Li Ying

Institute of Dongba Culture of Lijiang City

Feminists usually hold that men and women in the real-life society are predominately controlled by a set of “gender culture”. The set of culture instructions designate that you belong to a gender and you must have different behaviors, gender role, benefit, needs, and taboos. These instructions evolve into an invisible system which embedded in the cell and blood of social beings. Social gender, as a multi-disciplinal means of study, refers to the analysis of relationships among people, among different activities made by people, and the relationship between human and resources. On the one hand, it is enriched by different research methodologies and unique perspectives in different disciplines; on the other, making study from the perspective of social gender in traditional fields may avoid the weakness on gender in those fields and form a new methodology and enriched knowledge of world understanding.

This article is a study of the manuscripts used in Dajifeng ritual. In the first place, the study tries to explain how these manuscripts present the arrangements, activities, and connections of the gender. Then it manages to reveal manifestations of gender relationship in Naxi society in different historical stages through the study of manuscripts and the process of ritual arrangements in combination with the social life of Naxi people. How is the internal structure formed? How does social gender system connect and interact with other relevant social relations, structural organizations and social system? What impact does this system have on men and women? How do men and women acknowledge and recognize their gender identity in the set of gender system? Finally, the study endeavors to explore the phenomenon of the death for love among Naxi young lovers from the root of social gender system in Naxi society. In brief, this article aims at the study of Dongba manuscripts of Dajifeng ritual from the framework and category of social gender analysis. The significance of this study is to provide a new perspective –“the gender being” – to explore the primitive Dongba manuscripts so as to present another category of knowledge.

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Mr. Li Ruzhe, a Naxi who was born in 1891. His home was in Guangyi Street in the Old Town of Lijiang, his family was a literary family, he was a diligent boy since he was still young. In 1912, he was matriculated by the English and French Academy of Kunming. And in 1913, as the highest score gainer, he was dispatched to Europe with Mr.Xiong Qinglai together by the Yunnan Provincial Government. After one year’s time to remediate the language in Paris, Mr.Li Ruzhe studied in the Political-economic Department in Fake University in Paris through examination. During the learning in France, his study areas related to political-economic, philosophy, history, methmetics. And he has the stonger ideality of save the nation by epistemic ways. Because studied hard, he got the phthisic and passed away in Paris in 1916, only 26 years old. Mr.Xiong Qinglai, the classmate of him wrote the epitaph for him. Mr. Li Ruzhe was the first Naxi people who study in France.

1，Mr. Li Ruzhe’s family background and time background;

2，The reasons and processes of study abroad;

3，Li Ruzhe and Xiong Qinglai;

4，Mr.Li Ruzhe’s acecdote.

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Latami·Dashi

Institute of Ethno-Culture Research, Ninglang County

The Moso (Mosuo & Na) is a famous matrilineal ethnic group on the Qinghai-Tibet plateau in the southwest of China. Since 19th century, a number of scholars have paid attention to study the Moso’s relationship, economics, politics, religious, rituals, social gender and so on. This paper retrospects the academic process from some aspects, such as ethnology, anthropology, history, linguistics, folklore, religious, culture and music.

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