Modern Western medicine has become the current dominant medical model worldwide,but it has not been able to completely replace various folk medical means,but has been integrated by some ethnic groups into their own pluralistic medical systems.The Hmong immigrants in Yangjiang,Guangdong Province,used a com-bination of ceremonial,herbal,and Western medicine to deal with their illnesses,complementing each other with a variety of medical treatments and realizing cultural integration at the level of practice and belief.The for-mation of the Hmong immigrants'pluralistic healthcare system stems from the people's realistic demand for disease treatment on the one hand,and on the other hand,it is their strategy of cultural integration made in the context of multiculturalism.With the help of a pluralistic healthcare system,the Hmong immigrant community has effectively resolved the conflict between modern Western medicine and folk medicine,and at the same time has helped them to make cultural integration between their traditional and modern cultures.
After the large-scale land conversion in the Southwest during the reign of Kangxi and Yongzheng in the Qing Dynasty,the mineral resources in the southwest were further developed,which attracted a large number of mainland immigrants to the southwest.As the most important copper mine production area in the Qing Dynasty,Dongchuan Prefecture in Yunnan Province,around the development of the mining industry,the"Yi people"(夷民),immigrants,local officials,Yi Leader and other forces in this place to carry out frequent exchanges.In this complex process of interaction,the ethnic minorities were not passively"assimilated"or"followed the flow",but always acted in their own interests,skillfully maneuvering between the forces of all parties,and timely integrating into the social changes in the competition and cooperation.
The core issue of using traditional culture for social governance is to address its applicability and re-veal the symbiotic mechanism between society and culture,which also affects and determines the dimension and content of the application of traditional culture to social governance.The integration of social governance goals and consciousness at the value level,the maintenance of social order at the ethical and moral levels,the partic-ipation of certain social organizations based on the logic of culture,social organization and mobilization at the level of consciousness and spiritual power,and social affairs processing of social subjects under the control of cultural behavior logic,these constitute important dimension and content of this logic,which is conducive to exploring the symbiotic mechanism of current traditional culture and social governance.At the same time,the application of traditional culture to social governance also faces the problem of selecting content from"taking its essence and removing its waste",and the value and ethics of eliminating the"culturalag".
Among the three existing types of Yao's Cross-Mountain Manuscripts in northern Guangxi,the first type of the manuscripts,which combines the legend of Panhu by the Yao people themselves,the origin of the twelve surnames of PanYao,and the placards of dynasties,was formed in the middle and late Ming.The back-ground is that the Yao people need to emphasize their right to exemption from taxes and servitude.In the middle of the Qing,The second type was emerged based on the Yao people's own historical context in northern Guangxi,integrated local official documents and historical memory from different sources.The purpose is to demonstrate the Yao people's ownership of fields and the distribution of local taxes and servitudes.The third type was a com-piled document integrating the migration stories of Yao people and the Yao's clan historical memory,which was formed rom the late Qing to the Republic of China.The local Yao people imitated the lineage narrative mode of Han society in northern Guangxi to build their own historical pedigree.The historical interpretation of Yao's Cross-Mountain Manuscripts in northern Guangxi not only provides a historical explanation of Yao's social changes from the perspective of Yao's own,but also provides an interpretation idea based on the analysis frame-work of regional history research for a large number of folk literature that difficult to use.
From the perspective of synchronic,it is easy to regard ritual therapy as an unchanging existence and ignore its dynamic interweaving relationship with other medical systems.Through the research on the historical shaping and significance extension of Xiazhai ritual therapy,it is found that although people have a more com-prehensive and objective cognition of modern medicine in recent years,they still need to use ritual therapy to find the confidence,courage and meaning to face the unknown,resolve uncontrollable factors and continue to live.The study also found that ritual therapy itself is highly inclusive.People are good at incorporating new things into ritual treatment,in order to use the power of"traditional"culture to soothe,dissolve,and even cure the"heart disease"and"addiction disease"of some special people,and its significance has been continued and expanded.The diachronic perspective focusing on ritual therapy will achieve a deeper insight and understanding of the complex interweaving relationship between different medical treatment modes.
Starting from the construction of regional ethnic dance,this study focuses on the outer historical en-vironment of"human"existence and the inner cognitive process of"human"agency and creativity.It serves as a crucial research methodology centered around"human"within the comprehensive perspective of dance anthro-pology.Moreover,it delves into the exploration of the intercultural interaction and amalgamation of ethnic cul-tures during specific historical periods,thereby contributing to a profound academic understanding of the for-mation of Chinese culture within the context of multicultural interactions.Through field investigations and cor-roborative evidence from literature,this article,incorporating mapping and projection theories,explores the cognitive developmental history of the Bagwood Lion Dance of the Yao ethnic group in northern Guangdong.It summarizes the symbiotic patterns in the historical evolution and propagation of dance.Consequently,it postu-lates that the contemporary inheritance and development of the Yao ethnic Lion Dance should adhere to ecologi-cal development principles,actively integrating with modernization efforts.By fully capitalizing on the charac-teristics of mutual existence and mutual benefit between the Lion Dance and rural revitalization,economic de-velopment,education,and modern technology,the Lion Dance tradition will thrive with renewed vitality.This research provides a novel perspective for examining the historical interactions between minority ethnic groups and the Han ethnic group,offering a scientific foundation for the study of the inheritance and development of traditional Chinese culture in the context of modernization.
The recruitment of soldiers in the west of Guangxi in the Ming Court can be summarized into three categories:troop mobilization(听调)(Ming dynasty set quotas额调),rotating garrison(轮戍)and troop station(屯成).The reason why there were different types was that they were adjusted in response to the changing needs of the military system during different periods of the Ming Dynasty.This article discusses the recruitment and ro-tation of local soldiers(Lang soldiers俍兵),as well as the eventual evolution of the system of the Geng soldiers(耕兵)from the perspective of how the changes in the military system of the Ming Dynasty caused the changes in the recruitment system of the local soldiers(俍兵).It is pointed out that there were systematic differences behind the different concepts of the local soldiers(土兵),the Mu soldiers(目兵),the Geng soldiers(耕兵)and the Lang soldiers(俍兵)that appeared in the literature of the Ming Dynasty.
Leprosy,once an endemic disease that ravaged Southwest China,has been stigmatized by the mor-alization of the disease and has been spoken of by external forces such as politics,religion,and modern medical and tourist capital in historical times.Based on a systematic review of the history of leprosy village,which is lo-cated in the northern part of Nujiang Canyon,the border between Yunnan,Tibet and Myanmar,with the multi-ethnic group of Nu,Tibetan,Dulong,Lisu and other ethnic groups together,from the stigmatization of leprosy patients by the native religion and Tibetan Buddhist rituals that exorcise ghosts to cure the disease and the seg-regation of natural space,to the segregation of leprosy patients by the"leprosy island"due to the complexity of inter-ethnic relations and the increase of the population density in the modern era,and then to the de-stigmati-zation and reconstruction of leprosy village into the"Canyon Taoyuan"tourism resource at present,this article discusses the transmutation of the local cognition and cultural labels of leprosy patients and leprosy villages from the outside in due to the regional social changes from the perspective of medical anthropology,so as to provide a case study and theoretical thinking for the social reintegration of the local rehabilitation group of local disease as well as the opening up of the closed space and its development.
Based on the interview data of 30 Chinese new immigrants in Africa,this paper explores the behav-ioural mechanisms of new Chinese immigrants'going to Africa for business and entrepreneurship through the method of grounded theory.The study shows that the willingness of Chinese new immigrants to go to Africa for business and entrepreneurship is mainly affected by personal characteristics,entrepreneurial means and entre-preneurial situation;Chinese new immigrants,under the dual system and social situation in China and African countries,have accumulated entrepreneurial network,knowledge and skills through the instrumental means of social network,which plays an important role in enhancing the probability of success of their entrepreneurial endeavor;in the process of entrepreneurship development of Chinese new immigrants,the entrepreneurial means and entrepreneurial situation will affect the success or failure of their entrepreneurship development.This paper analyzes the characteristics and related behavioral mechanisms of Chinese new immigrants going to Africa for business and entrepreneurship,discusses the constraints faced by going to Africa for business and entrepre-neurship as well as the related promotional suggestions,and contributes to enrich the theory of entrepreneurship of"South-South"immigrants in the era of globalization.
From the protection of intangible cultural heritage to the construction of intangible cultural heritage disciplines,universities play an important role in it.The current situation and future vision of the construction of intangible cultural heritage discipline reveal the origin of the existence of intangible cultural heritage discipline.This paper discusses the construction of the talent training system of intangible cultural heritage discipline,and discusses in detail the six aspects of the talent training system:the construction of professional curriculum sys-tem,the basic theoretical knowledge of discipline,the compilation of systematic teaching materials,the con-struction of teaching staff,the construction of scientific research projects and the preliminary design of the talent training mode.Finally,it analyzes the two key contents of the discipline construction of intangible cultural heri-tage and the construction of talent training system,one is the living inheritance,the other is the construction of digital resource database.Living inheritance is the core guidance of the discipline construction of intangible cul-tural heritage,and the construction of digital resource database is helpful to the realization of the construction of intangible cultural heritage.
Gong Linna's folk vocal works have always attracted the attention of vocalists and music fans because of their unique"personality".Taking her traditional folk songs and newly created folk vocal works as an exam-ple,her unique style is reflected in her singing and vocalization as well as instrumentation,especially through the combination of traditional folk songs and the concept of chamber music on stage,which makes her create and perform vocal works on the basis of retaining the ethnic and regional musical and linguistic characteristics of traditional folk songs and unique singing techniques,and also boldly practicing and actively exploring the new artistic and musical path of stage-oriented contemporary folk vocal music.The art of contemporary folk vocal music is boldly practiced and actively explored on the new road of new art music on stage.This paper takes"Lit-tle Cousin"(小表妹)and"Pretty Red Flowers"(好花红)as the objects,analyzes the theoretical basis and practical value of Gong Linna's creation and performance of folk vocal music in her works,and explores the de-velopment and foresight of Chinese folk vocal music on this basis.
As one of the main forms of contemporary communication,the performance of the Dong Chorus stage is a"de-domesticated"presentation of cultural commodities in the context of modernity.Under the domination of the logic of consumption,the practice of Dong Chorus stage performance adopts the techniques of cutting,splicing and copying to reconstruct the performance text,which is often reduced to the object of symbolic com-modities due to the"absence of the folk subject".The stage performance texts"packaged"and"constructed"by local government personnel and local"scholars"inevitably encounter questions about authenticity,obscured values,and staged performances.The subjective dilemma of the"sameness"problem.There are three methods to breakout this dilemma:one is to reflect on the cultural concepts and roles of the subjects in stage practice;the other is to reshape the status of folk subjectivity;and the third is to construct a community of destiny that"coex-ists with the other".
针对非物质文化遗产保护“十问”，萧放在总结20年的非遗成绩基础上，解析保护、传承、利用、创新这一组关键词，概括了非遗保护工作的全部理念；张士闪指出国家级非物质文化遗产代表性项目保护与管理值得思考的旱涝不均现象、传承团体的认定制度、项目的分类三个方面的问题；宋俊华认为非遗保护的核心是激发人们的文化自觉，非遗保护的目的是保护非遗中的精神文化和创造财富的能力；马知遥总结了非物质文化遗产保护的中国经验，认为非遗的存续力是我国非遗保护和发展重要一环，要让非遗传承人拥有牢靠的非遗谋生饭碗。
按照党的二十大报告中提出的生态文明建设目标,我们必须"尊重自然、顺应自然、保护自然".反观当下如火如荼推行的农业现代化转型,从中总不难发现客观存在着某些不尽如人意的事实.如何正确认识这些问题,应当引起高度的关注并做出有效的应对,以期确保当下的农业现代化转型不至于在无意识中突破必须"顺应自然"这一不可逾越的底线.
民间传统手工技艺中丰富的物质文化与本土知识在不同历史时期潜移默化地形塑着区域文化.智慧、双手与时间创造出的鞣皮技艺,是人类掌握的古老手工技艺之一,在我国西北尤其是河套地区已有百年传承史.皮匠家族依靠严密的传承谱系和口传心授的方法,在代代传承中使该项技艺与区域自然环境和历史文化气质不断融合,并定型为历史性、区域性、民族性兼具的优秀传统民间手工技艺文化,既根植于日常生活,又深藏于区域社会,成为本土知识与民间文化互构互嵌的典型实践.
珠江三角洲地区农村近30多年的集体产权改革重塑了乡村治理.研究发现,在乡镇与村庄不同治理能力、治理资源作用下,乡村治理不是静态格局,在实践中随着农村改革工作以及乡、村使用的变通策略、调适行为而动态调整.珠江三角洲农村集体产权改革后,地方政府导入规范化、城市管理体制,造成基层治理行政化、格式化,行政村"小政府"化后果,村民自治逐渐丧失弹性机制,乡镇和行政村的治理能力双层弱化.在土地开发利益急增影响下,被产权改革高度组织起来的基层利益群体,影响了乡村治理关系的具体实践形态.
乡村振兴的重点在于推动乡村产业兴旺,而乡村产业兴旺在一定程度上依赖于新乡贤的参与.学界对于新乡贤的研究更多地侧重于乡村治理场域及其政治效能,关于新乡贤参与乡村产业发展的行动逻辑研究则稍显薄弱.本研究以江苏省南京市全国乡村旅游示范村Z村新乡贤参与乡村旅游产业实践为例,深入剖析新乡贤参与乡村产业振兴的行动逻辑.经研究发现,新乡贤参与乡村产业振兴的行动逻辑在理性逻辑、市场逻辑、科层逻辑、乡土逻辑四者相互作用下,呈现出理性叠加、螺旋赋能、多维共同体等三重性.对此,应正确认知和合理利用新乡贤行动逻辑中所蕴藏的个体性与公共性,积极优化新乡贤参与乡村振兴所需的社会发展环境,重视新时代下传统乡土文化资源与情感要素对乡村社会发展的价值与作用,不断地满足农民对美好生活的向往.
中国特色社会主义进入新时代以来,民族互嵌式社区铸牢中华民族共同体意识取得了显著的成效,积累了宝贵的实践经验:政治层面上,坚持基层党建引领是根本保证;经济层面上,推动社区产业振兴是物质支撑;社会层面上,全力办好民生实事是有力抓手;思想层面上,深化民族团结进步教育是有效途径;环境层面上,构建互嵌式社区环境是空间保障.全面总结民族互嵌式社区铸牢中华民族共同体意识的基本经验,对做好新时代党的民族工作具有重要的理论与现实意义.
在全球化的语境下,尽管企业民族志的书写对象已经由小型社区如工厂的研究,拓展到关于跨国市场、跨国网络和全球金融等的讨论,然而,人类学整体观的研究视角,以及将民族志作为主要研究方法,对于企业人类学的发展和创新仍然具有重要意义.人类学的研究传统和取向决定了企业民族志的研究视角和书写路径,也决定了企业人类学的理论体系及其分类依据.国内企业民族志发展不仅是对企业人类学理论和范式的本土化诠释,也是对民族志方法的本土化实践及反思.
实现乡村振兴不仅是新时代"三农"工作的总抓手,更是推动共同富裕取得实质性进展的必经之路.然而,在以乡村振兴推动共同富裕实现的过程中,必然会面临着诸多挑战,具体表现在城乡收入差距鸿沟难以弥合、乡村公共服务配套不平衡、精神扶贫工作道路依然艰巨、代际收入贫困问题亟待解决.对此,文章认为,应在治理思路上从绝对贫困治理向相对贫困治理转变,在治理标准上从解决基本生存问题向推进城乡公共服务均等化转变,在治理手段上从物质贫困"走出来"向精神贫困"站起来"转变,在治理对象上从贫困群体的就业问题向脱贫群体的子女教育问题拓展.
