Zhang Jijia 1, Xie Shushu 2

1 Ph.D., Department of Psychology, South China Normal University

2 Ph.D., Department of Applied Psychology, Jimei University

In three researches, using color classification task, Color similarity judgment task and color recognition task, to investigate whether different cultures and languages in Yunnan province affect these people’s color cognition including perception and memory, or weaker, just affect color memory. The results showed that 1) the color classification of undergraduates from Naxi, Yi and Bai were consistent with the cultures of these three nations; 2) Han students distinguished color similarity and recognized in green or blue category significantly faster and more accurate than Naxi students did. It meant that the mixed using of the words “green” and “blue” of Naxi   people led to their harder discrimination of green and blue than Han people; 3) Yi students discriminated ‘black’ with different brightness notably faster and more accurate than discriminated ‘white’. Bai students were on the contrary. Han and Naxi showed no notable difference.

To sum up, in our first study, Students from three nations were consistent in their classification of the 11 color terms in general, which was in flavor of perceptual Universalism. Nevertheless, there were significant differences among the three minorities and Han nation consistent with the differences in their languages and cultures and thus consistent with the predictions of Linguistic Relativity Theory. Language and culture do affect color cognition directly and indirectly.

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To investigate the history, structure and current characteristics of tourism development in the minority ethnic area – Lijiang City, Yunnan Province, China

To evaluate the extent to which Naxi people’s handicrafts, traditional music and culture, etc. figures as tourist attractions/assets in the tourism industry

To examine Naxi people (e.g. emerged ‘Middle classes’ and local farmers) in the tourism industry in Lijiang City, in the role of conserving Dongba culture

To assess the role of Dongba culture in sustainable tourism development within the context of globalization and commercialization

To scrutinise the processes of commodification with Dongba art and culture and an analysis of the impact of this on their way of life

3.         Background of Research:

Lijiang City, where this research is mainly focus on, is a minority autonomous district, situated in the western part of Yunnan. In 2002, the total population of the region was about 351 thousands of which 58.6 percent are Naxi people. The history of this ancient town dates back 800 years. It is one of the 99 most famous state history and culture cities of China, and in December 1997 was listed on the UNESCO World Cultural Heritage List (Duang S., 2000: 3; Zhang H., 2003: 6; Sofield, H.B, 2000). In the past two centuries, one of its unique cultural phenomenon—the Dongba culture, has drawn much attention from researchers both at home and abroad.

The relationship of this investigation to previous work in the area

(1). Previous works

Cater (2000: 475) and McKhann (2001: 162) both argue that the tourism development in Lijang has caused unpleasant social, cultural and environmental impacts. For instance, Lijiang’s 2,600% growth rate in tourist arrivals in nine years and a 6,600% increase in tourist revenue in eight years have seriously destroyed the original ecological balance in Yulong Snow Mountain. The very limited carrying capacity of the city has to accommodate a bewildering market demand so that the quality of service and product has been impaired significantly (McKhann, 2001:149; Zhang, 2003).

A number of problems concerning tourism development in ethnic areas are documented by Sofield and Li (1998) these are: political domination, assimilation, lack of empowerment, discrimination, exploitation (by the majority group), economic impoverishment, cultural degradation, and ‘museumization’ of ethnic culture. From here, we can realize that the issue of ethnicity in China is far more than an economic matter, rather a political and sociocultural issue. Tourism, be it cultural tourism or ethnic tourism, is a good place to examine all the issues of the country’s ethnic policies.

Wen (1998: 474) continually complements the commercialization of ethnic culture in China manifest in the changes in traditional family structure, moral system, social values, lifestyles and even ideological attitudes. To sum up, in terms of ethnic tourism in China, it is not purposely served for sustaining ethnic groups. All their studies have left enormous chances and challenges to be explored in my research.

(2). My research

Lemcine’s (1989) study in Yunnan shows that most of the minority have a very strong will to identify their ethnicity, proudly assuring their minority status. My research would try to answer those questions raised from his study, such as to what extent can clothing, housing and folklore, etc keep ethnicity alive? To what extent should a traditional culture adapt to new economic and technological progresses? To what extent can tourism stimulate this process appropriately?

Implementing ethnic tourism in Lijiang should beforehand consider several questions (Tisdell, 1997: 1367), i.e. what characteristics of a local community should be sustained or preserved? Is it the social cohesiveness of the local community, the political control of the community over local resources or the economic viability of the local community, or all of these factors? And for whose interest? Sometimes when we say ‘the Lijiang’s tourism is out of control’ (McKhann, 2001: 150), we’d better make it clearer out of whose control and for what reasons.

Besides the participations of community, individual’s initiatives should also not to be ignored. Tisdell (1997: 1365) analyzes that people’s different roles in a society would involve certain duties correspondingly. These traditional or customary restraints function as cushion by promoting social cohesion and limiting selfish behaviour in social responsibility. Once this senses of duty become weak, social disintegration is inevitable. In reference to Lijiang, Dongbas are the interpreters between nature and humans. They bring spiritual calm and comfort to people by translating the god’s instructions and ideas. They are the spiritual leaders of the villages. However, their position and influence have been weakened since 1956, so it would be necessary to examine whether tourism work as a catalyst revitalizing their functionary role in the social life.

Analyzing tourism through an anthropological perspective

In view of the essence of this study, it is inevitable an anthropological account. From the anthropological point of view, culture and cultural identity may contain different connotations. Because an ethnic group might always face a continuous process of contracting with other groups in which assimilating other cultures or being assimilated by others is inevitable (Wu, 1989, 11-12), so one concept of culture does not always reflect a clear-cut cultural identity. The term ‘situational ethnicity’ is introduced by Wu to highlight his point that in reality the preservation of one group’s genuine tradition is only the partial content. The other function of preservation should include the ability of the culture to redefine and interpret the meaning of ‘new’ culture. A dynamic culture would be active enough in interpreting the symbol of new behaviour, value and identity.

As MacKerras (1994: 181) argues, tourism is one of the industries that is mostly associated with globalization investment from various parts of the world to the destinations, including some ideas and fashions which exert effects upon the local community in many ways. The significance of studying China’s international tourism upon ethnic areas lies in the speed of China’s rapid tourism development. China is expected to be one of the top destinations of the world by 2020. Tourism invariably contributes to the process of modernization and globalization with the consequences that positive impacts outweigh the negative. With regard to the issue of undermining cultural identity and differences, it is easy to blame the government’s policies, but more concern and attention should also give to the ethnic groups themselves. Both the government and the minorities welcome tourism, mostly because of the economic advantages. In terms of preserving ethnic culture, the attitude and awareness of the ethnic groups is paramount to success. Policies can be unfair, distribution systems can be unequal but culture and identity will survive, as long as the ethnic groups are aware and willing to do so. Tourism will intensify the process of globalization in which some ethnic cultures will weaken or even disappear. However, some stronger ethnic cultures will survive and thrive during this process. This can be proved by the fact that the assimilation of ethnic groups in China vary from group to group. Some remain very distinctive while some do not. As Grunfeld (1985: 54) put it, the smaller the group, the easier they are assimilated. The more impregnable to Han culture, the more sensitive they will be perceived by Han with regard to their unique characteristics.

(3). Research issues

Although Dongba culture has been examined in many works, few of the papers are purposely and exclusively evaluating them as tourist assets. In addition, the role of Naxi people in conserving their culture has not been fully addressed.

Both Zhang (2003) and Cater (2000) argue that as the majority of the Naxi are farmers, so the key issue becomes how to optimize tourism resources to improve farmers’ economic and social conditions, e.g. using more local manufacturing materials and skills to sustain their subsistence. Therefore, this study would pay more attention to those local farmers who are living outside Dayanzhen, evaluating their way of live and attitudes towards the social-cultural impacts from the tourism industry upon their tradition, culture and belief.

With the rapid social, especially economic development in the past twenty years, the middle classes have emerged in some ethnic areas in China, including the Naxi. The new ‘middle classes’, labeled with new means of production, new class interests, new class consciousness and new way of thinking, mushrooms steadily (Mackerras, 2005: 814). Unfortunately, few studies have ever evaluated their roles and functions in conserving Naxi art and culture. Would they become an agency of propelling the conservation of Naxi art and culture and awaking their awareness of minority identity? All these issues need to be assessed by this study.

4.         Research Methodology:

Denscombe (1998: 103) claims that a researcher should consider which method is the most appropriate one in practice, or best suitable for the task, rather stick to the one which is superior to others in an absolute sense.

Case study and research design

Case study (participant observation and in-depth interview) would provide the real-life situations (Flyvbjerg, 2004: 424) on the role of Naxi people in reference to conserving the Dongba art and culture. This is not something that survey strategy can carry out. With regard to the selection of cases to be studied, Denscombe (1998: 33-34) argues that any case that is selected should be subject to the purposes of the study. The cases should be typical, meaning they contain crucial aspects so that possible findings that are generated from this case could be applied to the whole thing. Recently, multiple-case becomes popular for its strengths. For instance, evidences from multiple cases are often regarded as more compelling to the extent of which the overall research is considered as more robust. Similar or contrasting results could be stimulated so that the evaluation of propositions can be intensified from either extreme. Apparently, analytic conclusions that are produced individually from different cases are much more reliable than those from a single case. Last but not least, the skeptical fears about single-case of the uniqueness or artifactual condition will be blunt (Yin and Robert, 2003: 46-54).

Ethnography & participant observation

Since 1970s, the term ethnography became a preferred term in relation to participant observation. Ethnography is a procedure during which observation and participation are interwoven. Spending considerable time, an ethnographer or a participant observer would input extensive involvement in their social life, watching things happen around him/her, listening when people talk, asking questions and finally analyzing all the data at a theoretical level. The characteristic of ethnographic research is in adequately placing entities, widening and deepening our understanding of their social and cultural significance (Forrest, 1991: 49). Different from other research methods, ethnography is not a report of the researcher’s analysis of the situation, rather it claims to be an account of the people who are being studied, their visions of the world, understandings of the society and perceptions of their relations to life. To do this, the ethnographer has to abandon his/her own perspective and preference. The most distinctive aspect is that it is not a description but a reconstruction, setting up a passage, by means of the researcher’s writing skills or rhetoric, between the given social setting and the ethnographer’s own experiences, belief, knowledge and mentality (Delamont, 2004: 218).

In-depth interview

As far as interviewing (in-depth) is concerned, it is useful when tending to obtain more detailed and in-depth information, from a relatively small number of informants, in order to form an insight view of a topic. Interviewing is design to help the researcher to go for depth rather than breadth of a topic. It is an efficient way to explore people’s emotions, feelings and experiences. In particular when the research topic is concerned with some sensitive matters, a face-to-face approach is necessary to carefully handle informants’ emotions, keeping them open and honest for the purpose of obtaining a better quality of data. If some privileged information is requested, interviewing proves to be invaluable for providing contact with some experts or ‘key players’ (Denscombe, 1998: 111-112). When doing field research, an ethnographic interview is widely used alongside participant observation.

5.         Project Significance and Value:

According to census in year 2000, China has 55 minority nationalities with a population over 106,430,000 people (Mackerras, 2003: 814). Apart from Hui, Manchus, Mongolians, Tujia, Yi, Uigur, Tibentans and Zhuang, whose population is over five million, the rest are small in numbers. Most of them like Naxi, no ethnic relations across borders, no intention to claim independence and even no many Han Chinese can name them correctly. From the references provided by Chao (1996), White (1998) and Mackerras (2003), we can confirm that Dongba books are religious, or at least containing some religious context. Therefore, it is necessary to assess this ethnic religious culture appropriately. Hopefully, this study about Naxi will set a benchmark for us to know whether they can promote their religious practices as cultural practice as the Naxi did.

The academic contribution of this study will try to enrich the contemporary literature regarding to the nature of modern tourism and its impact upon the ethnic community. It will try to demonstrate that the intrinsic meaning of local culture will not disappear in the process of commodification. The destruction of local culture’s authenticity, which resulting from the contrived cultural products for tourist, will not significantly influence the essence of the local culture’s authenticity. The aim of the study will try to outline a positive significance of the modern tourism in the effort of conserving ethnic culture appropriately. If this purpose is eventually achieved, so the experience of preserving Naxi culture by themselves would illustrate that the authentic Chinese modernity should rely on their own social, economic, political and cultural conditions.

References:

Bryman A. (2001), Social Research Methods, Oxford University Press, Oxford.

Cater Erlet A., Tourism in the Yunnan Great Rivers National Parks System Project: prospects for sustainability, Tourism Geographies, Vol. 2, No. 4, 2000, pp. 472-489

Chao Emily, Hegemony, Agency, and Re-presenting the Past: The Invention of Dongba Culture among the Naxi of Southwest China, in Brown Melissa J., (1996) Negotiating Ethnicities in China and Taiwan, The Regents of the University of California, Berkeley

Cohen Erik, Authenticity and Commoditization in Tourism, Annals of Tourism Research, Vol. 15, 1988, pp. 371-386

Daher Rami Farouk, Dismantling a community’s heritage ‘heritage tourism: conflict, inequality, and a search for social justice in the age of globalization’, in Robinson M., Evans N., Long P., Sharpley R. and Swarbrooke J. (2000), Tourism and heritage relationships: Global, National and Local perspectives, reflections on international tourism, The Centre for Travel and Tourism in association with Business Education Publishers Ltd., Sunderland.

Delamont S., Ethnography and participant observation, in Seale C., Gobo G., Gubrium J. F., and Silverman D.’s book: Qualitative Research Practice, pp. 217-227, 2004, Sage Publications Ltd., London

Denscombe M., (1998), The good research guide: for small-scale social research project, Open University Press, Buckingham.

Duang Songting, Bhaktapur (2000) Culture Heritage Management and Tourism: a heritage protection and tourism development case study of Lijiang ancient town, China, UNESCO

Flick U. (2002), An Introduction to Qualitative Research, Sage Publications Ltd., London

Flyvbjerg B., Five misunderstandings about case-study research, in Seale C., Gobo G., Gubrium J. F., and Silverman D.’s book: Qualitative Research Practice, pp. 420-432, 2004, Sage Publications Ltd., London

Forrest J., Visual Aesthetics for Five Senses and Four Dimensions: An Ethnographic Approach to Aesthetic Objects, in Browne R. B. and Browne P.’s book: Digging into Popular Culture: Theories and Methodologies in Archeology, Anthropology and Other Fields, Bowling Green State University Popular Press, Ohio.

Greenwood Davydd J., Culture by the Pound: An Anthropological Perspective on Tourism as Cultural Commoditization, in Smith Valene L. (1989) Hosts and Guests: The Anthropology of Tourism, 2nd Edition, University of Pennsylvania Press, Philadelphia

Grunfeld A. Tom, In Search of Equality: Relations Between China’s Ethnic Minorities and the Majority Han, Bulletin of Concerned Asian Scholars, Vol. 17, No. 1, 1985, pp. 54-67

Hansen Mette Halskov, (1999) Lessons in Being Chinese: Minority Education and Ethnic Identity

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Lin Xiangxiao

Special adviser for Naxi School Research Institute of China Yunnan National Academy

From 1949 to 21st century, the Dongba religion as the carrier, the Dongba Scriptures as the quintessence, and Dongba as inheritors to the Dongba Culture, whether will the Dongba Culture move to “disappearance” or toward “shared humanity all share”? This is a very controversial and significant non-issue.

The “disappearance” allegation of the Dongba Culture was there at the beginning of the founding of new China, to the 1990s still reported. Its main argument was that: “In the current political system, Naxi religions are gradually extincting,” and “In the near period the Naxi Dongba will be unable to decode the literature”, “Lenin’s famous words’ religion is the people Opium ‘, in Lijiang it might be more pious implementation than in Russia “;  ” The Dongba religion has apparently become the hard things for the political capacity in socialist countries “; ” Dongba is in the final disappearance of the risk “,  ” the Dongba culture will soon disappear on the earth. ” According to these allegations, whatever is it the Dongba culture carrier or inheritors or the essence, which will soon disappear on the earth.

The “shared humanity” allegation of the Dongba culture, was proposed in “recommendation” for the application of the Dongba culture included in “Memory of the World Register” by China’s famous scholars Linjiyu in 2002, and wrote in the Book: “Dongba culture is a wonderful work in China’s many ethnic minority cultures, which is not only the valuable legacy of the Chinese nation, but also for all mankind to share the valuable cultural heritage. ”

Recalling the road of Dongba culture from 1949 to 2002, the event should be included in the “Dongba Cultural Events”, and in fact is milestone. In the first constitution of New China (Chinese People’s Political Consultative the “Common Program”) on September 1949, the fifth of the “People’s Republic of China have ……the right of freedom……of religious faith……”; article 52 is ” all ethnic groups have the freedom of developing their language, maintaining or reforming their customs and religion faith. ” On October 1950, in Dongba Lijiang County He fengshu was as a representative for Naxi Dongba religion to participate in the meeting of representatives of all nationalities in Lijiang area, and participated in the Bureau for the tens of thousands of people’s welcome congresses.

After 1957, the Chinese Communist Party”committed the ‘left’ mistakes,” “The ‘Cultural Revolution’ has actually become ‘ overthrow cultural life’ including ‘the eradication of religion’ campaign, and the lessons were profound and costly.” Till December 1987, the mistake “it is not in line with Marxism-Leninism, does not conform to the actual situation in China”, was beginning to be corrected. In 1981, the Yunnan Provincial Communist Party of China (CPC) Committee decided to establish the Dongba Culture Research Center in Yunnan Academy of Social Sciences. In 1991, the CPC Central Committee and the State Council issued a document in 1991 on the 6th file, “Mobilizing the whole party, all levels of government and all sectors of society to pay attention and concern to religious work and do a good job. So that the religious and socialist was in the same line.” This is the new thesis of the Marxist concept of religion applied to build a great practice of building socialism with Chinese characteristics.

On October 1999, the International Naxi School Branch was established in Dongba culture of the International Arts Festival in Lijiang, as well as academic conferences. From 1999 to 2000, “Ancient Naxi Dongba universe Complete Works” was officially published, to 2003 it was included in UNESCO’s “Memory of the World Register.” On December 2005, “Yunnan Naxi Dongba Culture Protection Regulations,” was officially promulgated and implemented. On December 2007, Hu Jintao, the CPC Central Committee General Secretary, stressed in the central collective study of the Political Bureau: “It is necessary to correctly understand and fully grasp the religious work in the new situation and new problems, and actively take the initiative to do a good job in the religious work, and promote the harmonious relations between religions”. This actually is the epitome of the course of the Dongba culture traveled over the last 50 years.

In short, the course of the Dongba culture has traveled over the last 50 years, in the final analysis, that is, the Dongba religion as a vector of the Dongba Culture, is adapted to socialist society Road; the Dongba manuscripts as the essence of the Dongba culture, was from the “not decode” to “can be any nationality scholars to study”; the Dongba as the Dongba cultural heritage, was also out from the “final Dongba” to the “contemporary Dongba”. After all, one thing: from the “disappearance” to move toward “shared humanity.”

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Dongba Culture Research Institute： The Inheritance and Protetion of Dongba Culture and Young Dongba Education Done by An Academic Institution

Dongbas (Dongba priests) are living carriers of Naxi traditional Dongba Culture. The efficiency of new Dongbas training decides the fate of Dongba Culture protection. Since its establishment in 1981, Lijiang Dongba Culture Research Institute has begun to systematically translate, sort out the ancient Dongba scripts and impart Dongba Culture and train young Dongbas. This culture inheritance project has been done with the direction of experts, teaching of erudite Dongbas, support of the local government, but being isolated with the original places. In the era of modern civilization and economy expanding, the state, changes, results, experiences of the Dongba Culture inheritance and young Dongbas training in the institute, which can be references for other non-material cultural heritage protections, will be narrated and analyzed. Finally, some suggestions of the author will be given in this paper.

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Li  Guo-wen

Yunnan Nationalities University, National Research Institute of Yunnan Province,

The Naxi nationality lives in the boundary region of Yunnan, Sichuan, and Tibet. Tibetan lives in Qinghai-Tibet Plateau. During the endless development of history of Naxi culture, Tibet culture and Buddhism, they, absorb, use for reference and infiltrate each other. Among them, permeating each other is a very important aspect of cultural blend. Analyzing the meanings about“number”and 卐 in Naxi culture and Zang culture, we can pry into a profile of the permeating relations between the religious culture of Naxi and Zang.

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Hu Diya

Preparatory Education School of the Minzu University of China, 100081

According to Bourdieu’s theories of cultural capitalism and cultural reproduction,  this dissertation tries to interpret the endangerment of Dongba dance culture at the perspective of education. Firstly, the author demonstrates the actuality and the tendency that Dongba dance culture is increasingly endangered. Secondly, to analyze the educational functions of Dongba dance culture and the interaction of schooling and Dongba dance cultural transmission and inheritance, so as to reflect on the actuality of schooling and cultural transmission and inheritance, and then seek out the root of Dongba dance culture endangerment. Finally, countermeasures are put forward to construct positive relations of cultural transmission and inheritance rationally.

KEY WORDS: Dongba dance culture, cultural transmission and inheritance, education, endangerment of culture

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He Rui

Culture dept. Jade Water Village eco-tourism company

To set up an ecological reserve, three elemental problems have to be solved in advance, which are who will in charge of the management to the reserve, how a villager to participate in the management and how to ensure the sufficient finance source. Since 1998, the former government of Lijiang county had proclaimed that there were six villages as ecological reserve, which are Tacheng, Ludian, Tai’an, Dadong, Daju, Miying. Apparently, the environment for preservation of Dongba culture is increasingly getting worse in these areas because of the three elemental problems we mentioned above had not been solved properly. Jade Water Village eco-tourism company limited is a multifunctional company and its subordination: state-level AAAA scenery spot Jade Water Village, Sandieshui hotel and West e-commerce travel agency company set up a Shuming ecological Dongba culture reserve within the range of six team of villagers on Shuming area to the Yilong committee of Tacheng village of Yulong Naxi autonomous county in June 2006, carried out a series of practice of cultural preservation and processed creative researches, offered the primary experience on preservation of ethnic ecological culture, it is warmly welcome and supported among the villagers. The company also suggested that the works of preservation of the ethnic ecological culture、the environment protection、the poverty alleviation and the accelerating to reconstruct the new village must be executed comprehensively and progressively.

Over the last year, Jade Water Village eco-tourism company limited had deployed the works on the Shuming reserve mainly are:

1. Organized management committee and established the working mechanism for the reserve;
2. Cultivated backbones for succession of ethnic culture;
3. Carried out the protection obligation to every household;
4. protected earnestly the grand conventions such as Sky Sacrifice;
5. Organized the construction of infrastructure facilities.

In spite of that, the accomplishments on Shuming reserve made by Jade Water Village eco-tourism company, is just a good beginning. Shuming is located in a high and cold mountainous area, the low potential of agricultural production and the low income to the farmers due to its own topographic conditions. Thus it causes two obvious contradictions: one is now most of the young men get a job outside their hometown in order to live a better life, this phenomenon put Dongba cultural inheriting in a quandary; the other one is Shuming is surrounded by continuous mountain, the source of woods is abundant, which could be turn into quick money easily by some means. Therefore, wood stealing and the unauthorized behaviors to make money are unable to stop in a very short period, which also make the environment protection and Dongba culture survival a hard living.

Poverty is the root of the major problem we facing. To break through it we have to combine poverty alleviation and ecological Dongba culture protection. The company hereby brings up a new plan and makes it come into effect:

1. Steering local people to develop commodity economy. The management committee will start to purchase green food from local at the end of this year, the price standard is higher than local market price, as the specific food source, the green food will be provided to the restaurant of Jade Water Village scenery spot.
2. Actively achieve the support from relative governmental departments, devote to the development and protection of Shuming reserve, and make overall plans for ecological cultural protection and economy development.
3. On the premise of the protection of ecological Dongba culture is carried out, we actively plan and develop eco-tourism projects, cultivate local tourism industry, optimize local industrial structure.

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Liyong He和立勇,  云南民族大学Yunnan Nationalities University

Doing research on the culture pattern of an ethnic group can help us understand “human” and “culture” from the basic view point of “ethnic culture”.

Naxi people have a culture pattern with specific life ideal, and it has been shown in their own behaviors and ideas. Naxi people take “xigao” as standard way of being a Naxi, “xidu” as rule of interaction, and “quchao” as dominant ethnic life style. All these originate from “yangren”, their goal of life, and their pursuit of ideal life status “zao”. Meanwhile, by taking the life style with ethnic life characteristics, such as offering sacrifice, and holding wedding and funeral, Naxi people keep enforcing kinship relations with each other. In this way, people can explore other’s personality in the interactions during long time, accept those “xigao”, who have passed long test, as “our party”, and adopt them into our main social net. While even in the interactions among “our party”, reciprocity and fair are still the basic reasonable interactive rules, as well as mutual respect and harmonious circumstance and leisurely entertainment style. This kind of culture pattern can best meet Naxi’s pursuit of life ideal “zao”.

The connotation of “culturelizing” lies in how to find out people through culture, and to rediscover the meaning and value of life existence. To explore the culture pattern of Naxi people is actually to rediscover the intrinsic core value of Naxi’s spirit. It will help to trace Naxi’s traditional culture change in social and culture change, and it is of practical importance to the study of Naxi.

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He Zhonghua  YASS

Naxi is a small ethnic nationality, it only has 300,000 population, and the distributions are concentration mainly, separation subsidiarily. The Naxi lives in the area of the borders of Yunnan, Sichuan and Tibetan. The diversified marriages and the cultural connotations provide the lively verification for the evolution history of human being’s marriages. Meantime, they also show the relationships of social cultural changes and the styles of marriages and families.

1、Marriages and Families of Naxi are: different place has different styles, but included each other and impact each other.

There are several models of them: The family style is one husband one wife in the places where Lijiang and Baidi; walking marriage and matrilineal family in Yongning; There are the polyandruos families and polygamous families in Er Ya. But if observe the different phenomena carefully, we can find in one place, has multi-marriages or in same style has different connotation.

2. The reasons: the origin of Naxi’s marriage was pairing marriage and pairing families, the present marriages are the results of cultural changes. The changes decided by survival environment and cultural characters. For the people who lived in the open environment and easier absorbed other cultures, formed the style of “Derived marriage and family”; For the people who in close place, still keep the origin style (relatively). For the people who in the middle of both, has both characters. But it influenced by mainstreaming culture in this area.

3        Several  apocalypses

• The changes of marriage and family also keep to the rule of cultural changes, it is a dynamic system. For Naxi, it went through different history stages, from nomadic migration to agriculture ecesis; from kept original culture to absorbed other cultures then conflicted by stronger culture.

• The marriage and family style in actual life, they are the results through filtrated by history, culture and survival, they have own basement and rationality. We should recognize the difference of culture.

• Diversity of marriage and family reflected the diversity of human society and cultures, we need take au pair attitude to deal with them, and not seek novelty and snooty. Respect the differences of cultures, overcome the cultural interlayer should be the quality of anthropology.

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Hongyuan He, Shaoying He

This article focuses on the protection and inheritance of Naxi village culture during the tourism development process. There is a close relationship between the protection and inheritance of traditional ethnic culture and the development of tourism and other industries in ethnic areas. Both sides can benefit from each other by rightly handling their relationship. The effects of tourism on socio-culture have long been discussed by anthropologists and ethnologists since 1960s. People have become increasingly realized that tourism, positively or negatively, is bringing the local people some changes in the aspects of economy, society and culture.

The traditional culture area of Naxi ethnic group in Yuhu village, Baisha Township, known as one of the first batch of non-material culture heritages in Yunnan province, has its vitality actually exit in its local people, where the spirits and emotion integrated. Naxi village culture is just like a flower blossoming gradually, attracting attention from innumerable persons. However, the conservation and inheritance of it is fragile.

This article chooses Yuhu village as the site of fieldwork, investigates and analyzes the current state of Naxi ethnic village culture in the process of tourism development, and explores the solution to culture protection by the theory of culture conflict and cultural change. The full text altogether is divided into five parts:

Ⅰ. Introduction

This part mainly introduces the geographical conditions, the natural environment and the social situations in Yuhu village, which provide rich resources for the development of tourism in Yuhu village.

Ⅱ. The process of tourism development and the condition of economic development in Yuhu village.

Ⅲ. The effect of tourism development on Naxi ethnic village culture in Yuhu village. < NT>

This part, by investigating, will describe the tourism development and the current condition of village culture change.

Ⅳ.  Tourism development is combined with the conservation and inheritance of village culture in Yuhu village.

This part will point out that tourism has both positive and negative effects. Tourism has brought cultural conflict and change to some extent. A new cultural ecology can be formed only by organically fusing tourism development and the protection and inheritance of village culture.

Ⅴ. Conclusion .As an American scholar, Fox, puts it, tourism is a fire, so not only it could help you cook your food but also burn down your house AN>. According to the investigation of what has been mentioned above, the author come to the conclusion that in the process of modernizatio every one in every village is inevitably involved in and they also cause the conflict changes of culture. Tourism offers Naxi village an opportunity to gain economic interests. What’s more, it makes the value of ethnic culture rise. However, inevitably, the tourism also causes the edging of culture under the pressure of strong culture. The villagers are in a dilemma. The way of getting out of the dilemma is to protect and inherit the culture through active conscious culture behavior and to set up a new ecological system of village culture on the basis of actively absorbing and combining the modern culture.

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