暨彝緬語研究中心成立揭牌儀式述要

2012年11月2-4日第六屆國際彝緬語學術研討會暨西南民族大學彝緬語研究中心成立揭牌儀式（The 6th International Conference on Yi-Burmese Languages and Linguistics AND the Opening Ceremony of the SWUN Center for Research on Yi-Burmese Languages）在西南民族大學舉行。本屆國際彝緬語學術研討會由西南民族大學、中國社會科學院《民族語文》雜志社、北京大學中國語言學研究中心聯合主辦，西南民族大學彝學學院承辦。來自美國、澳大利亞、瑞典、法國、日本、中國大陸及港澳臺的6個國家和地區的50多位彝緬語方面的著名專家、學者和西南民族大學彝學學院的師生100多人參加了會議。

大會開幕式由西南民族大學副校長沙馬拉毅教授主持。西南民族大學黨委書記羅布江村教授、中國社科院民族學與人類學研究所副所長黃行研究員、美國加州大學伯克利校區教授、著名語言學家詹姆斯·馬提索夫、中國社科院民族學與人類學研究所研究員、著名語言學家孫宏開教授、澳大利亞拉籌伯大學大衛·布萊德勒教授分別致辭。受大會的委托，中國社科院民族學與人類學研究所燕海雄博士宣讀了北京大學中國語言學研究中心陳保亞教授的致辭。瑞典隆德大學韓應靈教授宣讀賀電，江蘇師范大學《語言科學》楊通銀教授宣讀賀信。

在國內外彝緬語專家、學者及與會人員的見證下，西南民族大學黨委書記羅布江村教授和美國加州大學伯克利校區姆斯·馬提索夫教授一同為“西南民族大學彝緬語研究中心”揭牌。

開幕式結束后，研討會舉行了大會主題發言。

中國社科院民族學與人類學研究所孫宏開教授作了題為“藏緬語語法研究中的一些問題（Some Issues about the Grammar Studies in Tibet-Burmese）”的發言。孫宏開教授就如何記錄和收集藏緬語族語言的語法資料、如何認識和分析藏緬語族語言的語法特點、藏緬語族語言與漢語語法主要同異點和兩個語言集團語法差異形成的歷史原因等問題作了深刻的闡述；美國加州大學伯克利校區詹姆斯·馬提索夫教授（James Matisoff）作了題為“原始彝緬語的若干音韻特征（Some phonological characteristics of Proto-Yi-Burmese）”的發言。馬提索夫教授從若干彝緬語的音韻分析入手，對比、解析了其音韻特征；西南民族大學副校長沙馬拉毅教授作了題為“國務院頒布規范彝文30年實踐述評（On the Achievement of the Practice of Standard Yi Language Approved by the State Council over 30 Years）”的發言。沙馬拉毅教授認為：30年來，規范彝文不僅在全國性的會議和彝語北部方言區的國家機關、教學科研、新聞傳媒等廣泛使用，編譯出版各類教材、圖書1600多種，達7100多萬冊；各類畢業人數近百萬，培養彝語文教師近2000人；用規范彝文開展了彝漢“雙語教學”。彝族地區各民族人民相互學習語言文字，使更多的人掌握了彝漢雙語，提高了彝族地區各族人民的文化素質。促進了彝族地區各民族團結、和諧、共同繁榮進步。有力推進了彝族地區經濟文化事業的大發展。瑞典隆德大學韓應靈教授（Inga-Lill HANSSON/莉爾·漢森）作了題為“哈尼族儀式文本語言與現代地方語言的比較（A Comparison between the Language of Akha Ritual Texts and the Modern Vernacular Language）”的發言。韓應靈教授考察了哈尼族不同的口頭傳誦儀式文本，比較了這種語言的翻譯文本與現代地方語言的差異，展現了兩者在詞法和句法上的變化。澳大利亞拉籌伯大學大衛·布萊德勒教授（David Bradley）作了題為“彝語支語言的家庭量詞（Family Classifiers in Ngvi （Yi Branch） Languages）”的發言。布萊德勒教授認為：大多數彝語支語言具有獨特的結構特征：具有表示家庭成員團體的專用數量詞。在語言學文獻中，這種形式被稱為“二價”，因為它們指的是成對或成組的親屬，但是只有彝語支語言具有置于數詞之后的二價數量詞。

大會主題發言后，與會代表進行了廣泛、深入的學術研討。本次研討會共收到國內外彝緬語專家、學者提交的研究論文48篇，代表們在為期2天的第六屆國際彝緬語學術研討會上，圍繞彝緬語的歷史音韻學、彝緬語的比較語言學、彝緬語具體語言的描寫、彝緬語的瀕危語言保護和復興、彝緬語的文化語言學、彝緬語的文字學、彝緬語與其他藏緬語之間的關系等議題進行了廣泛而深入的研討。一、關于彝緬語語言研究熊順清調查發現：阿昌語分為隴川、梁河、潞西三個互不能通話的方言。陳順強對信息處理用彝語《分詞規范》基本原則和詞性標記原則作了具體說明和闡述。木仕華博士基于調查所得的語料，將納西語和納木義語作了比較研究。木乃熱哈教授和畢青青認為：涼山彝族拼音文字對四川《彝文規范方案》的學習使用和推廣有著不可替代的作用。老板薩龍認為：古彝文字和古蜀國關系親近，古彝文字的形成是歷史悠久。普馳達嶺教授就滇中祿武彝區基督教的傳播與柏格里文式彝文的創制使用與影響進行考察與討論。二、關于彝緬語音韻研究曲木鐵西教授認為：世傳學習而一代一代傳承了下來的文獻，彌補了彝文本身性質所決定的彝文文獻無法知曉文獻記載時期語音面貌的缺陷。蓋興之教授和王艷從元音、輔音、聲調、音節、語音變化五個方面對堂郎語語音系統作了較全面的描寫與分析。法國鈴木博之博士認為：了解傈僳語各個土話中會產生的“緊元音”實際發音，有助于一般語音學中對“緊元音”的更深的了解。周學文教授對兩位發音人的640個單音節詞提取的元音的聲學參數進行了分組統計分析。香港丁泓棣博士對二類模式彝語文和漢語文教學中學生的語音學習及其能力發展進行了考察。拉瑪茲偓博士對北部彝語的5個土語的原始共同語是音系做了初步探討。沙馬打各教授認為：受諸多因素的影響，彝語被邊緣化，致使彝語中出現大量漢語詞匯。潘正云教授和潘正明對彝語東部方言舌尖后輔音[t、th、t、、]在北部方言喜德話中的對應規律進行了比較。燕海雄博士討論了齦腭介音與卷舌介音的來源、功能、界定以及所屬音段等問題。日本林範彥的博士用第一手材料描寫并分析哈尼語格朗和話的音系，提示音值與音位的對應關系、基本詞匯和新的音系系統。

美國王丹寧教授（Dennis WALTERS）、石天賜教授（Derthe SCHILKEN）、蘇珊教授（Susan WALTERS）通過彝語文本中音節出現頻率的初步分析認為：讓學生先學最常用的文字，可以更快地提高他的閱讀能力。三、關于彝緬語語法研究蘇連科教授認為，彝語的“ta33/ mu33/ ta33”往往對應于漢語的“著”，通過比較發現它們既有相同點，也有不同點。萬寶君將彝緬語的部分語言與有明顯被動句式的語言進行了對比，顯示出彝緬語在此認知事件模型中的獨特性。劉勁榮教授和蓋興之教授對“彝緬語比較語法話語材料數據庫建設”的4大功能進行了論述。香港馬嘉思博士從音系學、形態學、句法、語用學等幾個方面介紹了Nuosu語法在類型學中的特殊狀況。劉鴻勇博士認為：彝語的重疊疑問式并不是由謂詞重疊這種形態手段引起的；彝語中的重疊疑問式實際上是一種“語調模式”極性問句。柳俊認為：跨方言土語來看，傳信范疇是納西語中一個正在形成的語法范疇；這是由語用、認知和神經生理因素決定的。杰覺伊泓和吉木阿洛從角色換位與彝語語法重構、彝語格語法范疇與界定和彝語格語法的表現形式幾個方面進行了新的探討。姚晶和胡素華教授分析了彝緬語有標記狀語從句的類型特征、關聯特征、相互關系，并進行了跨語言視角的比較。阿育幾坡博士認為應該重視彝語口語和書面語中出現的頻率相當高的mu、da、go、su等彝字的研究。四、關于彝緬語文字研究馬鑫國教授強調：隨著歷史的潮流，彝語在不斷地發展著而且演變著，并在不斷地發展和演變中豐富起來的。周德才教授認為：對彝語緬語名量詞進行比較研究，有助于我們了解其相同點和差異性，同時也能對親屬語言的進一步研究提供一些理論依據。黃成龍博士通過哈尼/阿卡語以及其它藏緬語的類別量詞實例，討論了藏緬語中別量詞的范疇化過程及其演變機制。江荻教授分析了從達讓語的抑揚格詞模式演化特征。香港丁思志博士從語言學的角度對兩個少數民族的自稱名詞Nosu和Prinmi提出了獨特的見解，詮釋如何理解這兩個跟“黑”、“白”相關的民族自稱詞。楊將領認為：NC型藏緬語名數量短語可以通過反響型結構“名+數+名”的形式，不斷地產生出個體量詞，因此，個體量詞都比較豐富、發達。馬錦衛教授比較了彝、納西、羌、藏等同源詞，對親屬語言的語音和語法的共同點進行了分析，并對其來源進行了探討。許巧云博士描寫、分析了漢彝語各自的量詞系統，并對漢彝語中量詞用法進行了比較。五、關于彝緬語與他語言的關系研究陳保亞教授認為：上古漢語和原始彝語中可以找到一批對應語素，這些對應語素有一部分落在核心詞中，而且越是核心的部分比例越高，可以肯定漢語和彝語有同源關系。瞿靄堂教授和勁松教授認為：漢語、藏緬語言、苗瑤壯侗語言的關系，顯然不是共同語的分化關系；藏緬語言共同語先分為兩大支：人稱化語言和非人稱化語言；苗瑤壯侗語言也先為兩大支：苗瑤語言和壯侗語言。然后各自再分為不同語支。張軍立足于概念隱喻理論，通過漢拉語對比分析，初步分析拉祜語的方位隱喻系統，為Lakoff的概念隱喻理論提供進一步的印證。鐘智翔教授通過緬甸語與藏緬語親屬語言間的同源詞以及語音、語法比較，探討了藏緬語言發展的層級性，勾勒了緬甸語在整個藏緬語中的發展狀態；從緬甸語的譜系地位、緬甸語與其他藏緬語的關系出發，考察了緬甸語在藏緬語中的歷史地位，描繪了緬甸語與其他藏緬語言的發展圖景。六、關于彝族文化研究韋學純博士在對比水書和彝文文獻相同點和不同點的基礎上，對水書和彝文文獻的傳承和發展問題提出分析和求解，并為其文獻古籍等傳統文化的繼承和發展進言獻策。打西阿且認為涼山彝族遇到正常死亡時表現得較為通達。與此同時，涼山彝族卻懼怕兇死，認為兇死者的靈魂容易變成鬼。但如果為大眾、為大義而犧牲，兇死也值。

11月3日下午，第六屆國際彝緬語學術研討會完成了預定的全部議程，舉行了簡樸的閉幕式。閉幕式由西南民族大學彝學學院羅慶春教授主持，邱富元博士作了學術總結。羅慶春教授作了激情洋溢的發言，最后，詹姆斯·馬提索夫教授代表與會的外國學者作了答謝致辭。

第五屆彝緬語學術研討會于1991年在西昌舉行，時隔21年的今天，西南民族大學彝學學院擔負起了承辦第六屆國際彝緬語學術研討會的任務，使這一國際學術文脈得以延續和傳承。因此，第六屆國際彝緬語學術研討會具有非常重要的承前啟后的意義，之后的國際彝緬語研討會將成為一個重要的學術平臺，彝緬語研究的深度與廣度也會因為這次會議而大大加強。與會代表深信：這次盛會將為西南民族大學奠定在國際彝緬語學界的重要地位和學術影響。

（研討會照片見封2）

作者簡介：李躍平（1958-），男，四川南充市人，西南民族大學教授，研究方向：民族學史料整理與校譯，數據分析，期刊評價。四川 成都610041“災難與發展：羌學研究中心學術年會

暨第二屆災難人類學學術研討會”召開趙秀云

2012年11月10日，“災難與發展：羌學研究中心學術年會暨第二屆災難人類學學術研討會”在成都召開。此次會議由四川省哲學社會科學重點研究基地羌學研究中心和西南民族大學西南少數民族研究中心共同籌辦。研討會緊緊圍繞“災難與發展”的主題，并結合羌學研究之于中西方視野下的災難人類學研究進行了深入探討。

開幕式由羌學研究中心主任蔣彬教授主持，西南民族大學副校長沙馬拉毅教授致詞，四川省社科聯黃兵主任、羌學研究中心學術委員會主席冉光榮教授、西南民族大學科技處處長劉興全教授、西南民族大學西南民族研究中心主任楊正文教授出席會議并做了講話。

研討會上，四川大學冉光榮教授認為，無論是從羌族的歷史、現狀還是未來出發，羌學研究均具有廣闊的前景。就時下而言，災難導致的羌族社會文化突變現象、移民對新環境的調適問題、羌族文化的保護問題、災民心態的變化、災區援建方式、北川旅游開發等均值得進行深層次研究。在研究方法上，冉教授提出要進一步擴大羌學研究區域，強調多學科運用，重視資料的收集，倡導新理論的應用。

四川大學石碩教授就災難給羌族文化帶來的巨大變遷問題進行了人類學分析，他提出“文化是一個生存策略，不是靜態的，文化應該給擁有這個文化的人群帶來最大的幸福感，如果這個‘變化’能夠使擁有此文化的人的滿意度增高，則這種‘變化’是好的”，石碩教授用歐洲災難學“災難也是重大慶典”的觀點激勵各界把各種災害轉化成一個積極向上的發展機遇。

中山大學張應強教授以羌區災后重建為例，對國內災難人類學研究實踐進行了思考，他認為災難人類學研究在國內有本土化趨向，呼吁中國的災難人類學研究應該發展出更具操作性的理論方法和概念工具；云南省社會科學院李永祥研究員以云南哀牢山泥石流災害為例，對災害管理過程中的矛盾、沖突進行了人類學思考，提出在災害管理過程中，以研究者為中心的角度轉化為以村民為中心的角度是減少矛盾和沖突的關鍵。

中央民族大學張曦老師從羌族民間故事文本解讀的角度，提出災后的新生文化，往往會賦予社會及社會成員新的意義，對于揭示社會的本質具有積極的意義；西南民族大學王田博士通過對1933年疊溪地震的四份災難文本材料的解讀，分析了書寫者對災難本身的情緒、企圖與立場，從而理解文本背后的社會權力關系和歷史語境。

中山大學劉志揚教授以自己的田野考察點平武縣和松潘縣為例，提出災難的后果一般具有地方性特征，與災難發生的自然和文化結構有著十分密切的關聯，人的行為的改變以及相應的文化機制的改變也是導致災害加大的因素；民族文化宮羅吉華博士、西南民族大學的郭建勛博士、張原博士等從人類學的角度探討了在災難應對中地方知識的重要性。

四川省社會科學院研究員徐學書就汶川建設“中國抗災重建民族精神紀念碑”進行了文化闡釋；貴州大學楊志強教授對苗族“集體受難者”歷史記憶的形成及背景進行了分析，并提出了重構“古苗疆走廊”的重要意義。重慶大學彭文斌教授就災難研究的歷史與發展趨向，以及研究方法與大家做了交流。

作者簡介：趙秀云，女，納西族，西南民族大學《民族學刊》編輯。四川 成都610041 A Study on Supportive Policies for Accelerating the Development of

China′sChina’s Pasturing AreasJIKE Yuelin，ZHENG Changde

（Southwest University for Nationalities ，Chengdu，610041，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，0111，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.01Abstract：China’s pasture land covers more than 40% of the national land and plays an important role in the strategy of national economic development，ecological security，unity，and borderlands stability.Speeding up the development of pastoral area is of great significance for increasing the herdsmen’s income，narrowing the gap in regional development and for a full realization of a welloff society.

The development of pasturing areas is confronted with various predicaments： First，predominantly the extensive pasturing areas are backward.In social as well as economical terms they evolve rather slow.More specific，the situation may be reflected in the following statements： in the main pasturing regions the economic strength is weak and lacks the future development capability；tensions or contradictions between ecological protection and economic development have become increasingly prominent；the development of animal husbandry is backward；the environmental circumstances are restricted to few resources；the prospects for development are limited；herdsman’s level of income is low；the poverty problem is serious；and they rarely enjoy farming preferential policy.

Second，the grassland ecology is in the process of serious deterioration.In recent years，although the grassland ecological environment protection concept has been gradually enhanced，the overall situation of deterioration of grassland ecology has not changed.Pastoral grassland is still the area where the ecological degradation is most serious.Because of grassland degradation，the grassland animal husbandry productivity is gradually declining，and peoplegrasslivestock relations become more and more pressing.Grassland Degradation not only seriously restricts the development of animal husbandry，but also restricts the development of other industries in pasturing areas.It seriously affects the increase of herdsmen’s income，improvement of the welfare，and development of pasturing areas.The serious ecological deterioration not only affects a healthy development of the local society and economy，as well as people’s normal life，but also brings serious threat to the centraleastern region of China.

Third，basic public service supply is lacking.This is shown in the following items：The infrastructure is still weak；there is low road density and poor road quality ；there is shortage of drinking water for people and domestic animals，and the problem of health water safety is urgent；the use of electricity by herdsmen is complicated by the lack of electricity networks in pastoral areas；the fundamentals of animal husbandry，based on a combination of settlement houses，barns，grassland fences and artificial forage，lags far behind；transportation facilities and animal husbandry machinery are largely insufficient and do not meet the needs for the animal husbandry production development；the public debt is high；the general education fundament is weak，the education funds index is low；teaching quality is not high；the boarding students’ living condition is poor；the illiteracy rate of the young and middleaged population is as high as 30%；the basic network is insufficient；the condition of hospital equipment is bad；the number of medical experts is small；the capability of dealing with emergency cases is low；there arise problems from the shortage of doctors and medicine；there are obstacles in getting medical treatment；cure rate is low and treatment is expensive；the problem of poverty caused by the incidence of a disease is significant；chances for a quick improvement are far away；professional personnel is scarce；personnel for technology popularization lacks on the village level；technology and information services are more or less absent；talent increase is rare，while loss of talents，resulting from leaving pasture land，is frequent；technique teaching to herdsmen lacks；the task of epidemic prevention is eminent；the expansion of knowledge and the promotion of technology lacks；mass cultural events and activities of sport are difficult to realize due to the lack of the cultural activity spaces and poor condition of infrastructure；the introduction of broadcasting and television increases but the coverage is low and the vast countryside has no access to television programs.

Fourth，the financial services can not meet the needs of the pasturing areas’ development.Due to the pastoral areas’ vast territory with a sparse population，low degree of economic agglomeration caused by low level of economic development，and the replacement of administrative village （xiang） by administrative township （zhen），the banking institutions abolished their networks in a vast area under xiang and zhen administrative level，that resulted in the serious loss of financial resources and reduction of financial institutions.There is not much access and choice for the herdsmen to financial products and services；financial support for economic development ability is insufficient；many rural farmers and herdsmen are unable to obtain the most basic financial services；it becomes a blank area of financial services.

Fifth，exploitation of resources and benefit sharing mechanism are not well organized.Pastoral areas are to be viewed as complexes of resources： In addition to the grazing resource，they also have other important sorts of resources of strategic concern，including mineral resources，hydroelectric energy，wind energy and solar energy.In addition they also have a great value in tourism.In the process of exploitation and utilization of resources，the central government，local government，resources development enterprises and local residents should share the benefit together.However，present distribution of benefits from the resources has obviously ignored the local government and local residents.On the one hand，the central enterprises’ monopoly of resources development and management has resulted in that the main economic benefits from resources development are for those developers.Local governments get comparatively scarce benefits from the exploitation.On the other hand，what the local residents obtain from the exploitation is even much less；they live in a situation of“poverty in affluence”.The result is that the development of a resource leaves a scene of devastation and complaints from the mass，and mass incidents have occurred from time to time.

In recent years，China has made a series of laws，regulations and policies related to exploitation of local mineral resources，water resources，and puts forward clearly ecological construction and environmental protection compensation policy depending on a principle，with which developers are required to pay ，beneficiaries and destroyers to make compensation.However，because the relevant departments have not yet formulated the detailed rules for the implementation，there appear a series of problems related to the ecological construction and resources exploitation： the tax paid to the resources places by resource exploitation enterprises is low；the standard and the allocation proportion of national resources tax is irrational；it is difficult to implement the compensation policy of ecological construction and resources development；the labor force whose grassland have been requisitioned and other local surplus labor have not been effectively used in resources exploitation.

The central government and the local government should pay the same attention to the “Three issues related to animal husbandry” as they do to the “Three agricultural issues”.Meanwhile they should fully understand and study the specificity of pasturing area’s development and the “Three issues related to animal husbandry”，multiplicity of grassland function and dual property right to grassland，and then make effective development plans and policies specially for the pasturing areas and the “Three issues related to animal husbandry”.For instances，they should make a fiveyearplan or longtermplan for accelerating the pasturing areas’ development，and improve the attention to the pasturing areas and “The three issues related to animal husbandry” in each year’s No.1 File related to “The Three Agricultural Issues” and make aid policies specially for the development of the pasturing areas.

For the purpose of improving the development of pasturing areas，we should firstly establish a modern grasslands property right system，perfect the related legal system，make a long and a medium term development plan，clarify strategic targets and focus on them，determine the strategic steps and related policies and measures.We should plan first，then standardize and then perfect the relevant plans.Secondly，we should promote the protection，construction and development of pasturing areas as a national development strategy.Following the national macro regional economic development strategy and “The 12th fiveyearplan”，the related national ministries and departments should draw up “The 12th fiveyearplan of the pasturing area” and “mediumlongterm development plan of the pasturing area” so as to insure a longlasting，successive，integral，and economic investment in development of pasturing areas，and promote a sustainable，healthy，harmonious development for the pasturing areas.Thirdly，we should increase the aid for the pasturing areas’ development and establish a policy system of development and aid，including financial policy，industrial policy，social affair policy，povertyreduction policy，resource exploitation and ecological compensation policy，development policy and major natural disasters preventioncontrolpolicy.

Key words：pasturing areas；development；“Three Issues Related to Animal Husbandry”；supportive policy

References：

[1]Xu Zhiquan，Li Yongquan，Shan Dong.woguo muqu xianyu jingji fazhan de chengjiu yu chaju （Achievements and Gaps of County Economic Development in Pasturing Areas of China） [J] China Statistics，2009，（6）.

[2]Liu Jiawen. mumin zengshou zengxiao shi weihu caoyuan shengtai anquan de zhongyao baozheng （Increasing the Herdsman’s Income is Important Guarantees for Preserving Ecological Security of the Grassland ） [J].A Collection of Thesis of the Third Conference on China’s Alfalfa Development.2010.

[3]Gai Zhiyi.zhidu shiyuxia de caoyuan shengtai huanjing baohu（Ecological Environment Protection of Grasslands from the Systems）[M].Shengyang： Liaoning minzu chubanshe，2008（Chapter 2）.Discussions on Inclusive Sustainable Development

Way in Tsaidam BasinYANG Minghong

（Social Development and Western Regions Development Research Academy，

Sichuan University，Chengdu，Sichuan，610041，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，1216，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.02Abstract：The Tsaidam Basin has rich mineral resources.The potential value of these various material resources reaches more than 16 trillion yuan.Among these salt deposits it covers more than half of those known by the state.These deposits are not only the “crown” of salt mines in China，but are also the “crown” of the world.Accordingly，these deposits are called “the world of salt”.Since 2005，six ministries and departments of the nation，including the National Development and Reform Commission，have included the Tsaidam Circular Economic Pilot Site of Qinghai province in the premier list of national Circular Economic Industries Pilot Sites.Since then，the Tsaidam Basin has made rapid economic and social progress，and yielded impressive results.However，the ecology of Tsaidam Basin is very fragile and，its social development lags behind which creates a very real problem for the development of the Tsaidam Basin.

Backward social development requires a method for inclusive development；and protection of the ecology and environment needs a sustainable development strategy.The basic meaning of inclusive development is to seek a harmonious，steady and sustainable development between society and the economy.This differs from that of simply pursuing economic growth. Sustainable development will not only satisfy the needs of modern people，but will also prevent potential damage created by modern people’s development needs.It is not only necessary to achieve the goals of economic development，but it is also necessary to protect the natural resources and the environment，including air，water，ocean，land and forest，etc.in which human beings live in such a way so that future generations are able to continue developing，living and working in contentment .

The development of the Tsaidam should take both inclusiveness and sustainability into consideration，that is，it should be a kind of inclusive sustainable development.The realization of the Tsaidam Basin’s inclusive sustainable development requires that one enforces a series of reforms on tax revenue，financial systems，and the development of the people’s livelihood and social construction.First，we need to reform the tax revenue system，adjusting the function of the resource tax and implementing the “ad valorem constant rate”.Because the resource tax belongs to the local tax system，it should increase the benefits of the place of the resource.Then，the combination of the “ad valorem constant rate” with “From quantity quota”is necessary so as to promote adjusting the function of the resource tax to the comprehensive use of resources.The policy of income tax and addedvalue tax reduction and exemption should be abolished gradually.

Second，we should divide reasonably the income rate on various levels and increase the income rate of the government at the basic level.There is an obvious lack regarding Qinghai province’s present division of the financial income from the resource exploitation among the provincial，prefecture and county （municipal） levels. This situation where the level of allocation of resource tax to in local income is lower for the prefecture and county governments，as well as other local governments，becomes the propeller for pursuing an excessive kind of extensive development from resources use.Therefore，we suggest to： increase the local government’s income rate；establish scientific and reasonable financial transfer payment system below the provincial level；improve the general public’s livelihood；and increase pollution control efforts.

Third，we should ensure the people’s livelihood；set a time limit for solving the issue of poverty；establish unified urban and rural medical care and education；guarantee a minimum standard of living and provide a social pension system.We further suggest： 1.to set a time limit for solving the issue of poverty，and strive to eliminate absolute poverty of Tsaidam by 2020；2.Because of the low population proportion of farmers and herdsmen，i.e.less than 30%，there is the need to create certain conditions in order to take the lead in establishing a relatively complete and unified urban and rural health care and education systems；to guarantee a minimum standard of living，and social pension system.

Fourth，we should vigorously develop a tourism which draws upon the unique geographical environment and rich tourism resources of the Tsaidam. As an important content of “circular economic development”，tourism will become an important growth point in the future the Haixi regional economy.

Fifth，we should increase the responsibility of enterprisesfor protecting the environment.There should be an environmental compensation fund which should becollected according to a reasonable rate for the pollution created by the enterprises.Finally，we should appropriately extend the period of income tax exemption for those enterprises who use the“three wastes”as the main raw material for production.

Sixth，we should establish a reasonable resource price formation mechanism.The main output of Tsaidam Basin is its resources.In the longterm，due to unreasonable prices，local interests have been lost outside.This is an“oldbigdifficult”problem which needs to be solved in spite of the difficulties.Therefore，the recommendation of establishing a reasonable resource price formation mechanism will bring benefits for local development and the creation of conditions for sustainable development.

Key Words：Tsaidam Basin；resource development；inclusiveness；sustainable development

References：

[1]Zhang Weichen.Qinghaisheng haixizhou kuangchan ziyuan kaifa de ziyuan chenzhaili pingjia（Resources Carrying Capacity Evaluation for Mineral Resources Exploitation in Haixi Prefecture of Qinghai Province）.http：//www.mlr.gov.cn/zljc/201009/t20100926_771928.htm

[2]Xu Guang，Gu Xilian，Wang Xiaohong.Haxizhou kuangchan ziyuan kaifa liyong cunzai de wenti yu duice jianyi（Issues and Approaches to Haixi’s Ore Resources Development and Utilization）[J].Resources Industries，2012（2）.

[3]Zhang Zhengxing.wanshan caidamu quyu ziyuan xunhuan kechixu kaifa caishui zhengce de yanjiu（A Study on Fiscal Policy on Sustainable Resources Circular Development in Tsaindam）http：//www.ssfcn.com/qyjj_news.asp？id=815.

[4]Ruai Yunong.zhichi haixizhou kuangchan ziyuan kaifa liyong de shuishou zhengce yanjiu （A Study of Fiscal Policy on MineralResources Development in Qaidam） [J].Qaidam Research，2011（4）.

[5] Taxation Institute of Qinghai Province.zhichi caidamu xunhuan jingji fazhan de shuishou zhengce yanjiu （A Study of Fiscal SupportPolicy on the Qaidam Circular Economy）.http：//cti.ctax.org.cn/xsjl/jjss/201003/t20100316_601669.shtml

[6]Shi Jinyou，Du Guangwei.caidamu xunhuan jingji shiyanqu gongye fazhan silu yu kuangjia yanjiu （A Study on Industrial Development Strategy and Framework of the Qaidam Experimental Zone of Circular Economy） [J].China Engineering Consulting，2008（8）.

A Study on the Reform of Governmental Management Systems

and the Transformation of Economic Development Modes

in Ethnic AreasWANG Yongli，DANZENG Zunzhu

（College of Economics，Southwest University for Nationalities，Chengdu，Sichuan，610041，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，1723，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.03Abstract：The mode of economic development in ethnic areas of China is mainly extensive. Since the implementation of the“Development of the Western Region policy”，and with the support of the State Council and the rest of the country，the economic society in ethnic areas has experienced rapid development.However，the gap between this region and the rest of China，especially the developed areas，is still evident.Hence，we can understand that the task of poverty alleviation is arduous.The local governments of the country have double identities.On the one hand，they have to manage and regulate the local economy on behalf of the central government.On the other hand，they have to implement the central government’s decision on behalf of Nongovernmental bodies in the local region，strive for the support of the central government，and maximize local economic benefits.In addition to the dual identities mentioned above，the governments of ethnic autonomous regions have both an ethnic nature and an autonomous nature.They are not only an administrative organ of the state in an ethnic autonomous region，have the responsibility and function for the economic，political，cultural and social development of the ethnic autonomous region as a common local government has，but they also implement their autonomous rights according to the Constitution and Law，especially in those areas which have a complex composition of ethnic groups and a high rate of minority nationalities.They are required to manage ethnic affairs，hence，the administrative acts have a distinctive ethnic nature.Moreover，with the sensitivity and complexity of ethnic and religious issues，the Central Government’s responsibility for ensuring the security of the state is actually carried in part by the governments in ethnic regions.The governments in ethnic autonomous regions have a distinctive particularity and complexity of management scope，objectives，methods and management of the environment，etc.All of these make the position of governments in ethnic autonomous region more important in the transformation of economic methods，and the transformation itself also becomes more difficult.

Talking from the present management dilemma faced by the governments in ethnic areas，the governments，on one hand have to face particular social histories and natural environments.With regard to the natural environment，most areas inhabited by ethnic groups in China have an unfavorarable natural ecological environment，and the task of economic development and governmental management is arduous.With regard to the progress of historical evolution，the original level and capacity of governmental management in ethnic areas is relatively low.With regard to the reality of social development，the investment in social public welfare of ethnic areas in China is relatively insufficient and other public services such as transportation，communication，education，science and technology，culture，and health lag behind.On the other hand，they still have to fulfill the economic growth evaluation target and other important tasks required by the central government，for instance，the present burning issue related to the control of house prices，and also having to deal with complex group incidents in ethnic areas，etc.Therefore，it is difficult for these governments to concentrate their energy on governmental management system reform.

Hence，for the purpose of transforming the ways of economic development in ethnic areas of China，one first needs to make a clear definition on the central government’s function，rationalize the relation of the government and the market concerning resource allocation，and take the market as the main body of the market regulation.The government should weaken its economic functions.Thus，it would not manage only by the “trial and error” type of China’s progressive reform，ie.“Crossing the river by touching the stones”，but it would then not be necessary for the government to play a role similar to that of a “firefighting team”.They could then shift the focus of their work frequently，according to practical problems.The issues related to the governmental philosophy，governmental management system，governmental management ways required by a mature market economy，and the implementation of Scientific Outlook on Development，the separation of enterprise from administration etc.will be solved there and then.Regarding the specific issues related to the choice of a leading industry，the price of resource products，factor price adjustment etcin the competitive fields of the economic development way，we should first give full play to the function of the market system.Then，the government function should fundamentally turn to the noncompetitive field，such as service for the whole society.

Second，one should push the reform of the central governmental management system；perfect the performance assessment system of the government in ethnic regions；handle correctly the relation of economic development with social stability and environmental protection during the process of appraisal；and add the social stability of ethnic areas；ethnic unity，ecological security and ecological construction to the content of assessment；and pay more attention to the opinions and participation of the various ethnic people and social organizations regarding the subject of assessment.

Third，one should construct a limited government through limiting government power.On one hand，we should play the basic role of the market in resource allocation，hence to fulfill the transformation of omnipotent government to limited government，and promote the administrative efficiency and management level.On the other hand，there is still a big gap between the market system in ethnic areas and the policy of “Complete Market Hypothesis”.The weakness of the market system restricts the role playing of the market system，and if we still insist on depending on the role of market system while facing such an imperfect market，the result will doubtlessly go in the reverse direction.

Fourth，one should fully use ethnic autonomous rights，and make innovations to the governmental management system in ethnic areas.These system innovations seem to belong to inductive institutions which evolve from the angle of the central government.However，they are compulsory institutions evolved in ethnic areas.If successful，this will push the central government’s system reform；spread the experience to other areas of China；and promote the national economic development way’s transformation.If the effect is not obvious，it could be taken as autonomous right of the local autonomous government，and also could sum up lessons and practice repeatedly so as to promote the quality and efficiency of ethnic areas’ economic development.

Key Words：economic development mode；extensive type；ethnic areas；government management；performance evaluation

References：

[1]Huang Taiyan. zhuanbian jingji fazhan fangshi de neihan yu shixian jizhi （On the Connotation and Implementation Mechanism Reforming the Economic Development Mode）[J].Qiushi，2007，（18）：68.

[2]Gao Feng.guowai zhuanbian jingji fazhan fangshi tizhi jizhi jingyan jiejian （On Lessons of the System and Mechanism Transforming Economic Development Mode Abroad）[J].Forum of World Economics Politics，2008，（3）：113116.

[3]Lin Yifu，Shu Jian. lun woguo jingji zengzhang fangshi de zhuanhuan （On Transformation of Economic Growth Mode in China）[J].Management World，2007，（11）：513.

[4]Tang Long.tizhi gaige shixiaoxia zhuanbian jingji fazhan fangshi yanjiu suping （Review on the Transformation of Economic Development Mode by System Reform Perspective） [J]. Journal of the Party School of the Central Committee of the C.P.C.，2009，（2）：5761.

[5]Guo Xibao，Xi Mingming.fazhan jingjixue yanjiu de zuixin jinzhan （ Latest Development in Development Economics ） [J].Journal of Shandong University（Philosophy and Social Sciences），2010，（3）：110.

[6]LI Shengming，Lei Guoxiong.jingji zengzhang fangshi yu quyu kechixu fazhan — yi minzu zizhi difang weilie （Economic Growth Mode and Regional Sustainable Development — a Case in Ethnic Autonomous Areas）[J].Guangxi Social Sciences，2008，（6）：7985.

[7]Shu Yanfei.TEP dui shaoshu minzu bashengqu jingji zengzhang gongxian yanjiu （On Contribution of Economic Growth by TFP in Eight Ethnic Provinces and Regions [J].Hubei Social Sciences，2010，（6）：101104.

[8]guojia fupin kaifa gongzuo zhongdianxian mingdan（KeyCounties for Poverty Alleviation Work in the National List ）

http：//www.cpad.gov.cn/publicfiles/business/htmlfiles/FPB/fpyw/201203/175445.html

[9]Stephen·Bailey.difang zhengfu jingjixue： lilun yu shijian （Local Government Economic： Principles and Practice） [M].ZUO Changsheng（translated）.Beijing： Beijing daxue chubanshe，2006.3：3.

[10]Hong Yinxing，Cao Yong.jingji tizhi zhuangui shiqi de defang zhengfu gongneng （Local Government Functions During the Economic System Transition） [J].Economic Research Journal，1996，（5）：2228.

[11]Jin Honglei.minzu diqu zhengfu zhineng： neihan jieding he zhuanbian celue （Governmental Functions in Ethnic Regions： Connotation Defined and Strategies Reforming ）[J].Forward Position，2010，（14）：710.

[12] Wu Liang. zhengzhixue shiyexia de minzu quntixing shijian ji zhili jizhi （Mass Incidents of Ethnic Minorities and Governance in China： A Political Science Perspective）[J].EthnoNational Studies，2010，（4）：2233.

[13] Liu Xirui. fuwuxin zhengfu — jingji quanqiuhua beijing xia zhongguo zhengfu gaige de mubiao xuanze （Service Type Government — the Goal of Administrative Reform in China under the Background of Economic Globalization ）[J].Chinese Public Administration，2002，（7）：57.

[14] Zhang Jianxin.minzu quyu zizhi difang zhengfu jixiao pinggu tixi de goujian quxiang（The Construction Trends of Local Government Performance Evaluation System in Ethnic Autonomous Regions）[J].Forward Position，2010，（9）：138140.

[15] Li Junqing.minzu diqu zhengfu yu shichang guanxi de dingwei yu tiaoshi （The Positioning and Adjustment of Relations between Government and Market in Ethnic Minority Areas） [J].Chinese Public Administration，2010，（11）：2428.

[16] Zhou Minliang. lun minzu diqu jingji fazhan fangshi de zhuanbian（The Transformation of the Model of Economic Development in Ethnic Regions）[J].EthnoNational Studies，2008，（4）：1929.Political Variations of Segmentation and Combination

——Preface of Chinese Version （New Edition） of The Nuer

by E.E.EvansPritchardZHAO Xudong

（Research Institute of Anthropology，Renmin University of China，Beijing，100872，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，2432，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.04Abstract：The Nuer：A Description of the Modes of Livelihood and Political Institutions of a Nilotic People is a famous work written by British anthropologist E.E.EvansPritchard（1902-1973）.This book was first published by Oxford University Press in 1940.Oxford was the university where he taught and conducted his research，and the “Oxford School” of anthropology also became well known to people because of the name of this anthropologist.The influence of the book is not only for the discipline of social anthropology，but it extends to other disciplines，including political science，or even general social science research field.The Nuer tribe visited by E.E.EvansPritchard belonged to Sudan，a former British colony.At that time，the Nuer’s struggle against the rule of the British colony had just ended.What E.E.EvansPritchard intended to discuss in this anthropological classic was how to generate and maintain order in a society without central administration.This was a core issue that preoccupied the social scientists of that era.The book was divided into six parts.Starting from“Interest in Cattle”，the book discussed the Nueras seen from their daily life to the composition of their political order.It pointed out that the political system of the Nuer was not one bounded by an external superior power，but was a segmentary lineage system based on the dynamic balance of the lineage system’s segmentation and combination.

The book can also be taken as one that serves as a model for the analysis of social structure from the social science perspective.Regarding the reasons for this，the first one is due to its tradition in empiricism，that is，it emphasizes that all discussions must be based on the observation of empirical facts.In The Nuer，we see the actual life of a group of people who live by the Nile River： we see how they cope with the different aspects of their lives，for example，periods of drought，the need for soil moisture，the meaning of cattle，their temporary living abodes；their pastoral nomadic life and changes between the dry and wet seasons.All of these are small but complete derscriptions.They are not empty conceptions or one which pull away from the essential features by giving a simple summary.

The second reason is that the book illustrates the clear division between the anthropology of Malinowski and EvansPritchard.There can be no more fundamental opposition as that between Functionalism and Structuralism.The core of the Malinowski’s Functionalism is to：1.observe a specific people；and 2.emphasize the importance of the people’s needs，that is，to pay overall attention to the relationship between the social elements and the expression of individual needs.

E.E.EvansPritchard，on the other hand，or perhaps more so RadcliffeBrown，plays a very important role in introducing Structuralism of social analysis into Functionalism.However，RadcliffeBrown contributed more energy to social comparison.Hence，he noticed comparable social structural relations while E.E.EvansPritchard focused more on his structural analysis within a specific society.That was a specific structural analysis based on investigation of function and a structural analysis in the sense of social internal time and space，among which the most famous and representative book is The Nuer.The Nuer lived in a segmentary system society without a unified central administration.However，this did not mean that there was no order in this society.On the contrary，a kind of reverse order was generated in the process of lineage’s natural segmentation.A dynamic balance created two indispensable elements of the society：1.Segmentation of social organizations from the topdown；and 2.Reunification of the segments from the bottomup.

The third reason is that，different from RadcliffeBrown’s social comparison，E.E.EvansPritchard depended more on using the analysis of a society to inspire us to reflect comparatively on the society that we constantly see and hear and with which we are very familiar.How a modern society generates order had been bothering western political philosophers，for example Hobbes，since the beginning of modernity.They tried to create a kind of order dependent on external social power，and that kind of order was definitely quite different from the traditional one.However，from E.E.EvansPritchard’s view，the ideal schema constructed by Mr.Hobbes for the modern relations among strangers had no universal nature for man，but might only be a correct form of social organization from the view of the British political philosophers.On this point，the operational form of political organization in the Nuer’s society could be taken as a proof.Therefore，The Nuer is not only a classic anthropological ethnography，but is also a classic for methodology，even it is not excessive by taking it as a work model of general anthropological methodology.Doubtlessly，this kind of research and expression of methodology will be a good reference for those scholars who write ethnography as a narrative account.

Key Words：E.E.EvansPritchard；The Nuer；Functionalism；a segmentary system

References：

[1]E.E.EvansPritchard.The Nuer： A Description of the Modes of Livelihood and Political Institutions of A Nilotic People[M].Oxford： Oxford University Press.1940.

[2]Wu Wenzao.bulang jiaoshou de sixiang jiqi zai xueshu shang de gongxian （Prof.Brown’s Thought Background and Academic Contribution）[J].Sociology Field（Vol.9），1936，748：7.

[3]Max Gluckman.Custom and Conflict in Africa[M].Oxford： Basil Blackwell.1956.

[4] R.Jon McGee Richard L.Warms，eds.Anthropological Theory： An Introduction History[M].California： Mayfield Publishing Company.1996.

The Matrilineal Elements and Significance in Yi’s Social HistoryLiu Xiaoxin

（Language and Culture Program，Soka University of America，

1 University Drive，Aliso Viejo，CA 92656，USA

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，3339，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.05Abstract：The Yi is an ethnic group with various branches and a rich traditional culture.Although there are differences among different branches，matrilineal cultural elements exist in their realistic life to various degrees.The genealogies and the traditions of their epic poetry and literature all confirm that matrilineal culture is quite widespread among the Yi.This creates the conditions for the gender equality and for women to bring their intelligence and wisdoms into play，which is quite different from traditional HanChinese society in which women were living in a more depressive situation.

1. Matrilineal Elements in Legends and Literature

When we look back on Yi history，not only do we notice the subordinate status of women within a patriarcal system，but we also see all sorts of opportunities for gender equality and women’s development which seems caused by a respect for “the mother” and women.It is this aspect that gives the history of the Yi more vitality and luster.Thus，from the literature and oral history of Yi ethnic group，as well as the customs and rituals in their daily life，we can find very strong matrilineal factors.Although the society of the Liangshan Yi is patrilineal，and they do not take cousins born by mother’s sisters as members of their family，they still regard them as brothers and sisters，and are strictly prohibited to marry them.Varied phenomena within the Yi society indicate that this society is not so far away from the matrilineal clan.In the early Yuan Dynasty，it was still in the transition period from matrilineal to patrilineal clan.

2. Respect for “the Mother”

The attention paid to the female in Yi customs is an obvious difference from the HanChinese.The first thing to note is the respect for “the mother”.A matrilineal descent system is reflected in the concept of respect for the rights of both “the mother” and women in general.The Yi ’s idea of women’s power is that the mother is the greatest among all things；all discord is reconciled by the female.Through the epics or legends，such as Meige，The Creation of the World， and Three Girls Looking for The Sun etc.，the Yi praised women for their fairness，wisdom and hardworking. Furthermore，women，especially mothers，hold high status among the Yi.In ancient times，Yi women held a dominant social position.Women’s capability and status extend far beyond the family，and permeate in all aspects of human life and“all things”.

3. Respect for the Maternal Relatives

Yi ’s property inheritance is passed down from father to son.The family branches of the LiangshanYi are naturally their most important social organizations.Although these organizations do not mirror matrilineal clans，the Mother’s brother and maternal relatives occupy an important position in the life of the Yi .Yi proverbs say：“he who can not recite his patrilineal genealogy is not recognized by his clan；he who can not recite his mother’s brother’s genealogy，is not recognized by his relatives.”Another proverb says：“ there are thousands of ways for recognizing relatives，and the mother’s brother is the first.”At critical moments，the mother’s brother will step forward bravely，support and protect his nephew.The woman who marries into another’s family will never be lonely as “spilled water ” or a little daughterinlaw who eats humble pie， but she will be firm and upright family member who has a strong networks built by her mother and maternal relatives.Therefore，her husband does not dare to bully her.Sometimes， a woman can organize a meeting for her sisters in order to help them to revenge their enemy，and personally leads troops for the fight.All these manners and events could not be expected to happen in a patrilineal society，however，that is recognized and supported in the Yi society.This system，to a large extent，inhibits unlimited expansion of male power，and protects a woman ’s rights and interests.

4. An Expression of Gender Equality

There are“ Women’s Houses”or“Communal Houses”in many places of the Yi .The“Women’s Houses” provide a mutual communication space for the young men and women.Such kind of communication is encouraged by the family and society.Although this kind of free communication between young men and women also has certain limitations，if compared with HanChinese and other ethnic groups under the bondage of feudal ethical code，Yi youth who grow up in such relaxed environment enjoy more happiness from love and marriage.

5. Respect for the Rights and Capability of Women

Looking at Yi’s society and the components of a Yi family，although the male is at the center，it seems that a woman’s power and status is higher than men’s.For examples historically，the wife managed the family and controlled the use of property and slaves.Thus，the power of the housewife was actually was than that of the master.The price of a woman was far higher than that of a man in the slave trade；and the compensation value of a woman’s life was higher than that of a man’s.Most Black Yi were afraid of their wives.For example，a wife could beat her husband，but the husband didn’t dare to beat his wife；it was not a big issue if the husband was forced to death or killed by his wife，but it would be a huge disaster if the husband killed or forced his wife to her death.This was because the maternal relatives of the wife would come to demand a large amount of life compensation or would kill the husband.Therefore，the Yi were very much afraid for their wives to commit suicide.In Liangshan Yi society，those women who had outstanding talent，just like those men who had outstanding talent，could be selected as the head.It is precisely because of the respect for women’s rights，dignity and management capacity that some outstanding female talents appeared in Yi society and achieved admirable careers.

6. In Praise of the Female Form and Morality

“ Beauty Contests” held during the torch festival，created a lot of pageantry，in which women were praised in a natural，healthy way，giving women a sense of confidence.It gives the feeling that an ethnic group with such a traditional culture is full of vigour and progressive spirit.The females who grow up in such a cultural atmosphere are free，and full of selfesteem and confidence.

Key Words：the Yi；matrilineal elements；gender equality

References：

[1]Hu Qingjun.liangsshan yizu nulizhi shehui xingtai （Social Form of the Slavery System of the Yi Ethnic Group in Liangshan）[M].Beijing： Zhongguo shehui kexue chubanshe，1985.

[2]Jiang Yingliang. liangshan yizu de nuli zhidu （Slavery System of the Yi Ethnic Group in Liangshan ）[M].Guangzhou： Editorial Committee of Zhuhai University，1948.

[3]Jin Chaorong.“meige” guli： yaoanxian mayouping yizu minzu minjian chuantong wenhua diaocha baogao （Hometown of “Meige”： A Survey Report on Traditional Folk Culture of Yi Villages in Mayouping of Yaoan County ）[J].Yi Culture，2008，（4）：5055

[4]Paul Lafargue.La Religion Du Capital [M].Wang Ziye（translated），Beijing： Sanlian shudian，1963.

[5]Lin Yaohua.liangshan yijia （Yi People in Liangshan）[M].Kunming： Yunnan renmin chubanshe，2003.

[6]Liu Yaohan.cong liangshan yizu xipu kan tade fuxi shizuzhi he shizu nulizhi （ Observing the Patriarchal Clan System and Clan Slavery System from the Genealogy of the Yi in Liangshan ）[A]//yizu shehui lishi diaocga yanjiu wenji（A Collection of Surveys and Studies on the Yi’s Social History）[C].Beijing： Minzu chubanshe，1980.

[7]Liu Yu.liangshan yizu yingxiong shidai （The Hero Era of the Yi in Liangshan）[M].Kunming： Yunnan renmin chubanshe，1999.

[8]Legendre，A.F.Indigenous Nationalities in West China—Physical and Anthropological Studies on Luoluo People[J]// Zhang Chunliangetc.（translated），Studies on Slavery System of the Yi in Liangshan，1978 （1）.

[9]Ma Xueliang. yunnan yizu lisu yanjiu wenji （A Collection of Works on Ritual and Customs of the Yi in Yunnan ）[M].Chengdu： Sichuan minzu chubanshe，1983.

[10]Qumu Yuezhi.liangshan baiyi qumu shizu shijia （ Qumu Clan of White Yi in Liangshan） [M].Kunming：Yunnan renmin chubanshe，1993.

[11]Rui Yifu. yunwu shehui kexue dacidian·dishice·renleixue（Yunwu Social Sciences Dictionary·Vol.10·Anthropology） [M].Taibei： Taiwan shanwu yinshuguan gufen youxian gongsi，1975.

[12]Su Shaoxiang，Li Yuxing，Ke Lv（told），Jimu Reke（collected）.chuorilabu zhengfu nverguo （ChuoriLabu Conquering the Female Kingdom ）[A]// Folk Literature Resources of the Nationalities in Chuxiong（Vol.3） A Collection of Folk Stories of the Yi[C].Chuxiong： Compiled by Chuxiong Yi Culture Research Institute，1982：628.

[13]Xiao Huihua. shizu de taiyang—cong yizu shishi，shenhua he minsu zhong kan yizu nvxing congbai ji nvnu（The Sun of Clan—Seeing Female Worship and Female Power of the Yi from the Epic，Myth and Folk Custom of the Yi）[J].Yi Culture，2009 （1）：3540.

[14]Nakane Chie.muxi zhidu de jiegou fenxi（Structural Analysis of Matrilineal System）[J].Zhou Xin（translated）.World EthnoNational Studies，1989 （1）：3440.

A Study on Modernity，Promotion Mechanism and the Mode

of the Tibetan Buddhist CultureLIU Junzhe

（College of Politics，Southwest University for Nationalities，Chengdu，Sichuan，610041，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，4049，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.06Abstract：Tibetan Buddhist culture is very rich and nuanced，and has a far-reaching influence on the majority of believers.However，at present，while popularizing and promoting Tibetan Buddhist culture，we are faced with a series of restrictive factors.For instance，while popularizing and promoting the knowledge contained in Tibetan Buddhist culture，the cognition level of the most believers of Tibetan Buddhism is generally low，the popularization and promotion of Tibetan Buddhist culture is severely lacking in education.

Therefore，we need to establish a wide range of mechanisms for promoting Tibetan Buddhist culture，including：（i）faith mechanisms，（ii）guarantee and supervision mechanisms，（iii）practice mechanisms，（iv）innovation mechanisms，and（v）construction mechanisms.This will ensure smooth development and achieve practical results.The meaning of the faith mechanism is to ensure that the majority of believers’ rights in the freedom of faith.The guarantee mechanism refers to the principles and regulations for popularizing and promoting Tibetan Buddhist culture.The supervision mechanism refers to the principles and regulations for supervising and inspecting the implementation of the various systems，law，and funding arrangements during the process of promoting Tibetan Buddhist culture.The power mechanism mainly includes four driving forces — reform，education，publicity and research.

The practice mechanism refers to the principles and regulations for various activities related to promotion of Tibetan Buddhist culture.These include，for example，publicity and educational activities，festival activities，research activities，religious cultural meetings，ritual activities，pilgrimages to mountain，lake or prayer wheel.The innovation mechanism includes the establishment of regulations that encourage the talents of Tibetan Buddhist cultural promotion to illustrate，liberate one’ s mind，stimulate contests in academic fields， develop new regulations，improve a new social environment，and produce creative and pioneering works.The construction mechanism includes the construction of Tibetan Buddhist cultural activities site，a Tibetan Buddhist cultural research base，Tibetan Buddhist cultural facilities，Tibetan Buddhist cultural tourism resources，Tibetan Buddhist culture publicity media and Tibetan Buddhist cultural products，etc.

In addition，we also need to establish a Tibetan Buddhist cultural promotion mode，such as a mode of level and structure，in which we regard the organizations，temples，ordinary believers，monks and nuns，books，publicity media，performance sites as the foundation for promoting Tibetan Buddhist culture.Then，the“living Buddha”reincarnation system，transmission system of the various sects，the ranking system of the clergy，the rules，monasticism，religious rituals and religious ceremonies of the temple will be promoted as the middle level.The discussion and explanation of Buddhist doctrine or theory，concept，and category will be understood as the senior level.Then Tibetan Buddhist culture will be promoted from the various levels. The critical inheritance mode is where we need to conduct a creative transformation in the new historical conditions，provide a new interpretation and updating according to the needs of the new socialist cultural construction，and then，realize the conversion value while we are critically inheriting Tibetan Buddhist culture.The diversity mode is the one in which we cannot separate the promotion of Tibetan Buddhist culture from the various forms of structure and multi-channel model.Only by depending on various forms of structure and multi-channel models，can Tibetan Buddhist culture be widely advocated，and understood by the cadres and the masses or believers.The faith-construction mode is the one in which，in addition to the faith，we should put Tibetan Buddhist culture into the Tibetan culture construction category，conduct deeper research and interpretation，spread and inherit by taking it as a culture.

The last mode is the internal-external-balance of space mode in which we should not only promote Tibetan Buddhist culture to other areas of China，but also should give full consideration to the possible goal and practical measure of spreading it to the world.Finally we should also consider modernity，nationalism，popularity and effectiveness during the process of promotion.

The concept of modernity is to enable Tibetan Buddhist culture to adapt to socialism，with the result of it promoting the development of economic culture，social harmony and the stability of the Tibetan area.Nationalism，on the one hand，will take Tibetan Buddhist culture as an important part of the Chinese culture which is inseparable from the culture of the Chinese nation.On the other hand，Tibetan Buddhist culture is the unique culture of the Tibetan people.Therefore，it should fully reflect Tibetan characteristics.Popularity refers to the idea that the basic content and main characteristics of Tibetan Buddhist culture should be understandable by most Tibetan cadres，the general public and people of other ethnic groups，and can not be taken as the sole rights of Tibetan Buddhist monks and researchers.Effectiveness refers to the actual effect of the promotion of Tibetan Buddhist culture.It should be a spiritual power that encourages people，enhances the realm of people’s minds，strengthens the unity of all nationalities，creates a cohesion among the people and builds a better Tibetan area.

Key Words：Tibetan Buddhist culture；promotion；mechanism；mode

References：

[1]Max Weber.The Protestant Ethic and The Spirit of Capitalism [M].//Chen Weigang，Xu Pei，Wang Meixiu，Han Shuifa et al.（translated）.weibo wenji （ Collected Works of Weber） （Vol.1）.Beijing： Zhongguo guangbo dianshi chubanshe，2000.

[2] liening wenji（Selected works of Lenin）（vol.4）[M].Bejing： Renmin chubanshe，1995：172.

[3]zhonggong zhongyang guanyu shenhua wenhua tizhi gaige，tuidong shehui zhuyi wenhua dafazhang dafangrong ruogan zhongda wenti de jueding（danxingben）（The CPC central Committee’s Decision on Several Major Issues Relate to Deepening the Reform of the Cultural Management System，Promoting Socialist Cultural Development and Prosperity）（separate edition）[Z].Beijing：Renmin chubanshe，2011.

[4]Huare Duojie. zangchuan fojiao wenhua de shisuhua jiqi dongyin chuyi （The Secularism of Tibetan Buddhist Culture and Its Reasons）[J].China Tibetology，2009，（2）：4748.

[5]Wei Dong.dangqian zangchuan fojiao wenhua renzhi xianzhuang jiqi duice （The Current Cognitive Situation of Tibetan Buddhist culture and Its Countermeasures）[J].China Religion，2011，（10）.

[6]Feng Youlan.sansongtang quanji （Vol.4）（Sansongtang Complete Works）[M].Zhengzhou：Henan renmin chubanshe，2001：500.

[7]Yang Xuezheng.yunnan zongjiao qingshi baogao （Religious Situation Report of Yunnan）[R].Kunming： Yunnan daxue chubanshe，2010：109110.

[8] HansGeorg Gadamer.Quanshixue I—zhenli yu fangfa （Truth and Method）[M].Hong Handing（translated）.Beijing： Shangwu yishuguan，2007.

On the Historical Development and the Position of Tibetan CitiesHE Yimin，FU Zhigang，DENG Zhen

（College of History and Culture，Sichuan University，Chengdu，Sichuan ，610065，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，5060，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.07Abstract：Although Tibetan cities formed relatively late and underwent a long process from primitive settlement to forts，to rudiment cities and finally city formation，they have an important position and role in the process of the historical development of Tibet.The natural and geographical conditions in northwest Tibet are relatively poor，and not favorable for man’s survival and development.Therefore this region has a smaller population，a more backward economy，and a smaller number of cities.Moreover，the scale of the cities is small.However，the natural and geographical conditions in southeast Tibet are relatively better，especially the area of the Lhasa Valley which is famous as“the western paradise”.Therefore，the most important Tibetan cities are concentrated mainly in the Three River（Yalongzangbu，Nianchu and Lhasa）Region of southeast Tibet.

During the period of the powerful Tubo Kingdom，Lhasa，as the capital，played an important role.The formation of Lhasa city at that time was an indicator that the status of Tibetan cities had stepped into a new stage of development.Throughout the development of the history of Lhasa city，we find that the rise and development of the city were inseparable from the unique social and historical development of Tibet.Lhasa，relying on its advantageous natural environment，developed a mixed agriculture and animal husbandry economy，convenient transportation and an advantageous strategic location，became the political center of the Tubo Kingdom，thus，took the lead in urban development.Lhasa played an important function as the political，economic and cultural center of Tibet.Its city function was the most perfect among the various cities and towns in Tibet.The important position of Lhasa in Tibet’s social and economic development is still unshakable.From the peaceful liberation of Tibet until today’s reform and opening up，Lhasa is a regional political center due to its function of being capital of the Tibet autonomous region.Therefore，the speed of its development is the quickest and its scale is the largest in Tibetan region.

In addition to Lhasa，other important cities developed during different historical periods of Tibet.They were regional political，military centers，and played an important role in the development of Tibet.By the middle of the thirteenth century，with the establishment of the local government of Sakya in Tibet，Shigatse，the seat of Sakya rose and replaced Lhasa’s position，and became the center of the Tibetan region.In the early fourteenth century，the Phagdru regime replaced the wanhu administrative system to the Dazongxi administrative regional system.This promoted the development of Sangzuzizong city （today’s Shigatse）as one of the 13 zong （administrative region）.Especially with the establishment of the Tashilhunpo and its becoming the seat of the Panchen Lama，Shigatse Zong then became the administrative and religious center of the rear area of Tibet and led the development of the rear area of Tibet.

Tibetan cities had now become regional political and military centers which promoted social development and change in Tibet.They had the important function of aggregation and radiation，and played a leading role in the development of the regional economy.Tibetan cities are also the important vehicles for religious culture.They are influenced strongly by religion，and had outstanding religious cultural functions.

From the Qing dynasty to the Republic China，in addition to the capital Lhasa，Shigatse，Jiangzi，Yadong，Pali，Nielamu，Jilong and Changdu.had reached a certain scale of cities and towns.These cities and towns were not only the political and religious centers of Tibet，but also the centers of the business networks at all levels，as well as the centers of exchange and transportation.They were the economic and trade centers of Tibet.The rise of Changdu and Jiangzi was closely related to their communication and transportation and trade status.

After the Qing Dynasty，trade connections between Tibet and India and Nepal continuously grew closer.This promoted the rise and development of the border trade city.It was the opening of treaty ports at the end of Qing dynasty that made Yadong and Jiangzi cities develop rapidly.This，in turn，increased the personnel exchanges and the dissemination of culture，enabling Tibetan cities gradually to develop into a network of linkages and communication with the various neighboring countries.

Tibet is located in the main part of the QinghaiTibet Plateau region；it covers a vast area；neighbors with many countries；and holds a very important strategic position.Therefore，Tibetan cities have an important position and role in the national strategy for consolidating the national defense and the construction of the frontier.These are the cornerstones of the central government in their administering Tibet.

For a long time，Tibet has had very close connections with Central China in terms of economic and cultural exchanges，especially after Tibet came under the direct jurisdiction of China during the Yuan Dynasty.Tibetan cities have also held an important position and role in economic and cultural interactions with Central China.They have been given full play in safeguarding national unity，ethnic integration and the border consolidation.“To Develop the Area and Frontier”is the interpretation of Tibetan cities regarding to their status and role in the national and regional levels.

Due to the influences of various factors，including the geographical environment of the high plateau，the less developed methods of agricultural and animal husbandry production，and small population，the development of the functions of most Tibetan cities has not been perfect，and actually has been relatively slow.Except for Lhasa and a few other cities，the function and structure of most other cities is single and that has limited their promotion within regional development.However，Tibetan cities，as Tibet’s regional political，economic and religious centers，not only have an important status in the Tibetan area，and have played a great role in the social，economic and cultural development of Tibet，but also，as main components of Chinese cities，they have an important status and have played an important role in the process of Chinese history.

As a unique form of civilization，Tibetan cities have made an important contribution to the development of the world civilizations，and hold an important position among the world’s cities.

Key Words：Tibet；cities；historical position

References：

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[20]He Ning.weizang tong zhi（History of Central Tibet）（Vol.12）[M].blockprinted edition in Qianlong Period.

[21]qingchao wenxian tongkao（General Examination on Qing Literatures）（Vol.292）[M].also see（Qing） lasa tingzhi bupian·gaikuang （Additional Text to Lhasa Chronicle·Overview）[M].Zhang Yuxin ed.zhonguo xizang ji ganqingchuandian zangqu fangzhi huibian（Chronicles of Tibet and Tibetan Areas in Gansu，Qinghai Sichuan and Yunnan）（Vol.6）[M].Beijing： Xueyuan chubanshe，2003：16.

[22]Yang Jiamin，Zhao Xinyu，Yang Huan.xizang jianzhu de lishi wenhua（Historical Culture of Tibet Constructions） [M]Xining： Qinghai renmin chubanshe，2003：89.

[23]The Fifth Dalai Lama.xizangwang chenji，（The History of Tibetan Kingdom）[M].Liu Liqian（translated）Beijing： Minzu chubanshe，2000：92.

[24]He Ke ed.xizangzong ji zong yixia xingzheng zuzhi zhi yanjiu （Research on“Zong”and Other Administrative Organizations Under“Zong” Level in Tibet [M].Mongolian and Tibetan Affairs Commission.1976：3.

[25]Zeng Guoqing.qingdai zangshi yanjiu （Studies of Tibetan History in Qing Dynasty[M].Lhasa： Xizang renmin chubanshe.1999：79.

[26]Ren Naiqiang.xikang tujing·min supian（Xikang·Folklore）[M] New Asia Society，1933：250.

[27]Wu Fengpei.qingji chouzang zoudu·zhangyintang zoudu（Submissions to Emperors and Official Documents Related to Tibet in Qing Dynasty·ZhangYintang’s Submissions）（Vol.1）[M].Beijing： Microcopy Center of National Library，2009：14.

[28]A.Lamb.The McMahon Line： A Study in the Relations between India，China and Tibet from 1904 to 1914.Vol.11.London.1966：415.Cognition on the Evolution of the Politics，Economy and Customs

in Danba County over One Hundred Years

—— Taking the Establishment and Development

of Zhanggutun as a Case StudyQin Heping

（Southwest Nationalities Research Institute，Southwest University for Nationalities，

Chengdu，Sichuan，610041，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，6167，2013（CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.08Abstract：Danba lies in the eastern part of Ganzi Prefecture.In addition to the famous “Kingdom of Thousands Stone Towers”，“The Valley of Beauty”，and more ，it has many rich agricultural products.The typical food of the area includes bacon，steamed corn bread and pickled cabbage soup，etc.The customs are quite different from other counties in Tibetan areas.Furthermore，Zhanggutun was one of the five tun（an administrative area similar to a county） under Maogongting（similar to a prefecture），which accepted the jurisdiction of Chengmianlongdao（similar to a province） during the Qing Dynasty.At the end of the Qing，it was ruled by Bianwu Dachen（the minister who manages affairs of borderlands） from the Sichuan borderland.Now it belongs to Ganzi Tibetan Autonomous Prefecture and has already separated from the Qiarong Tibetan region—What are the reasons for the current situation ？ In addition，it is worthy of a deep exploration on Zhanggutun’s role in implementing the policy of gaituguiliu（the replacement of native officials with royal appointed officials），the abolishment of tun，and the founding of the county in the Danba area.

In the 41st year of Qianlong（1776），after pacifying “the chaos of DaXiao Jinchuan”，the Qing government，in order to prevent trouble before it happened，replaced the tusi（native official） system with a tutun（a system in which soldiers work as farmers during times of peace） system，and founded Meinuoting（Maogong，today’s Xiaojin county） administrative region and Lewuweiting（Dajin County） administrative region，in consideration of the geographical environment and historical factors.In the 43rd year of Qianlong（1778），Techenge，the General of Chengdu，submitted to the royal court for their consideration，taking Meinuo as the key site to abolish Aerguting（Lewuweiting） administrative region and combine it with Meinuo.Then change its name to Maogongting，and manage the administrative affairs by Tongzhi（a rank of official） and subsequently rule four tun，including Zhanggu，Fugong，Conghua and Suijing.Among these four tun，Zhanggutun was founded by the side of the Xiahe River of Baigaishan，the junction of Dajinchuan and Xiaojinchuan，and neighbored by Zhangguxun Station.Later the Qing Government perfected the official tenure and promotion system of the regional Tunwuyuan（officials dealing with the affairs of the tun）.

In addition to the active establishment of Zhanggutun，the Qing government also implemented the same system in other areas.In August of the 30th year of Guangxu（1904），Xiliang built Luhuotun administrative region in consideration of the social situation of the varied areas in Ganzi and Tibet.The founding of Luhuotun changed the situation of looser ties with the royal court to a direct management from the court hence the Qing government controlled the region of the five former Huoer tusi（native officials of Huoer）.In the third year of Xuantong（1911），the Qing government abolished tusi，qianhu（a hereditary official post） or baihu（a hereditary official post） of Badi，Bawang，Dandong and Geshiza，and established a county named as Danba.

The establishment and development of Zhanggutun brought a fusion and development of religion，economics and culture to the Danba region.Concerning religion，the sacred Mt.Muoerduo was promoted as a national deity and supported by the royal court due to its sudden presence of “magic” in helping the Qing army to defeat the Rebel Army in Jinchuan tusi’s rebellion.The local officials would，on behalf of the emperor，prepare three different animal sacrifices，wine and fruits to worship the Mountain.At the same time，other traditional deities of HanChinese，such as Wenchang，Guandi，Guanyin，Chenghuang，and the Dragon King were also imported into Danba.In spring and autumn，the officials of Zhanggutun would give a donation for worshipping these deities and all officials and the general public would participate in these ritual activities.

Regarding natural products，Danba is located in the transitional region between the high plateau and plains. Though agricultural economics has an important position，the kinds of crops are not so varied and production is limited.After the Qing government pacified Jinchuan，the Qing government implemented a series of preferential policies，including providing lands，traveling expenses，farming tools and farm cattle etc.in order to encourage migration.Following the arrival of these migrants，corn，potato and other fruits and vegetables that had been planted in central China for a long time were gradually imported to the area.The new plants meant new ingredients.New vegetables replaced tea brick and became the source of vitamin C and unique culinary arts were formed correspondingly.Special food made from the mixture of corn，round root pickled cabbage and bacon became a characteristic of the regional diet.

With regards to agriculture，after the establishment of Zhanggutun，in addition to the providing of lands and farm cattle，the related officials of the Qing dynasty also imported a large amount of plants and varied farm tools to encourage production，and even provided funds to encourage those craftsmen in the army to make farming tools with swords and spears.The increasing and wide use of varied farming tools improved upon traditional farming and promoted productivity，thus，agriculture turned into an intensive cultivation that promoted the development in Danban，especially in river valleys and lower mountain areas.Every year it had two harvest seasons and the position of agriculture became more and more important.

In terms of construction，the local people of the upper reaches of Minjiang River and the watersheds of DaoXiao Jinchuan were used to using local materials，and built houses with stones throughout history.Later，the struggles in the local areas were fierce and the height of stone houses became higher and higher，and its defensive function became more obvious.In the middle of the Qing Dynasty，the style of stone towers had a new development.In addition to the high，large and firm characteristics of the stone towers，the possibility of using firelocks was also considered.The shape of the window changed to the style of a wide inside and a narrow outside for the convenience of observing and attacking.After the Qing army pacified Jinchuan，people considered that though the original stone towers were tall and firm，they were not convenient for daily life，and so，the dwelling style（tower house） of Xiao Jinchuan was imported，and since that time，the tower house replaced the stone tower and became the main dwelling style of Danba.The traditional guardtype watchtowers and livable tower house correspond with each other and formed the unique dwelling style of Danba.

In conclusion，when talking in terms of politics，Danba completed its system construction and management standardization by starting from tusi to tun，and then transformed to a county in Qing dynasty.In addition，Zhanggutun’s role as a “wedge” weakened tusi Mingzheng’s power and controlled other tusi.Therefore，the Qing government lent the tun system to Huoer region and established Luhuotun which echoed that of Dajianluting，and thus，controlled the northern part of the Kang.Then，again led a converging attack together with Zhanggutun，and abolished the Geshiza tusi and established a county.Because the action of gaituguiliu on the borderland of Sichuan at the end of Qing dynasty was led by Zhao Erfeng and Fu Songqiu，and belonged to the Sichuan Borderland Minister Yamen（official court）’s political affairs，Zhanggutun naturally separated itself from the rule of Maogongting and turned to the rule of Borderland Affair Minister Yamen.That is also the historical origin for present Danba county’s belonging to Ganzi Prefecture.

In terms of religion，the importing of new deities due to the establishment of Zhanggutun created a complete system of deities of the region.The deities played their own roles and satisfied the spiritual needs of the varied people.Concerning economics，the establishment of tun absorbed new migrants and speeded up the fusion of ethnic groups.Moreover，the continuous influx of newcomers brought corn，potato and other fruits and vegetables that increased food varieties，changed the original way of cooking，and created an unique diet culture.The change of ingredients stimulated the improvement or change of farming methods，and intensive farming formed gradually.All descriptions above indicate the evolution of society，the economy and culture in Danba over one hundred years.

Key Words：Zhanggutun；Danba；politics；religion；agriculture；construction

References：

[1]Editorial Team of Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnanat the End of Qing，Sichuan Provincial Ethnic Research Institute.wenhai zunzhi chaban dege tusi xiandian banli qingxing ji zhuwo，zhanggu，zhandui gaishe tunyuan zhe（Wenhai’s Investigation Report on Dege Tusi’s Land Contribution Case and the Memorial of Setting up Tun in Zhu Wo，Zhanggu，Zhangdui ）[G]// qingmo chuandian bianwu danan shiliao（Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnan at the End of Qing）（Vol.1）.Beijing： Zhonghua shuju，1989.

[2]Editorial Team of Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnanat the End of Qing，Sichuan Provincial Ethnic Research Institute.xiliang，chuohabu huizou zhanggu gaishe luhuo tunwu pian（Xiliang and Cuobuha’s Memorial of Changing Zhanggu as Luhuotun）[G]// qingmo chuandian bianwu danan shiliao（Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnan at the End of Qing）（Vol.2），Beijing： Zhonghua shuju，1989.

[3]Editorial Team of Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnan at the End of Qing，Sichuan Provincial Ethnic People Research Institute.zhaoerfeng zhidian junjichu yantu fenkong zhangguan gousuo yingshouhui zhangdui（Zhao Erfeng Reporting to Military Office about the Ruthlessness of Officials in Zhan and Suggesting to Take Zhandui Back）[G].Qingmo chuandian bianwu danan shiliao（Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnan at the End of Qing）（Vol.2），Beijing： Zhonghua shuju，1989.

[4]Editorial Team of Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnanat the End of Qing，Sichuan Provincial Ethnic Research Institute.fusongqiu shiyu geshenza dengchu baixing gaishe danbaxia（Fu Songqiu Ordered People in Geshiza etc，to Establish Danba County）[G]//qingmo chuandian bianwu danan shiliao（Archive and Historical Materials Related to Borderland Affairs of Sichuan and Yunnan at the End of Qing）（Vol.2），Beijing： Zhonghua shuju，1989.

[5]Ren Naiqiang.danba shicha baogao（An Inspection Report of Danba）[R].bian zheng，Vol.3.

Thoughts on the Construction of the Legal Rule of Social

Management in Ethnic Autonomous RegionsGU Huaxiang

（College of Law and Economics，Xinjiang Normal University，Urumqi，Xinjiang，830054，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，6874，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.09Abstract：Social management in Ethnic Autonomous Regions （ hereafter，called EAR） is directly related to the overall situation of China.At present，the state has implemented a series of policies and measures to promote the reform，development and stability of EAR.These are policies that not only put the EAR within an important period of strategic opportunities，but also within a period of highlighting social contradictions.Hence，the problems related to social management have been revealed.New contradictions，forms and contents faced by the social management of EAR have become more complex.As its specificity becomes more prominent；the task is more arduous；and the requirements to the rule of law become much higher.

1.The construction of legal rule is the basic path for the strengthening and creating innovations in the social management of the EAR.

The construction of legal rule in the EAR is shouldering an important mission by the strengthening and innovation of social management.Judging from government management and service，we notice that the transformation of governmental functions in the EAR is still not in place.Judging from the coordination of social organizations，we notice that the most prominent problem is that the development of social organizations in the EAR is still not mature.

Strengthening the construction of legal rule is an important part of improving the social management mechanism in the EAR.The use of judicial confirmation，protection，supervision，and control functions could provide fair and effective legal guarantees for achieving social management and services，thereby allowing the main body of social management perform their duties according to law.The promotion of government and organizations，especially those social management institutions，and social organizations authorized by law，to implement the social management and services in accordance with law，will be beneficial because it will reduce and eliminate local and departmental protectionism，and insure the consistent and correct implementation of national law in the EAR.

2.Upholding legal rule is the basic principle that must be followed during the period of strengthening and creating innovations in the social management of the EAR.

The strengthening and creating innovations in the social management of the EAR must strictly follow the principles of the constitution；adhere to scientific and democratic decisions；further promote those decision mechanisms which combines public participation，expert evaluation and government decision so as to guarantee a scientific and correct decision.Moreover，it is necessary to deepen social management innovation and administrative system reform in the EAR；promote the transformation and innovation of government functions；and accelerate the establishment of an operating mechanism in which decisionmaking，execution，and supervision coordinate and restrict each other.At the same time，we should insist on legal，scientific and democratic decisionmaking；increase the degree of openness of the decisionmaking process and its results；and further improve the decisionmaking responsibility and accountability of social management innovation.

The process of strengthening and making the social management of the EAR more innovative must strictly follow the “peopleoriented” principle.Adhering to the “peopleoriented” principle means to coordinate various elements，including development，stability and people’s livelihood；the constant improvement of the legal system of social management；the strengthening of the construction of legal rule；and never simply，to talk mechanically about management or innovation.Adhering to the “peopleoriented” principle means ensuring that the fruits of development benefit all the people；ensuring that the ideas of the CCP have really been implemented in the concrete practice of social construction and social management innovation in the EAR；ensuring that the fruits of reform and development could be shared by all ethnic groups；ensuring that all individuals who contribute differently are able to benefit from the social economic development ；ensuring that every member of society receives respect and recognition；and ensuring that every member of society acquires allround development.

3.Strengthening and creating innovations in the social management of the EAR must actively improve legal measures.

Complete legal rule is the fundamental guarantee for resolving social contradictions in the EAR.To resolve social contradictions legally is the basic method that must be followed in strengthening and innovating social management in the EAR.Its focus is on ensuring and improving people’s livelihood，strengthening social construction，resolving social contradictions，maintaining social harmony and stability，and consolidating and developing ethnic unity.The construction of legal rule in the EAR should strengthen the prospective，systematic，sustainable and scientific research on social management innovation.

To strengthen the construction of legal rule，and constantly improve legal measures is the route one must take to strengthen and transform social management in the EAR.We should always insist that all rights belong to the people of all ethnic groups and should adhere to the unity of the legal system.In the process of ruling the state by law，ruling the area by law，and building a socialist country ruled by law，we should promote the construction of the legal rule of social management；implement various legal measures of strengthening and innovating the social management，and insist on the Scientific Outlook on Development throughout the whole process of legal construction of social management in the EAR. In doing so，we create a favorable legal environment for promoting “leapstyle development” and the longterm stability of the EAR.

Key Words：ethnic autonomous regions；social management；legal rule construction

References：

[1]Gu Huaxiang.“luhai” bingzhong，goujian duiwai kaifang xingeju —“guowuyuan guanyu zhichi kashen huoerguosi jingji kaifaqu jianshe de ruogang yijian”jiedu（Valuing Both of “the Land and Sea”，Constructing New Open Pattern—An Interpretation to “Several Suggestions of the State Council on Supporting the Construction of KashiHuoerguosi Economic Area for Development”[J].Xinjiang Today，2011（12）.

[2]Qin Hua，Xiang Chunlin.shehui guanli chuangxin shi wodang mianling de xinketi（The Innovation of Social Management Becomes a New Topic of Our Party）.[EB/OL].http：//theory.people.com.cn/GB/14086754.html.

[3]（Northern Song）Wang Anshi.wang wengong wenji ·zhougong（Anthology of Wang Wengong·Zhou Gong）[M].Shaihai：Shaihai renmin chubanshe，1974.

[4]Li Dazhao.lidazhou xuanji （Anthology of Li Dazhao）[M].Beijing： Renmin wenxue chubanshe，1959：55.

[5]Zhou Enlai.women zhuzhang minzu quyu zizhi，ba geminzu tuanjiecheng yige dajiating（We Support Nationalities Regions’ Autonomy and the Unity of Varied Nationalities Within A Big Family）[A].Literature Research Institute of The Central Committee of CCP and the CCP Committee of Xinjiang Uygur Autonomous Region ed. Literature Selected Related to Work in Xinjiang （19492010）[C].Beijing： Zhongyang wenxian chubanshe，2010：45.

[6]Wen Jiabao.zai shiyijie quanguo renda erci huiyishang de zhengfu gongzuo baogao（Government Work Report in the Second Session of the 11th National People’s Congress ）[N].Renmin ribao，200936（1）.

[7]Zhang Yang.wei jianshe zhongguo tese shehuizhuyi fazhi zhengfu nuli fendou —guowuyuan erling yiyinian fazhi gonguzo zongsu （Make Efforts on Constructing a LawBased Government Under Socialism with Chinese Characteristics—Summary of Legal Works in 2011 by the State Council）[N].Renmin ribao，20111229（6）.

[8]Karl Marx.makesi enkesi xuanji （Anthology of Marx and Engels） （Vol.1）[M].Beijing： Renmin chubanshe，1972：24.

[9]Gu Huaxiang.jiaqiang he chuangxin shehui guanli de fazhi jianshe yanjiu（A Study on Legal Rule Construction of Strengthening and Innovating Social Management）[J].Journal of Chongqing Postal University（Social Sciences Edition），2012 （1）.

[10]Gu Huaxiang.lun dangdai zhongguo fazhan jinbu de gengben zhidu（A Discussion on the Basic System for Modern China’s Development and Progress—on Several Vital Issues Related to the System of Socialism with Chinese Characteristics） [J].Mao Zedong Thought Study，2011（6）.

[11]Li Peichuan.lun lifa （About Legislation）[M].Beijing： Zhongguo fazhi chubanshe，2011： 1112.

[12]Edgar Bodenheimer.falixue falv zhexue yu falv fangfa（Jurisprudence：The Philosophy and Method of The Law）[M].Deng Zhenhlai（translated）.Beijing： Zhongguo zhengfa daxue chubanshe，2004：233-234.

Institutional Dilemma and Reform Orientation for

Harmonious Development in Ethnic Autonomous Regions

—— Review on Research of Legal Guarantees for a

Harmonious Society in Ethnic Autonomous RegionsLI Jian

（The College of Law，Southwest University for Nationalities，Chengdu，Sichuan 610041，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，7578，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.10 Abstract：In recent years，there is a new trend in domestic ethnic relations within China and some new problems have been created.This new trend of ethnic difficulties has caused controversy in academic circles，and the core of the debates doubtlessly points to the basic system for adjusting ethnic relations—the system of regional ethnic autonomy.As a response to the concern of the real issues and the academic debates，Research of Legal Guarantees for a Harmonious Society in Ethnic Autonomous Regions（hereafter，Research） analyzes the situation and difficulties in building a harmonious society in an ethnic autonomous region from multiple perspectives.From the perspective of law，it starts with the investigation on the“legitimacy”and“effectiveness”of an ethnic regional autonomous system through an empirical attitude.

The publication，Research，starting from the analysis of characteristics of a regional ethnic autonomy，analyses those factors，including the external form，internal structure and content of right of self administration，and states that the system of ethnic regional autonomy is in accordance with the requirements of human rights protection of minorities，and the contemporary minorities’ existence and development，hence，it has rationality and legitimacy.Research states that the serious imbalances of regional economic development，irrational use of resources，environmental degradation，and serious poverty have restricted social harmony in the ethnic autonomous areas and the root of the dilemma is the“dilemma of the system”.In modern society，the law is the main means of social control，and therefore，the analysis on the ills of the system and taking measures to improve and eliminate the adverse effects caused by the system is the key to solve the problem.

After considering a detailed interpretation on the system issues that have influenced the effectiveness of present ethnic legislation，Research points out that the main task of the ethnic autonomous areas，in the long term，is still to speed up development and narrow the economic gap.Market reform，the development of the western region and the new rural construction are still the macro background for accelerating the development of ethnic autonomous areas.Research deeply analyses “Five Conflicts”，including the conflicts between ethnic policy and rules of the WTO；between ethnic policy and the policy of western regional development；between urbanization and new rural construction；between the exploitation of natural resources and ecological environmental protection；between ethnic customary law and state law；and subsequently describes and analyzes the realistic problems that must be faced while constructing harmonious development in ethnic autonomous areas.

Depending on the method of law analysis，the Research examines the existing problems regarding the principles，concepts and semantics of ethnic legislation，as well as the standardized logical structures and existing problems within the logical structures of the institutionalized system.It correctly finds a breakthrough — the root of system，depending on which to improve China’s ethnic autonomous system，and puts forward effective suggestions on the establishment and perfection of ethnic policy and ethnic law of China.Thus，it puts forward a reform scheme related to the construction of legal guarantees for the harmonious development of ethnic autonomous areas.The author believes that the relevant reform should take “effective coordination and reasonable balance for a multibenefit relationship” as the basic principle.In this regard，the first reform should be a coordination of fair competition and special protection.There exists a kind of unity of opposites between the two —fair competition is a universal principle，and embodies the requirements of “equality in form”；special protection is divided into two categories，including“preferential policies”and“special measures”.The goal of the former is antidiscrimination，and the latter aims to protect the ethnicity，ethnic culture and identity of varied ethnic groups.

Research states creatively，in an empirical manner，that we should determine appropriate developmental goals in consideration of the present status of economic conditions，social development，as well as the carrying capacity of the natural environment of a certain area — putting economic value as the main target if it is suitable.Otherwise，the value of the environment should be put first.The book stresses that the focus of the reform is to resolve the limitations created by a low level of education and economic development.

This book has a unique research perspective and a novel viewpoint，and is undoubtedly a good piece on the study of ethnic policy and law in recent years.The argument begins with empirical analysis and conclusions conform to practical recommendations.It has an important theoretical and practical significance in perfecting the ethnic autonomous system and legally protecting minority rights.

Key Words：Ethnic Autonomous Regions；Ethnic Autonomous System；legal guarantees

References：

[1]Wang Yunwu ed.minzu zizhi difangshehui hexie de fazhi baozhang yanjiu （Studies on the Social Harmony and Legal Guarantee in Ethnic Autonomous Regions）[M].Beijing： Zhongguo shehui kexue chubanshe，2012.

[2] Zhou Wei.minzu quyu zizhifa jieshi anli shizheng wenti yanjiu （Interpretation on the Law of Ethnic Autonomous Regions and Empirical Cases）[J].Journal of Southwest University for Nationalities，2002（7）.

[3]Zhu Lun.minzu gongzhi lun： dui dangdai duominzu guojia zuji zhengzhi shishi de renshi （Ethnic CoAdministration： Understanding of Political Facts in a Contemporary Nation with Multinationalities）[J].Social Sciences in China，2001（4）.

[4]Zhou Yong.shaoshuren qunli de fali（The Legal Principle of the Minority’s Rights ）[M].Beijing： Shehui kexue wenxian chubanshe，2002.

[5]Wei Seng.xisu de benzhi yu shenfa jizhi tanyuan（The Nature of Customs and Their Formation Mechanism）[J].Social Sciences in China，2000 （5）.

Review on the Research Papers about Qiang People in China in 2011ZHANG Shijun

（College of Tourism and History Culture，Southwest University for Nationalities，

Chengdu，Sichuan ，674100，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，7986，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.11Abstract：2011 is the first year of China’s“Twelfth FiveYear Plan”.Chinese scholarly experts on Qiang studies published a large number of high quality research results under the theoretical guidance of Marxism and socialism with Chinese characteristics.These studies have further enriched academic content of China’s Qiang.

We searched the China Academic Journal Network（CNKI）by typing“Qiang”as the key word，and found that in 2011 Chinese scholars had published a total of 79 articles.The research content of the articleswere relatively comprehensive.The following is a review of the status of China’s Qiang studies in 2011 from nine aspects，including research on history，economics，culture，religion，arts，physique，sports，literature and law.

The first is the research on history.Chinese scholars’ research on Qiang history mainly concentrated on the social management system，totem worship，ethnicity and settlement，and ethnic characteristics，for examples，Sun Hongkai’s the Relation between the Ancient Qiang and Modern Ethnic Groups of Qiang Language Family，and Yang Chengli’s Observing tusi System in Qiang Area from Archives of tusi.

The second is the research on economics.The research on Qiang economics mainly focused on the creative economy，tourism economics，people’s livelihood etc.，for example，Jing Dazhong’s New Exploration on Beichuan’s Creative Industry after the Disaster.

The third is the research on Qiang culture.The research on Qiang culture mainly concentrated on traditional festivals，weddings and etiquette，handicrafts etc.，for example，Rang Guangrong’s Brief Discussion on the Qiang Culture of Wenchuan，Zhang Shijun’s The Impact on the Intangible Culture of Ethnic Areas after Resettlement — Taking the Permanent Resettlement of Qiang after the May 12 Earthquake as an Example.

The fourth is the research on religion.This research mainly concentrated in the Qiang’s religious culture，Shibi and the Shibis’ scriptures，for examples，Kong Youzhuan’s The Path Choice on the Inheritance of Qiang Popular Religious Culture，Chen Anqiang’s Sacred Narratives on High Plateau Dwellings—Interpretation to the Religious Symbolic Meaning of Qiang Dwellings，and Dong Chanbao’s Exploration on Qiang’s View on Life and Death Contained in Shibi’s Scriptures.

The fifth is the research on Qiang arts.This research mainly focused on the art of architecture，the art of music and dance，and costume，for example，Zhang Gaopeng’s Study on the Regional Differences of Qiang Woman’s Traditional Costume and Yu Yonghong’s A Comparative Study on Tibetan，Qiang Costume and Baima Tibetan on the Border of Sichuan and Gansu.

The sixth is the physical research of the Qiang.This research mainly started from the medical perspective，for example，A Comparative Analysis on the Physical Status of College Students of Qiang and Han by Wu Wei.

The seventh is the research on Qiang sports.This research mainly focused on the sports culture and fitness activities of the Qiang，for example，Wu Wei’s Fitness Value of Qiang’s Traditional Sports.

The eighth is the research on literature.This research mainly concentrated on the myths and legends，folk stories and language transmission etc.，for example，Li Xianglin’s The Myths and Stories of Qiang as Folk Cultural Heritage and Li Xia’s About the Folk Narrative Poem of the Qiang： “Muanzhu and Douanzhu”.

The ninth is the research on the law of the Qiang.This research mainly focused on the relationship between Qiang customary law and national law；the function of customary law etc.，for examples，Long Daxuan’s the Contradition and Harmony between Customary Law of the Qiang and the National Law，and Kou Miao’s “Village Head” and “Duangong”： the Folk Judger in the Qiang Society.

The results of China’s Qiang studies mainly embodies the following characteristics：（i） paying attention to the research on important theoretical issues，（ii） combining basic research and countermeasure study；（iii），unifing the historical sense and realistic sense；and （iv） highlighting Qiang culture research together with the study of other issues.At the same time，there are more micro studies and less macro ones in Qiang studies.The deficiencies of Qiang studies are that researches have concentrated more on religion and arts and less on literature，law and history.We hope that Chinese scholars of Qiang studies will strengthen their future research on the topics that had been given less attention，and construct a situation where “all flowers bloom together ” in the Qiang studies.

Key Words：the year of 2011；Qiang studies；papers review

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Review on the Researches of the Prime Minister System

in Tubo KingdomHUANG Xinjian，SHI Shuo

（College of History and Culture，Sichuan University，Chengdu ，Sichuan 610065，China）

JOURNAL OF ETHNOLOGY，VOL.4，NO.1，8790，2013 （CN511731/C，in Chinese）

DOI：10.3969/j.issn.16749391.2013.01.12Abstract：In the more than 200 years history of the development of Tubo Kingdom，the Prime Minister System’s political influence is the deepest；its changes are the most numerous and its position is extremely important.This system has been a hotspot and focal point in Tibetology；and great achievements have been made from research.

The first achievement is the research on the Prime Minister system of the Tubo Kingdom.The research on the system itself is a core research topic of present scholars of Tibetology.This research is relatively indepth and has produced relatively fruitful results.Taiwan scholar，Mr.Lin Guanqun，has done macro studies on this system，for example：The Monk Prime Minister System of the Tubo in the Tang Dynasty，Analects of Tubo History in the Tang Dynasty and A Study on Prime Minister System of the Tubo in the Tang Dynasty.In addition to these relatively macro studies mentioned above，scholars of Tibetology have also conducted micro studies on the Prime Minister system of the Tubo Kingdom，for instance，Mr.Lin Guanquan’s Detailed Questions to Tubo’s “Shanlun chebu tuqu”— Wrong Records in New Book of Tang·Biography of Tubo， Question Regarding the Tubo’s “zhang gsum blon bzhi”—An Exploration on Ministers System of Tubo and the famous British Tibetologist H.E.Richardson’s Ministers of the Tibetan Kingdom.

The second achievement is the research on the prime ministers of the Tubo Kingdom.Scanning the studies of Prime Minister System of Tubo，we noticed that the research on the prime ministers is one of the important parts of the content；their achievements are relatively numerous and involve many historical figures.This kind of research can be found in Fan Guiqing’s Some Highlights of the Ministers of the Tubo Kingdom，Wangduo’s A Detailed Investigation of the Tubo’s Ministers’ Titles in Ancient Chinese Literary Documents， Chen Nan’s Research on Tubo’s Minister Shangjiezan — A Discussion on Several Periods Regarding the Change of Tubo Ministers System and Yang Ming’s Stories of the Tubo Minister Shanqixiner，etc.

The third achievement is the research on interaction between clan power and the Prime Minister System.In the more than 200 years history of the development of the Tubo Kingdom，clan power has been the core power of its development.The political struggle between “lun” （official title） of the two big clans and “Shan”（official title） of the maternal relatives of the royal court was one of the the basic characteristics of Tubo’s political life.As the core political position in the Tubo kingdom，the prime minister was the focus of competition among the various clans of the Tubo Kingdom，and their interaction also became the component of the Tubo Kingdom’s political ecology.Mr.Lin Guanqun’s Clans of the Tubo in the Tang Dynasty，Zhang Hailong’s The Influence of Maternal Relatives upon Tubo Politics，and He Feng’s A Study on the History of Tubo’s Zhang and Blon Official System all research this topic.

Scholars have done a lot research on the Tubo’s Prime Minister System，and they have yielded a lot of achievements.The research content is extensive and the research itself is very deep.However，there still exist some gaps in the study of the Prime Minister System.

The first gap is that the attention paid to the research of the Prime Minister System is not sufficient.In the research of Prime Minister System，the most remarkable person is Lin Guanqun，a scholar from Taiwan.At present，he has written one monograph and 8 papers which discuss the development and evolution of Prime Minister System its characteristics during different periods，and the specific ecology involved.His writings have become a system.Compared with his work，the whole scholarly field’s attention to the research of Prime Minister System is seriously deficient.

There is still no comprehensive and macro monograph.Most researchers give attention to the prime minister or involve some aspects of the system while doing other research.This does not match the outstanding role of the Prime Minister System in political development of the Tubo.

The second gap is that the research on the concrete aspects of the Prime Minister System is still insufficient.Although the present achievements include research on the origin，development and evolution of the Prime Minister System，the research findings on the specific ecology of the singleprimeminister system，multiprimeminister system and monk primeminister system have not yet been fully presented.The differing opinions on the development period of the Prime Minister System have not yet been resolved.Hence，the issue still needs more exploration.

The third gap is that the research on the interaction of the Prime Minister System of Tubo is still not enough.Mr.Lin Guanqun stated that the Prime Minister System of the Tubo was formed due to the deep influence of the Tang dynasty’s Prime Minister System.However，the research on the interaction between the two sides is still in lack.The position of Prime Minister System of Tubo was very remarkable，however，the research on its interaction with the royal power and clan power is very little.All of these gaps greatly restrict the improvement of the research level on the Prime Minster System of the Tubo.

Key Words：Tubo；Prime Minister System；review

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