, this article tries to explore how a typical Naxi village handles the relationship between its tradi-tional culture and modernity, and how it reshapes its unique culture in the process of cultural change, and preserves its cultural characteristics. The Ritual of Sacrifice to Heaven is a grand and complicated ceremony of the Naxi. The proce-dure of this ritual at Lezhu village generally in-cludes the following steps: 1 ) planting sacred trees;2 ) offering incense sticks and rices;3 ) offer-ing wine;4 ) cleaning impurities;5 ) offering un-cooked food; 6 ) offering cooked food; 7 ) atoning for the sins and praying for blessings; 8 ) feeding crows and eagles;9) sharing the food. According to the analysis of the author, the revitalization of the Ritual of Sacrifice to Heaven in Lezhu village is related to the following reasons:1 ) the formation of united-groups for sacrifice to heave;2 ) the power of the people’s belief in a small community; 3 ) the effort of folk “enthusi-asts” ;and 4 ) the geographical location of the vil-lage. Concerning the inheritance and change in the Ritual of Sacrifice to Heaven at Lezhu village, we should notice that some traditions have been inheri-ted while some have been changed. In the case of Lijiang , economic factor ( especially tourism indus-try) has played an important role in the ethnic cul-tural change. On one hand, it can accelerate the spreading of the Naxi traditional culture, enhance the Naxi’s ethnic confidence and identity, and cre-ate chances for local economic development, on the other hand, the traditional culture might lose its foundations during the process of spreading and exchanging. Social change can result in the lose of tradi-tional culture, and the Naxi’s Dongba culture in Lijiang plain is facing this problem. A slightly im-proper behavior can lead to the discontinuity, or e-ven disappearance of ethnic traditional culture. There is always a paradox of “center-margin”concerning the economic development and ethnic traditional culture inheritance. Ethnic traditional cultures normally have no enough survival space in the economically developed areas while they are preserved much better in the economically back-ward mountainous areas. To a certain degree, the revitalization of the Naxi’s Ritual of Sacrifice to Heaven at Lezhu village is due to the relatively backward of economics. Following the development of transportation, communication and internet, people’s concept of space and time has changed;modern civilization has strongly impacted the Naxi of Lijiang. The Naxi of Lijiang, like other ethnic minority people in southwest China,are also facing a problem of cultural discontinuity or reshaping of the tradition. We should aware that the society is develo-ping, and cultural change has its inevitability. As a social member, we should ,on one hand, inherit the culture, and on the other hand, understand its change and development.     

论民族多元文化课程的内涵与特征

民族多元文化课程是指以民族文化多样性为前提,整合多元化的民族文化资源以适应所有学生的学习需求,旨在消除歧视和偏见,促进社会正义的一种课程形态。它是实施民族多元文化教育的重要途径。从民族多元文化间的关系来看,民族多元文化课程具有民族文化的多元平等性、民族文化的会通整合性和民族文化的互动创生性三个显著特征。     

海南台湾妈祖信俗及其文化特征比较研究

妈祖文化,源于福建莆田,始于宋代,至今已千年有余。妈祖作为沿海民众崇奉的守护神,随闽越移民进入台湾,已成为海峡两岸海洋文化信仰的集大成者,是全球华人华侨海洋文化信仰的核心。宋元时期,福建移民在海南沿海一带定居,妈祖随着福建移民漂洋过海,逐渐扎根海南,至今已七百余年。妈祖文化在推进社会公益事业、促进社会和谐进步、增强民族文化认同等方面均发挥着积极作用。台湾和海南作为中国最大的两个岛屿省份,地理位置特殊,海洋属性强烈,都经历了数次大规模移民,妈祖均随闽越移民深入本岛。海南、台湾妈祖信俗在信俗起源、祭典仪式、崇拜心理、社会基础、佛道兼容并蓄、妈祖信俗的内容及功能由单一向复合演变、妈祖海内外传播路径、社会教化、社会公益慈善等方面均存在一致性,但台湾妈祖信俗规模更庞大,举办主体主要为民间信众团体,宫庙经费来源更加多元,经费管理更加专业,社会公益成效更加显著。深入研究海南、台湾妈祖信俗文化特征,对促进区域海洋民俗文化交流、增强海洋文化“软实力”、建设“海洋强省”“海洋强国”战略有一定的现实意义。     

现代畜牧业的内涵及特征浅析

现代畜牧业的内涵可归结为六化:生产的集约化,技术的现代化,经营的产业化、管理的科学化、生产结构的合理化,与环境的协调化.先进科学技术的广泛应用、产业化经营的发展思维等是其典型特征.     

略论青海审美文化的特点

文章结合实例对青海审美文化的特点进行了梳理和归纳,以此探寻青海审美文化发展的轨迹和基本的规律。     

云南人口较少民族原始宗教社会功能变迁研究

原始宗教是人口较少民族传统社会规范的重要组成部分,其功能主要体现在三个方面:对文化传承方式、过程、内容的控制;对刀耕火种农业模式正常运行的保障作用;对社会的渗透与控制。随着传统文化传承方式的中断、农业生产领域技术的科学化、传统社会控制模式向以现代法理秩序为主导的转变,原始宗教的社会功能明显弱化。     

藏式宗堡建筑在喜马拉雅地区的分布及其艺术特征研究

宗堡建筑是西藏官式建筑的重要形式,专指西藏地方政府宗(县)一级政府机关所在地,属于藏式宫殿建筑类型.西藏宗堡建筑起源很早,是宫殿、寺院,以及防御堡垒的综合体.宗堡建筑在属于藏传佛教文化圈的喜马拉雅地区,如拉达克、不丹等地也有分布,但在建筑风格上带有一定的本地化特征.文章试图通过对喜马拉雅地区藏式宗堡建筑艺术特点的分析,从建筑艺术角度说明藏传佛教在对外传播过程中,不仅对喜马拉雅地区政治以及社会制度有很大影响,对该区域的建筑类型也有深刻影响.     

羌族起源神话考

本文通过史料的钩沉与考究表明,先秦文献中多所隐蕴着有关羌族祖先与起源的神话,为羌族的研究,提供了历史典籍的线索。     

中华民族共同体意识视域下旅游文化的动漫化传承发展研究

中华民族共同体是新时期新阶段实现伟大复兴中国梦的精神源泉。中华民族共同体意识为旅游文化的动漫化赋予了新思想、新观念。当前旅游文化动漫化传承发展取得了一些成效,但还存在原创性不足、目标定位不明确、缺少高品质的衍生品以及社会氛围与文化理念等问题。为此,中华民族共同体意识视域下应着重从加强原创产品开发,挖掘旅游文化动漫之“源”;打造民族特色动漫产品,树立旅游文化动漫品牌之“魂”;积极培育动漫文化氛围,拓展旅游文化多层次消费;以数字技术融入动漫,创新旅游文化新业态新模式;完善政策保障机制,在面向国际化动漫发展之路等方面开拓新路径。     

壮族人文始祖布洛陀信仰的传承与重构

壮族人文始祖布洛陀信仰是以布洛陀为始祖神的壮族民间信仰。千百年来,以神话传说、典籍、仪式、心灵等多种方式在壮族民间传承,并深植于壮族传统文化和广大壮族民众心灵之中。但由于历史和现实的原因,以布洛陀信仰为核心的布洛陀文化记忆链发生了断裂、松散、变迁或失忆。因此,在当前民族文化不断开放与交融的发展时期,有必要对布洛陀信仰进行重新审视和认识、研究与重建,以期其在增进民族团结、构建和谐社会、维护边疆稳定发挥积极作用。     

简述海西蒙古族饮食文化的演变和特点

本文从青海蒙古族饮食文化着手,对海西蒙古族肉食文化、乳食文化、面食文化的演变和特点进行了探讨,认为海西蒙古族饮食文化的结构及其文化内涵在现代文明进程中,将成为蒙古族现代化的重要组成部分。     

南、北侗族音乐形态及传承的比较研究

侗族聚居地分为南、北两大方言区,但其先民均来自古越地区,南、北侗族是同源同宗的一个少数民族。由于地域地貌、方言语调、生活习惯和受周边民族尤其是汉民族的影响程度不同,形成了不同的音乐发展路径,导致了两地民歌形态和风格出现差异,这是历史发展的必然结果。本文将对南、北侗族的音乐形态与传承两个方面进行展开论述。     

文化传承视野下社区参与非物质文化遗产旅游开发的思路探讨

非物质文化遗产作为一种重要的旅游资源,已越来越引起人们的重视。基于其源在社区,而且承在社区的特点,选择社区参与旅游开发是有利于非物质文化遗产传承的践行方式。为实现开发与传承的良性互动,应以民族村寨为依托,构筑参与平台,提升参与能力,营造参与环境,充分实现社区主体角色的培育。     

对藏族民间宗教艺术形式--"唐卡"的人类学阐释

本文在兼顾藏民族文化整体的前提下,从人类学的视野出发对藏族特有的民间宗教艺术形式--"唐卡"给予了一定的审美解析.