传奇『村长』演绎千古武当道茶

2011年10月22日,在山东省临沂市举行的第十一届全国“村长”论坛会上,湖北省武当山特区八仙观村党支部书记王富国接过会旗,获得承办2012年全国“村长”论坛活动资格.同时,他还荣获“2011十大杰出村官”奖,成为湖北省惟一获此殊荣的村官.     

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.     

台湾排湾族头饰特征及文化内涵

Among Taiwan’s aboriginal tribes, the Paiwan has the most exquisite decorative adorn￣ments on their costumes. In addition to the decora￣tions of their clothing, they also give importance to the decorations on their headdress. Every group designs different headdresses according to social status— this also reflects the cultural identity of the group. The headdress is an external marker of ethnic culture, the carrier of ethnic customs and aesthetic consciousness, and it helps to transmit and promote traditional culture.
The Paiwan people have various forms and shapes of headdresses which are designed freely according to the designer’s artistic inspiration. However , the snake form can only be used by trib￣al leaders. The headdresses are mainly made from natural materials, such as eagle feathers, animal hides, animal teeth, horns, flowers, grasses, seeds, colored glazed beads, shells, ceramics, metal, etc. However, eagle feathers, animal hides, animal teeth, horns, and colored, glazed beads can only be used by leaders and nobles;common people are strictly forbidden to use these materials.
The social organization of the Paiwan and their festivals and sacrificial ceremonies determine their various headdresses. The headdresses and head bands of the Paiwan are made mainly from black or red flannel; the shape and the use of the materials reflect hierarchical differences. Head￣dresses can be divided into those of leaders, no￣bles, warriors and commoners.
The form of the Paiwan people’s headdress consists of strong layering;each is decorated with a variety of materials, creating a three-dimensional effect. The decoration of a moulded cottonmouth snake on the head band reflects the people’s snake worship, and also the group’s aesthetic conscious￣ness and worship of ancestors.
The decorative expertise and complex working process reflect the Paiwan people’s superb skills in weaving. The materials used for the headdresses of Paiwan people are mostly derived from nature, and strongly reflect regional characteristics.
Totem worship is characteristic of Paiwan reli￣gion, and it is a form which combines the worship of nature and ancestors. The forms of animals re￣flect the psychology of Paiwan people’ s original worship in which they depended on getting along with nature, and in which they placed their hopes in Totem worship.
The Paiwan have many myths, which is one of the characteristics of their culture. The forms of the sun and cottonmouth snake, which decorate the headdresses of the leaders, reflect that the sun is the creation of life. Chamilia beads are regarded as a class symbol by the Paiwan people, and have a protective function.
The first child of a Paiwan family, no matter whether it is a boy or girl, has the right to inherit property of his/her paternal or maternal home. One should also notice that the colors, materials, and forms of the headdress of Paiwan man and woman in the same class are the same.
In summary, the shapes and forms of the Paiwan people’s headdresses vary. They reflect the Paiwan people’s unique aesthetic consciousness, and embody the Paiwan people’s excellent tech￣niques in traditional decorative handwork. The use of colors represents the Paiwan’s optimistic attitude towards life. Materials are derived from nature, which reflects the group’s harmonious relationship with the nature. Headdresses are not only an exter￣nal form of decoration, but they also have profound cultural connotation and national consciousness. The class system, taking nature as beauty, worshi￣ping ancestors, their myths, and the equality be￣tween men and women reflected in the headdresses of the Paiwan people indicate the Paiwan people’s inheritance of tradition, natural worship and pur￣suits in life. The study of the artistic features and cultural connotation of the headdress of the Paiwan people can help to protect Paiwan traditional adornment technique, and enrich the requirement of diversity in headdress design.     

弘道利人 服务社会——记中武当道观住持鄢金华道长

正鄢金华道长,法名清正,1963年3月23日出生于湖北省天门市,1984年3月在武当山紫霄宫出家修道,现任湖北省道教协会副会长、长阳土家族自治县道教协会会长、中武当道观管理委员会主任、中武当宫观住持。在担任中武当宫观主持之初,面对宫观缺钱少人的困境,鄢道长励精图治,从严治观,带     

白族殊礼——三道茶

客来献茶,是我国人民的传统习俗;而云南省白族人民款待嘉宾的“三道茶”,却尤具有民族特色。在白族人家,每幢房屋内部一般分为三间,左右两间作为卧室,中间为客厅。客厅里备有一个铁火盆,上面支着一个三条腿的铁架子。客人来了,不管到哪一家,都会受到点火煨水、烤茶敬客的礼遇。白族烤茶,风格独特。主人架好火,将一只专作烤茶用的小砂罐放在炭火上预热后,再放人适量纯净的绿茶,用手不停地抖动砂罐,待茶叶的颜色呈微黄并冒出焦香的气味时,立即冲入少量沸水,便可献客,俗称“一道茶”。白族人民献茶的礼节也很讲究。自古以来“一     

弘道利人服务社会昨昨昨记中武当道观住持鄢金华道长

鄢金华道长,法名清正,1963年3月23日出生于湖北省天门市,1984年3月在武当山紫霄宫出家修道,现任湖北省道教协会副会长、长阳土家族自治县道教协会会长、中武当道观管理委员会主任、中武当宫观住持。     

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.     

茶,中国的文化密码

<正>一中国人是不能没有茶的。法国的波尔多葡萄酒,因其极为醇厚浪漫的香甜闻名世界;来自美国的星巴克咖啡携带着辛辛那提田园风格与诺丁山般的小布尔乔亚气质形成了世界强势的咖啡文化;成为苏格兰     

亘古无双胜境天下第一仙山——独具特色的湖北武当文化

武当山又名太和山,古有“太岳”“玄岳”“大岳”之称.处于中国腹地,位于湖北十堰市境内,背倚苍茫千里的神农架原始森林,面临碧波万顷的丹江水库.这里方圆八百里,以其绚丽多姿的自然景观、规模宏大的古建筑群、源远流长的道教文化、博大精深的武当武术著称于世,被誉为“亘古无双胜境,天下第一仙山”.联合国专家考斯拉说:“武当山是世界上最美的地方之一.因为这里融汇了古代的智慧、历史的建筑和自然的美学.”联合国专家苏明塔加在考察武当山后称赞“中国伟大的历史,依然存留在武当山”.     

能乐与茶道:日本人的隐忍与智慧

能乐:面具下的情感火山在东京时曾应日本朋友的邀请,看过几场传统的“能乐”和“文乐”,每次看完,心里总有一种说不出的滋味。由于日语功夫不到家,听不懂那些古奥的台词,对于剧情的细节也不太清楚,然而,那沉重缓慢的节奏,单调迟缓的动作,鬼哭狼嚎似的人声伴奏,那断断续续、不屈不挠、一声催一声的太鼓声,还有那零乱滞涩的三弦琴,无不给人一种阴森静寂、惊心动魄的感觉,仿佛一座封压已久、蓄满了巨大能量的火山在无奈地呻吟。邀我看戏、以画文乐人物著名的水墨画家今冈琴子告诉我:能乐和文乐,寄托了日本人特有的审美情感,所谓的寂静与幽雅(日…     

试析《格萨尔》中的茶文化

在藏族英雄史诗《格萨尔》中茶文化表现得淋漓尽致 ,茶的熬煮方式非常生动、具体 ;茶礼丰富多彩 ,饶有特色 ;茶具样样齐全 ,无所不有 ;茶的名称繁多 ,品种各异。《格萨尔》中的茶文化不仅丰富了藏族茶文化 ,而且也丰富了中国茶文化     

回族的饮茶习俗与茶文化解读

回族饮茶历史源远流长,饮茶在各地回族带有普遍性,本文对此现象,用回族茶文化概念,探索回族茶文化的差异性与共同性。首先采用文化人类学中“文化丛”研究分析方法,在民族志基础上进行资料再发现,对茶文化基本“要素”重新分类,试图建立回族茶文化的内容、特点等基本知识。然后引入现代人类学的视角,着重从茶在回族社会生活中的礼仪所包含...     

从俺答汗求茶看茶在明朝的政治地位

开展对俺答汗求茶的研究,有助于我们了解茶在明代的地位,进一步认识茶对明代社会结构、制度和经济的所造成的影响。明代的汉蒙关系,涉及官方的禁商与民间的通商,为了通商,蒙古人对明朝边境不停骚扰,乃至不惜发动战争,以此达到重开谈判的目的。在明代的决策者看来,茶是文化融合的推动力,是民族矛盾的调节剂,茶叶意味着文化的边界与疆域。     

茶叶经济的兴衰与传统文化的调适——西双版纳南糯山僾尼人的个案

本世纪初,以茶叶生产与贸易为载体的市场经济深刻地影响着西双版纳南糯山的(亻爱)尼人。茶叶经济的兴衰导致(亻爱)尼人传统文化发生了急剧的变迁。但与此同时,(亻爱)尼人传统文化的调适力也得到了彰显。在外部经济环境急剧变化的今天,这一个案为我们理解传统文化和市场经济的关系,认识文化自身的调适机制,提供了鲜活的素材和有益的启示。     

"文化整合"语境下的西域文化

中华文化的来源是多元的。当然 ,文化的多元并不意味着政治的多元 ,更不是分裂的理由。古称“西域”的新疆 ,是中华文化的一个极有特色的文化区。从表面上看 ,西域一向通行“胡语” ,特别是伊斯兰教传入并在那里生根后 ,西域与中原的文化距离似乎拉开 ,但实际上 ,汉化与胡化一直在祖国的这片热土上生动地进行着 ,特别是清王朝统一新疆后 ,西域文化与中原文化的交融进入了一个空前发展的时期。应看到 ,经过 2 0 0 0年的政治文化整合 ,西域文化确立了在中华文化中的地位。我们应继承中华文化整合的优良传统 ,使新疆各族干部、群众 ,在思想上、感情上和心理上达到“三个高度认同” ,即我们的文化是中华文化、我们的民族是中华民族、我们的祖国是中国。我认为 ,以“三个代表”重要思想为参照系的文化整合 ,应是祖国统一和新疆长治久安的重要保证。     

文化圈学说与文化中心论

文章介绍了文化圈学说与文化中心论的主要理论观点, 并对其进行了客观评述。     

现代化进程中民族文化的嬗变与和谐民族文化的构建

在现代化进程中,民族传统文化遭受到前所未有的巨大冲击,发生了三种类型的嬗变,这是一个动态调整的过程,其结果是使民族文化适应现代化的发展方向,发生嬗变后的民族文化不同于和谐民族文化。现代化进程中民族文化的嬗变,可以说是一个被动的适应过程;构建和谐民族文化,可以说是一个主动的追求过程,它以发生嬗变的民族文化为基础,积极倡导民族和谐的价值取向,为构建和谐民族以及和谐社会提供智力支持。     

游牧文化与农业文化:两种文明的交融与互补

研究和探讨不同文化传承交流的历史,不仅能使我们了解北方游牧民族社会生活发展的基本状况,而且能够深入解读我国古代各民族文化相互影响与交融的实际。穿越时间的隧道,我们可以窥见游牧文化与农业文化相互冲突、渗透、融合、流变的历史轨迹,反映出草原游牧文化与中原农业文化两种截然不同的文化系统及其文化因子在空前规模的交往中,相互吸收、相互融合的情景。本文试图从几个侧面探究游牧文化与农业文化相互交融、相互促进的途径。     

砖茶与西北少数民族社会

砖茶是我国西北数百万平方公里的少数民族地区普遍使用的民族茶。砖茶不仅仅具有普通茶的生物性功能,在西北少数民族地区,它还具有政治、宗教、社会交往等多方面的社会功能;砖茶也不仅仅是一种单纯的商品,自古及今,它在内地与西北少数民族以及西北少数民族之间的民族关系上,一直扮演着重要的工具性角色,承担着文化使者的职能;西北少数民族对砖茶的厚爱和依赖,也创造了内涵丰富、独具特色的砖茶文化。     

西部民族文化与电视文化传播刍议

本文通过分析西部电视文化的现状以及文化与电视传播的互动关系,探讨西部在文化层面,发掘、宣传、彰显丰富多彩的西部民族文化,使西部人文环境有效地转化为人文资源优势,推动西部地区经济健康、持续发展。