英文摘要

Values,Dilemmas,andPathwaysofForgingaSenseofCommunityfortheChineseNationamongUrbanEthnicMinorityPeoples

Chen Chunyan

(Institute of Ethnology，Yunnan Academy of Social Sciences，Kunming, 650034, Yunnan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 01-06, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.001

Abstract:This paper states that forging a sense of community for the Chinese nation among urban ethnic minority peoples can 1) make the ethnic minority people who move to the city experience the warmth of the city, strengthen their confidence and courage while living in cities and improve their urban quality of life; 2) let them personally experience equality among all ethnic groups, and further enhance social cohesion and mutual regard among the people from different ethnic groups, which is conducive to a good atmosphere and ethnic unity in the city, helping all regions to effectively achieve ethnic unity and progress. This research further proposes that if a city cannot effectively protect the legitimate rights and interests of ethnic minorities, they might have a psychological gap, which might influence the degree of their social trust or recognition of a sense of community of the Chinese nation. In addition, if the problem of poverty of low-income groups of urban ethnic minorities remains unresolved for extended period of time, likely leading to a lack of stability in urban development, eroding the awareness and understanding of ethnic minority peoples regarding the consciousness of the Chinese national community. However, it should be noted that in actual urban management work, economic well-being is looked after the most, and the spiritual needs of the ethnic minorities to practice their culture and customs are insufficiently taken into account. As far as the current state of urban ethnic social interaction is concerned, publicity and ideological instructive work have been lacking.

Based on related research, the following paths for forging a sense of community for the Chinese nation among metropolitan ethnic minorities are recommended in this paper: First of all, the mechanism and system for protecting the legitimate rights and interests of urban ethnic minorities should be improved, and improve as well as the efficiency of our work in handling of addressing ethnic minority affairs. Secondly, the poverty problem of low-income ethnic minority groups in urban areas should be solved, and strive to improve their quality of life. Only when the quality of life of urban ethnic low-income groups is effectively improved, can the great goal of common development, common prosperity, for all members of ethnic communities come true. Thirdly, communication channels between governmental departments and the common ethnic people ought to be opened, and governmental staff should regularly go to see ethnic minority people, listen to their voices, fully understand their grievances and appeals, and help them solve practical problems on time. Fourthly, based on situation analyses of cities, one should fully mobilize and give play to the initiative and leadership of permanent urban ethnic minority residents, constantly upgrade the carrier, content, and style of publicity in order to show the way urban ethnic minorities to forge a strong sense of community for the Chinese nation.

KeyWords:a sense of community for the Chinese nation; urban ethnic minorities

PublicCulturalServicesandForgingaSenseofCommunityfortheChineseNation

Li Yexin

(Hubei Minzu University, Enshi, 445000, Hubei, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 07-13, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.002

Abstract:In the present grass-roots governance system of China, the public cultural service system is a governance facility that directly serves the spiritual level of the common people, and has the conditions and advantages to forge a sense of community for the Chinese nation. It has been established as a relatively complete public cultural service system covering urban and rural areas in China, especially under the rigid constraints of relevant laws and regulations, the public cultural service system has been in normal operation and can provide a variety of services to the people. Therefore, this study recommends we should make full use of the available resources of public cultural services to forge a sense of community for the Chinese nation.

Research results indicate public cultural services are an important way to forge a sense of community for the Chinese nation, and the bridge between the two is the creation of a “sense of identity”. This generation of a “sense of identity” by public cultural services arguably has its own logic and material basis. In terms of generative logic, “sense of identity” is about a cultural identity first, which matches the service content of public cultural services. From the perspective of sociology, identity does not appear out of thin air but constructed through some practical ways. Therefore, the question of “how to effectively find it” has become a key issue. Related study has shown that the “sense of identity” by means of public cultural services is generated mainly through three aspects: Firstly, create a public sphere and highlight the public quality; secondly, people should be placed at as the center and their subjectivity ought to be emphasized. Lastly, build a sense of sharing and promote fairness. At the same time, the construction achievements and the resources offered by the current public cultural service system have also provided a solid material basis for the generation of a “sense of identity”. The facilities of public cultural services are mainly accumulated at the grass-roots level, and the staff primarily provide services to people at the most basic level of society. In terms of the programs offered service content and form of public cultural services, findings demonstrate it can promote and strengthen the sense of community for the Chinese nation. In terms of the service system itself and its staff which are covering urban and rural areas, it can allow for a sudden advance in promoting ethnic work at the town and village levels. In short, whether from the perspective of generative logic or material basis, the theoretical connotation of public cultural services and the available existing resources can be used to forge a sense of community for the Chinese nation, and public cultural services must also serve in sync with the main line of ethnic work, which is to firmly forge a sense of community for the Chinese nation.

In conclusion, there is a close relationship between forging a sense of community for the Chinese nation and the construction of a public cultural service system. In the process of forging a sense of community for the Chinese nation, this paper recommends making full use of various facilities and resources of public cultural services. On the contrary, further construction of the public cultural service system should also reflect the basic principle of forging a sense of community for the Chinese nation, meet its requirements, actively seek all kinds of improvements and properly adjust these resources to create new functions and contribute to promoting national unity and the great rejuvenation of the Chinese nation.

KeyWords:forge a sense of community for the Chinese nation; public cultural services; community; culture governance

ConstructionofaDiscourseSystemofTusiStudiesfromthePerspectiveofForgingaSenseofCommunityfortheChineseNation

Zhang Kai1, Cheng Zhenming2

(1. Institute of History and Culture, Hunan Academy of Social Sciences, Changsha,410003， Hunan; 2. School of History and Culture, Jishou University, Jishou,416000， Hunan,China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 14-23, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.003

Abstract:The idea of “forging a sense of community for the Chinese nation” presents a train of thought which is closely linked and gradually advanced: a unified multi-ethnic country with the Communist Party of China (CPC) as its core leadership — a pluralistic and unified country of the Chinese nation whose guiding principle is “be people-oriented and pursue common prosperity”— the common spiritual home of all ethnic groups based on the Chinese national culture — the great history of China displaying a trend of interaction, communication, and integration among all ethnic peoples — harmonious development of ethnic minority areas by “rule of law”— based on “forging a sense of community for the Chinese nation”, our multi-ethnic country will reach all round prosperity.

Based on the previous discussions, it is reasonable to assume that the study ofTusi(i.e. native officials appointed by the imperial courts in feudal China) and the strategic thought of “forging a sense of community for the Chinese nation” should maintain close communication like for example in the following areas : Firstly,Tusistudies sprouted, grew and developed in the field of historical science environment after the founding of the People’s Republic of China, and they certainly supported the leadership of the CPC. As a result, the basic idea of its discourse expression also showed strong supports for the leadership of the CPC. Secondly, one of the characteristics ofTusiStudies is its practicality. Thirdly, the study ofTusiculture should be a major focus of theTusistudies. Fourthly,Tusistudies are, in the final analysis, the study of ethnic history. And the study of theTusiis bound to be inseparable from the study of the interaction, exchange, and integration of ethnic groups in ethnic minority areas during theTusiperiod and the eras after that. Finally, theTusisystem is a special governance policy implemented by the dynastic states in ethnic areas in the past. It is found therefore that studying its characteristics can provide a reasonable guide for the governance of ethnic minority areas and rural society today.

Under the guidance of the idea of“forging a sense of community for the Chinese nation”, the characteristics of the discourse system ofTusistudies should be: It can not only reflect the true connotation and significance of theTusistudies but should also be highly consistent with the national ideology of “forging a sense of community for the Chinese nation”, making due contributions to ethnic work in the new era. For the construction of the discourse system ofTusistudies, in particular, the discourse system ofTusistudies set up under the guidance of the important national doctrine of “forging a sense of community for the Chinese nation”, it can also not be separated from the combination of the five elements, including the political discourse system, the opinion discourse system, the method discourse system, the expressive discourse system, and the communication discourse system.

In summary, in the new era, the building of the discourse system ofTusistudies must comply with the principal idea of “forging a sense of community for the Chinese nation”. This paper holds the firm belief that only in this way can we make up for earlier deficiencies of various discourse expressions ofTusistudies, and reach a consensus on what kind of discourse systemTusistudies should establish.

KeyWords:forge a sense of community for the Chinese nation；Tusistudies; discourse system; theoretical construction

ConstructionofLanguageSymbolstoForgeaSenseofCommunityfortheChineseNation

Jia Haixia, Bi Qingqing

(Southwest Minzu University, Chengdu, 610041, Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 24-30, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.004

Abstract:Language is a unique symbol system that combines sound and meaning. Many would agree it is the most important communication and thinking tool for human beings. The richness, delicacy, and complexity of language expression arguably are not available in other means of communication. Moreover,linguists believe that “discourse” is a comprehensive integration of language and language users: on the one hand, related research demonstrates that language represents the identity of language users and their intention to use language; on the other hand, language users participate in social practice, reproduce social facts, and construct a social identity through language.

Based on the two dimensions of language symbols and language users, this paper tries to analyze the interactive relationship between the Chinese language and the ethnic minority languages from a static perspective and examines the genes of Chinese national community consciousness in language symbols. From a dynamic perspective, combined with the social attributes of language users, this study analyzes the discourse construction of community consciousness in its different stages, different dimensions, and different fields, and discusses the functional value of language symbols in the discourse construction of Chinese national community consciousness. It is believed that a language sign also can be the vessel and carrier of political discourse, and political language is the main register of the Chinese national community consciousness. What is more, language identity is the premise of emotional identity and the necessary condition of identity construction. Language practice encourages all members to keep learning, practicing, and identifying, which can be an important way to build community membership. The language landscape provides continuous opportunities for community members to read, comment, and communicate, so as to gain the vitality of communication, integrate into the natural language, enter social life, form beliefs and values, adjust their own behavior, and successfully construct spatial discourse.

Corresponding to the different levels of the community, discourse construction of the consciousness of the Chinese national community can also be divided into different levels. The discourse construction of each level is closely related to the consciousness of the Chinese national community. Although there are different divisions of labor and emphases, there will be cross-pollination in the construction process, but the starting and landing points are the same, just like the production and shooting of movies and TV dramas. The first step is to have a good script — to construct a political discourse. Then, according to the needs of the script, select the right actors and crew members, who, whether for their own interests or benefits, must devote themselves to the filming and production of the show — to construct emotional discourse. Next, we need to choose scenes, set stages, select props, and models, to create a suitable geographical and human environment for the plot — to construct a spatial discourse. Finally, the production begins, and the cast and crew are doing their jobs—to construct a practical discourse.

In summary, discourse construction of the consciousness of the Chinese national community should not only pay full attention to the instrumentality of language signs but also pay attention to the initiative of language users, for the purpose of giving full play to the identification, practice, and construction functions of language signs in multiple dimensions and in a targeted way.

KeyWords:a sense of community for the Chinese nation; discourse system; language symbols

ResearchontheSubjectivity,Systematicness,andHistoricityofChineseNationalIdentityinTibetanDocuments

Chen Peishan1,2

(1.Sichuan Academy of Social Sciences，Chengdu, 610072, Sichuan;2. School of History and Culture, Sichuan University，Chengdu，610207，Sichuan，China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 31-37, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.005

Abstract:Although the social form of theocracy in Tibet determines that most of the cultural forms of the Tibetan people are marked by the brand of religion, Tibetan literature still clearly shows the survival and development process of the Tibetan people, which can outline a complete path and framework for the construction of a national identity of the Tibetan people with China. The concept of national identity as presented in the historical writings of central governments in Tibetan literature displays the following remarkable characteristics: The first one is subjectivity. The construction of the Tibetan people’s national identity with China should take its own historical documents and emotions as the generative point of subjectivity, and transform a passive national identity into an active one in a real sense. The second trait is systematicness. National identity is an extremely complex system. This paper attempts to explore the systematic characteristics of national identity construction from the connotation of “nation” and “identity”, and investigates the identity of rights and interests, political identity, territorial identity, institutional identity, and cultural identity as an indivisible organic whole in the historical writing of the central governments in Tibetan literature. Third, historicity. The continuity of historical tradition seems to play a vital role in the formation of national identity. This continuity points not only to the present, but also to the past and future. We therefore should study the issue of national identity from a historical and dynamic perspective, and try to sum up the rules and mechanisms concerning the transition from an unconscious national identity to a self-conscious national identity, so as to provide useful material for forging a sense of community for the Chinese nation.

Combining the generative principle of the concept of identity and the four elements of the concept of nation, this paper endeavors to explain a complete system of national identity as follows: A) The recognition of the rights and interests of all social strata in Tibet to the central governments was the basis for its construction of a national identity. B) The political identity of Tibet’s local strata to the central governments was the core of its national identity construction. C), the territorial identification of Tibet’s local strata to the central governments was a sign of its national identity construction. D) The institutional identification of the local strata of Tibetan society with the central governments was the guarantee for the construction of its national identity. E), the cultural identification of Tibet’s local strata with the central governments is the heart of its national identity construction.

National identity shown in the writings of the Tibetan literature on the central governments of the past dynasties is a byproduct of the process that contains establishment, consolidation, development, and deepening of the political subordinate relationship between Tibet and the central government. As a product of social experience, national identity can be constructed in most cases. This kind of building needs to deconstruct the traditional mindset and focus on the perspectives of Tibetans themselves. Through a creative transformation and innovative development of traditional historical and cultural resources, an ideological system and value system for the construction of a strong cultural country will be formed, guiding people of all ethnic groups to see the trend and future of the Chinese nation and deeply realize that the Chinese nation is a community with a shared future

KeyWords:national identity；Tibetan literature；subjectivity；systematicness；historicity

ResearchontheSuperiorityandPracticeofMinzuUniversityMuseumsinForgingtheSenseofCommunityfortheChineseNation:ACaseStudyoftheMuseumoftheSouthwestMinzuUniversity

Li Chunhua， Chen Shuxi

(Minzu Museum, Southwest Minzu University，Chengdu，610041，Sichuan，China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 38-43, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.006

Abstract:Data indicates that Minzu universities have been important venues to carry forward fine traditional Chinese culture and cultivate high-potential talents, and play a dominant role in forging a strong sense of community for the Chinese nation. Museums of Minzu universities seem to be one of the driving forces for passing on and carrying on the fine traditional culture of the nation, and they possess unique advantages concerning cultural relics collections, scientific research, exhibitions, publicity, and education in forging a strong sense of community for the Chinese nation. In the new era of China, the museums of Minzu universities have the responsibility and obligation to exploit their unique advantages to the full to forge a sense of community for the Chinese nation among teacher and students.

First of all, “Forging a Sense of Community for the Chinese Nation” is the duty of the museum of the Minzu universities. These institutions, records show, have played an important role transmitting and carrying forward the fine traditional cultures of various ethnic groups, carrying out the education of national unity and progress, and training qualified talents. It is expected that in the new historical period, Minzu universities will also play a unique and irreplaceable role in forging a sense of community for the Chinese nation.

Secondly，as an important component of the museum system, the museums of Minzu universities have such significant functions as collection, protection, research, display, publicity, and education; these operations play a vital role in forging a sense of community for the Chinese nation, results show. The rich collection of resources proves to be an excellent carrier for the instruction on forging a sense of community for the Chinese Nation. The scientific research functions can contribute to the scientific examination of the sense of community for the Chinese nation. The exhibitions can provide a platform for displaying the sense of community for the Chinese nation. The museums could conceivably, moreover, assist visitors in deepening their understanding of the theory of the sense of community for the Chinese nation through museum publicity and education. Summarily, through making use of their unique advantages, museums have great potential in cultivating and strengthening the cultural self-confidence of university students.

Finally，the museum of Southwest Minzu University has set up cultural educational activities to forge a sense of community for the Chinese nation, constantly upgrading their contents, methods, and ways of education, carried out various new measures of educational practice, and now become an important front for the educational practice of national unity and progress.

In conclusion, the museums of Minzu universities should strengthen research on cultural relics, thoroughly explore the meaning of cultural relics which can reflect cultural exchanges, and reinforce the promotion of a sense of community for the Chinese nation through a variety of exhibitions and activities.

KeyWords:Minzu universities; museum； a sense of community for the Chinese nation

EvolutionofRuralEconomicResearchinEthnicMinorityAreas:BasedonaVisualizedAnalysisofCNKIJournalDatainthePast42Years

Dai Jirong1, Huang Yi2, Wu Lei3

(1. School of Economics and Business Administration, Central China Normal University,Wuhan,430079,Hubei；2. School of Economics, Southwest Minzu University, Chengdu, 610041, Sichuan;3. The Party School of Gulin County Committee of CPC，Luzhou,646500,Sichuan,China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 44-52, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.007

Abstract:Rural economic development in ethnic areas in China is the main activity of the “three rural issues” in the strategy process of coordinated development. It is considered an important means to implement the Rural Revitalization Strategy, adapt to this new development concept, achieve high-level development, and build a new socialist rural society with Chinese characteristics. In this paper, 1070 related journal papers from January 1981 to March 2022 in the CNKI database have been selected as the analysis object, and CiteSpace 5.5 has been used to generate a visual knowledge graph to comprehensively analyze the spatial-temporal characteristics and keywords.

Among 1070 journal papers, 2.52% were cited over 20 times, 0.28% were quoted over 50 times, but no one was made reference to over 100 times. On average, the 1070 journal publications were downloaded 180 times and cited 3 times on average. The download citation ratio was 0.017, which to a certain extent indicates that there are few high-level and strong influential research results. Furthermore, only 6.64% of the 1070 journal articles received fund support. A total of 841 authors participated in the writing of this series of scholarly publications, but the vast majority of the authors only had a part in the writing of one single paper, and only 10.46% of the authors took part in the composition of two or more works. It can be seen that, to some degree, the relevant scholars lack experience in sustained and deep research in this field. On the other hand, cooperation among these 841 authors has generally been low, and only 13 research groups with low collaboration frequencies have been formed. Analysis of keyword emergence further shows 16 keywords with high emergence intensity over different time periods, of which “Rural Revitalization” and “new rural” have the highest emergence intensity, 31.8157 and 29.3306 respectively. The average emergent intensity of 16 keywords was 7.8921 and the overall emergent intensity was not particularly high.

On the whole, in terms of time distribution, rural economic research in ethnic areas has gone through obvious stages, and the number of papers published appears to be strongly related to policy hot spots. In terms of spatial distribution, the low average cited frequency and fund support ratio reveals that the previous research results are generally low in level, low in influence, and weak in frontiers. At the same time, the authors are scattered and the number of papers is low, and the distribution of publishing institutions is uneven. There seems to be a lack of in-depth and continuous communication and cooperation between authors and institutions, and the relevant results are still lacking in depth and breadth. The “14th five-year plan” of 2020 puts forward brand-new requirements for rural revitalization, coordinated development of ethnic areas, and spiritual civilization construction in ethnic rural areas. Against this background, there is plenty of room to grow for future research on the rural economy in ethnic areas, which can be improved in areas like research methods, research cooperation, and research contents.

KeyWords:ethnic areas; rural economy; research summary; knowledge graph

ReinterpretationoftheConceptof“UnityofManandNature”fromthePerspectiveofanEcologicalCommunity:TogetherwithaDiscussiononEcologicalCivilizationConstructioninTibetan-relatedPrefecturesandCountiesontheSichuan-Yunnan-TibetBorder

Gan Na, Zhang Qian, Duan Lin

(School of Geography and Resource Science, Sichuan Normal University, Chengdu,610066,Sichuan,China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 53-59, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.008

Abstract:This study shows that the concept of the “unity of man and nature” is a rural revitalization approach that follows the natural ethics of eastern philosophy, brings the ecological protection theory to a higher philosophical level, and modernizes its functional value. Its essence is the harmony and unity of human-nature relations, which has important historical and practical value. This paper also systematically tries to understand the content meaning, historical value, and practical significance of the “unity of man and nature” principle, explores the mutual connections between the thought of “unity of man and nature” and the ecological community and rural revitalization, and reinterprets the concept, spirit, and practice of “unity of man and nature” from the perspective of an ecological community.

At present, Tibetan prefectures and counties in the border areas of Sichuan, Yunnan, and Tibet face construction difficulties with a high-risk coefficient of returning to poverty and insufficient momentum of economic and social development. Based on this, this paper puts forward some countermeasures and suggestions aimed at fostering high-quality development of Tibetan-related prefectures and counties in the Sichuan-Yunnan-Tibet border area:

1) With the systematic theory as the guiding ideology and under the direction of scientific planning, a development plan for Tibetan-related counties in the border area of Sichuan, Yunnan, and Tibet should be compiled systematically, and a spatial development system of “point-line-surface” integration should be constructed to promote sustainable development of the region. 2) Relying on ecotourism resources and red revolutionary tourism resources, a characteristic product design system should be created, and quality tourist routes be planned that adapt to local conditions and attractive features; meanwhile, one should innovate the talent discovery and development mechanism, integrate expert resources, strengthen systematic training of tourism-related personnel, implement precision marketing in order to improve the quality and efficiency of regional development. 3) The interregional and intra-regional road network system and public transit system should be built to improve the infrastructure; a safe and accessible public service system should be built by taking various actions . 4) The industrial structure of the economy should be optimized by combining ecological tourism with health and sports industries, cultural and creative industries, sports and leisure industries etc.; in addition, a multi-functional and high-end industrial cluster complex should be built through consolidating the material foundation for the development . 5)A new pattern of social governance be tailored to the Tibetan prefectures and counties; a long-term mechanism of grassroots Party organizations be built so as to give full play to the community social management and governance functions. 6) The mutual consultation system and cooperation mechanism among “government, market, and society” should be improved to realize joint development and win-win cooperation; a systematic information exchange and resource-sharing platform should be established, and an ecological protection responsibility consciousness of people in the border area of Sichuan, Yunnan and Tibet be awakened.

KeyWords:ecological community; the unity of man and nature; Tibetan-related prefectures and counties in the Sichuan - Yunnan - Tibet border area

AStudyontheConsciousnessoftheChineseNationalCommunityintheYiEpicLe’e-teyi

Wang Ju

(School of Chinese Language and Literature, Southwest Minzu University, Chengdu, 610041, Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 60-64, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.009

Abstract:After thousands of years of circulation among the Yi people, the Liangshan Yi classic epicLe’e-teyibegan to be collected, sorted out, translated into Chinese, and introduced to a wide audience in the 1950s. When carefully reading the epicLe’e-teyi, it was found that in the mythological imagination and story-telling in the “Flood Flooding the Land” section, there are expressions can be found that belong to the same root and homology of the Tibetans, the Yi people, and the Han people. This reflects the Liangshan Yi people’s understanding of ethnicities going through a transformation from the “self-being” to the “conscious one”, because the text not only expresses the origins of the Yi people, but also uses the metaphor of “brothers” to describe the relationship between the Yi people and the Tibetan and Han peoples, and consciously harbors brotherly feelings for the Yi, Han, and Tibetan peoples as they share genetic and blood ties.

The fraternal imagination and expression of the Yi, Tibetan, and Han inLe’e-teyican be understood as the embodiment of their historical memory of thousands of years. The historical memory of the Yi ethnic group that has not been eroded by the passage of time, should be produced in the ecological environment and social and cultural environment of the Yi people’s life, and through this brotherly cognitive and emotional awareness as well as construction, it gives an identity or uniqueness of the people with historical significance and practical significance at that time, which are survival skills through behavioral adaptation by the Yi people who have made active and rational division, and pursued harmonious symbiosis. This paper shows it is both a case of construction of their historical memory and providing a social basis for the division of space. TheLe’e-teyiis only narrated in Yi rituals such as for marriage and funeral ceremonies. The ritual traditions embedded in everyday life of each generation of the Yi people led to the formation of the Le’e tradition narrated by theBimo(religious specialist), a sufficiently stable social and psychological structure and group identity, and the cohesion mechanism of the Yi people.

The description of the ancestral lines of families in theLe’e-teyiis a self-evident understanding and self-explanatory, unlike the imagination of some other ethnic groups about the ancestry of the family tree is that of tracing back to Chinese heroes such as Emperor Huang, Emperor Yan, the Fuxi, the Nüwa, etc., the Yi people are more the expression of the ancestral origin of their own cognition: whether Tibetan, Yi, or Han, they all appeared after the Great Flood, and they evolved from the same patrilineal and maternal bloodline, brotherly ethnicity, pluralistic unity. Through a thousand-year-old storyline,Le’e-teyitells generations of Yi how to get along with surrounding ethnic groups: like brothers ；how to distinguish between themselves and others: look at cultural representations, and spatial distribution；how to deal with mutual relations: recognizing there is a common ancestral bloodline. In short,Le’e-teyipromotes a sense of the Chinese national community: emotional closeness to each other, geographical exchange,integration, and identity cohesion.

KeyWords:Le’e-teyi; flood story; brother narration; Chinese national community consciousness

FromChaostoClarity:TheIdeaofCommunityintheYiPeople’sEpicSongofHeavenandEarth

Mose Mujia1,2

(1. School of Liberal Arts, Nanjing University, Nanjing,210023; 2.School of Chinese Language and Literature, Southwest Minzu University, Chengdu, 610041，Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 65-72, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.010

Abstract:Yi ancestors are not only good at lyricism but also like to tell stories in the form of poetry. Faced with the unknown space, the Yi ancestors did not give up hope of finding a space for survival and actively searched for it. Through imagination and a strong Community spirit, Yi ancestors successfully broke away from the genealogy of past knowledge and established their own unique Community in a specific region. The Yi’s idea of the Community is reflected in the Yi ancestors’ five major forms of creation narratives, among which “SongofHeavenandEarth” appears to be the most representative and unique classic text. Many agree it is a manifestation of the Yi ancestors’ need for Community, and this need believes that all things are compatible and that compatibility produces all things. In other words, all things are paired, interconnected, interdependent, and united; in addition, all things have the right to live.

Records show that Yi Epic singers (folk singers and the wise Bimo) have fully expounded the unique idea of the Community by means of the Yi creation epic and discussing in detail the many Communities in the Yi creation epic as well as the main features of the self-deconstructive nature of the epic Community: otherness, uniqueness, and death. That means the Community in the creation epic “SongofHeavenandEarth” is described as a discourse of “unfinishedness”, a collection of self and other, and a sharing of sameness and identification with the intrinsic nature of life. Each species has a community that belongs to its own kind, and its purpose is to find its way in the habitat of the community, and point to a pluralistic and open space of existence of differences.

The theme of the Community in the creation epic “SongofHeavenandEarth” can be considered a possibility in “impossibility”, but Yi ancestors lived in a literary fictional narrative discourse of the Community. This Community in the creation epic “SongofHeavenandEarth” is neither a material entity (not a thing) nor a cause of things (not a concept) of existence, but it has been stretched as a being other than the being of the immanence of life, a dialogical totality of the unique being, a totality that marks their common purpose.Through its own communication, the Community generates existence, it speaks and constructs a unique and pluralistic genealogy of the Community discourse. In particular, the epic of creation brings together humans, gods, animals, and plants, constructing a conceivable world of a diverse and inclusive community. In this sense, it may be concluded that a scientific understanding of the idea of the community in the Yi creation epic “SongofHeavenandEarth” can help us grasp the evolution of the ancient Yi society more comprehensively, and can also enable us recognize the uniqueness of the idea of the Community in the Yi creation legend.

KeyWords:SongofHeavenandEarth; community; deconstruction; others；death；imagination

FromaDivinetoaMedicinalExplanation:TheTextualHistoryoftheYiMedicalScripture“Cimuduqi”andtheTransformationofMedicalIdeasamongtheLiangshanYiPeople

Mose Cihuo

(School of Chinese National Community,Southwest Minzu University, Chengdu, 610041, Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 73-81, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.011

Abstract:Ethnic medicine is an important part of traditional Chinese medicine. Medical resources in ethnic minority areas are abundant and need to be explored, categorized, exploited, and utilized. The vast amount of Yi literature contains numerous classics related to medicine and many specialized ones. Among those, “Cimuduqi” is a regional book on medicine that reached academic stature and maturity; it was circulated in the Liangshan area. This article mainly tries to explore the textual history of “Cimuduqi” from the aspects of content, text, text formation, and its creation time, “version,” and its circulation, and discusses its significance in intellectual history and its value in textual history from the perspectives of medical anthropology and philology. Besides, this article holds the view that this book was a constant work in progress before it was discovered by the academia.

This article states that the current manuscript of “Cimuduqi” found was written no earlier than the 1920s. It should be the Bimo (who are males and perform the function of “witch doctor” in Yi society) who created this piece of writing after local political elites brought modern healthcare to the Yi area. This written work was able to draw from a long-standing medical tradition and systematically summarizing the common sense medicine of the Yi, as well as an absorption of the medical knowledge of nearby Han people. So, this book could be regarded as the result of cross-cultural communication and reflection of cultural contact or exchanges. This book is the first Yi scripture spontaneously produced mainly in the field of natural science (medicine) in the Liangshan area. It not only broke through the inherent content scope of Yi scriptures but also theBimo’s monopoly on its circulation and use. It has empowered ordinary people, especially females, to have the right to use it. This set off unprecedented waves in the Yi scriptures system history, causing great leaps forward in the healthcare delivery of the Liangshan Yi people, and also significant improvements in disease diagnostics and therapeutics of the Yi people in the Liangshan area.

This study further demonstrates that, compared with other Yi scriptures, this book records knowledge in prose style rather than poetic style; focuses on the statement of facts and expression of meaning rather than emotions, ideas, and values; emphasizes logical thinking rather than divergent thinking; mainly appeals to “visualization” rather than an “auditory sense”; and pays attention to “written language” rather than “oral language. In sum, the book is different from traditional Yi literature, for example, in terms of formation methods, stylistic form, content, thinking characteristics, and chanting form. It is innovative and develops Yi literature in terms of content and form, with great significance in intellectual history and important values in textual history.

KeyWords:ethnic medicine; Yi scriptures; edition circulation; compiling time

TheAcademicPracticeandIdeaoftheFirstPanchenLamaMkhasGrubRje

Shawo Lugyal1, Dngosgrub Rdorje2

(1.School of Philosophy,Southwest Minzu University, Chengdu, 610041, Sichuan;2. School of History and Culture,Sichuan University,Chengdu,610207,Sichuan,China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 82-91, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.012

Abstract:Based on his genealogy,learning process, and sharp discernment, this article attempts to discuss the First Panchen LamaMkhasGrubRje’spursuit of new knowledge, and summarize his academic practice and ideas into the following seven main points:

1) Adhering to the good qualities of respecting teachers and valuing principles. Mkhas Grub Rje had learned from more than 50 teachers since childhood, then began to worshipTsongKhaPaas root lama by recommendation ofRedMda’Ba. Therefore, he set an example with his own actions, providing a model of consciously practicing the way to follow the teacher, and exerting a profound influence on theGgeLugsPascholars including successive Panchen Lamas.

2) Endorsing the spirit of debate and critical thinking.MkhasGrubRjedebated with famous scholars such asGyagSdePanChen,ByangPaRnamRgyalGragsPa, andKonTingGuShri. It broke the passive situation of stigmatization，containment and suppression ofTsongKhaPa’spioneering theories. These ethos of free debate plays a great role in stimulating creative thinking.

3) Starting colleges as guardians of the traditions of unrestrained and critical study and profound reflection: In 1430, based on using the experience of debate theory teaching fromGsangPhuMonastery,MkhasGrubRjeletPanChenShakyaShri,SnonPaDpalLdanPa,Yar’BrogPa, andChosGragsDpalBatake the lead in establishing the tradition of study and reflection’s college, popularize the pedagogy of classical philosophy theories of Tibetan Buddhism. Since then, Athenian Academy style of study and reflection colleges have been built all over the Tibetan Plateau.

4) Insisting on the idea of conforming to the right path and holding onto innovation:MkhasGrubRjealways adhered to the right path in composing works and wrote a series of inventive works focusing on complex academic issues; these publications have become more vibrant and valuable classics in the field of the traditional Tibetan Ten Sciences.

5) Clearly trying to decipherTsongKhaPa’sprofound thought:TsongKhaParegardedMkhasGrubRjeas the go-to person for profound madhyamaka, especially for mantrayana. The First Panchen Lama lived up to his mission, given he published books in the field of madhyamaka; in addition,he developed it into the main train of thought of Tibetan Buddhist philosophy.

6) Underlining quality when trying to discover and develop talents : The First Panchen Lama attaches great importance to students’ moral education as the premise, making use of the teaching method of closely combining teaching and debate. Results show this has been able to consolidate students’ professional theoretical foundation and also has been able to improve their analytical skills. In particular, it appears to be vital to allow students directly participate in the process of writing books, effectively receive academic training and develop theoretical ability, and his disciples trained like this are all over the Tibetan Plateau, have been able to powerfully support local culture and development.

7) Remarkable architectural and art talents:MkhasGrubRje’singenious and innovative contribution to architectural design, artisanal ideas, sculpture undertones, and art styles are inseparable from his innate creative skill and excellent artistic achievements, but more importantly, his rich life experience and diverse and developed theoretical foundation have created a remarkable genius like him.

KeyWords:TsongKhaPa;MkhasGrubRje;BoDongPandita;RongStonShakyaRgyalMtshan;NgorChenKunDga’BzangPo

AmericanTibetologistEllisGeneSmith’sCollectionofTibetanLiteratureCameBacktotheEastfromtheWest

Wang Jue, Zhang Shijun

(Southwest Minzu University, Chengdu, 610041, Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 92-98, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.013

Abstract: Ellis Gene Smith is an internationally renowned Tibetologist, founder of the Tibetan Buddhist Resource Center (TBRC), and has made important contributions to the research and development of Tibetan studies in our contemporary world. Gene Smith’s collection of Tibetan literature is characterized by extensive variety, digital inheritance, open source, and perseverance, which fully reflects his profound wisdom and noble character. On October 26, 2007, Gene Smith decided to donate his lifetime collection of Tibetan literature to Southwest Minzu University (SMU), so that this collection of Tibetan literature can be carefully protected and studied, provide a literature search and research base for Tibetan studies researchers around the world, making full use of this selection of Tibetan literature and materials, and promote the continuous advancement of international Tibetology. Gene Smith had good reasons for his big decision: 1) SMU has a profound foundation for Tibetan studies; 2) SMU is a talent training base for Tibetan studies; 3) SMU has hardware and software facilities for paper document preservation. In accordance with the profound wisdom and thoughtful consideration of Smith,SMU has shelved the Tibetan literature donated by him in the newly built “Gene Smith Tibetology Literature Library” for Tibetan studies learners and researchers to look up and study, thus realizing Gene Smith’s long-cherished wish that the donated Tibetan literature will be made full use of in China and even the world.

Over the last decade, SMU has established the doctoral research direction of “Religion” as a branch of the first-level discipline of Philosophy, the doctoral research direction of “Tibetan Language and Literature” and “Ethnic Philology” inserted into the larger and first-level discipline of Chinese Language and Literature, and the doctoral research direction of “Chinese Ethnic Minority History” and “Chinese Ethnic Minority Art” as a subdiscipline of the first-level discipline of Ethnology. The “Gene Smith Tibetology Literature Library” has provided important documental support and a research base for the discipline construction at the university. At the same time, with the advent of the digitalization of Tibetan literature, the “Gene Smith Tibetology Literature Library” has played a vital and positive role in facilitating the academic research of Tibetan Buddhist literature and materials at home and abroad and promoting the furtherance of international Tibetology.

This paper describes Gene Smith’s journey from being a Mormon Church family member to becoming fully dedicated to Tibetan literature collection, collation, and research, and evolved into an internationally renowned expert in Tibetan studies and founded the Tibetan Buddhist Resource Center in New York. Meanwhile, this article also analyzes the characteristics of Gene Smith’s collection of Tibetan literature and reviews the process of his donation of Tibetan literature to SMU, commemorating the 15th anniversary of Gene Smith’s donation of Tibetan literature to SMU and the 12th anniversary of his passing away.

KeyWords: Gene Smith; Tibetan literature; Tibetan Buddhist Resource Center; collection; donation

OnTenPiecesofEvidenceoftheLocalizationofBuddhisminTibetanAreas:AnExplorationoftheReplytotheArgumentsaboutTantrayanaintheMiddleofSeventhCentury

Yi Zhuo

(School of Philosophy, Southwest Minzu University,Chengdu,610041,Sichuan,China )

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 99-104, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.014

Abstract:There appears to be quite a number of works concerning the scholarly discussion about whether Tantrayana in the middle of the seventh century belonged to the Saddarma of Buddhism: For example, the classic workReplytotheArgumentsaboutTantrayanaintheMiddleofSeventhCentury(hereinafter referred to as theRefutation) contains 10 articles related to this debate. These colloquies mainly focused on the following three aspects: First, which classics were Tibetan translation works written by Indians, and which classics were the native works penned by Tibetans. Second, whatever was created by Tibetan people was a forgery, and any forgery was an evil Dharma, and any evil Dharma would never come to fruition. Third, whether the continuity of the old translation was the proper Dharma of Buddhism, whether the great perfection of Tantra is the proper Dharma of Buddhism, and whether the Theg-PadGu theory was the proper Dharma of Buddhism.

Based on the above three aspects and related studies, this article concludes thatReplytotheArgumentsaboutTantrayanaintheMiddleoftheSeventhCentury, was a rare and representative case of the summit dialogue in the process of realizing the localization of Tibetan Buddhism. In other words,Refutationhas a has become quite famous in the Tibetan studies field, and its author is known asLuozhuJiangze(1552-1624). The academic value ofRefutationappears to be mainly manifested in the following three ways : First, from the perspective of the Nyingma School of Tibetan Buddhism, through hisRefutationLuozhu Jangze systematically responded to the phenomenon of questioning whether the Nyingma’s Buddhism Classics belonged to the original Dharma of Buddhism. In fact, it was the summit dialogue between indigenous Tibetan Buddhists and foreign Indian Buddhists on the Tibetan Plateau. Second,Refutationincluded ten famous historical figures’ questioning works. Representing their own eras,these historical figures expressed their own views on the question of whether the Tantrayana in the middle of the seventh century belonged to the legitimate Dharma. The dialogue endured from the Tubo period to the end of the theocratic system, and lasted nearly a thousand years. From the perspective of religious denominations, there are both the old Tantrists and the new Tantrists, involving both local faiths and foreign religions, spanning different orders. As for the regional and national perspective of Tibetan Buddhism,Refutationshows the operations and characteristics of Tibetan Buddhism. Third,Refutationindirectly affirms the wisdom of the Tibetan people and indirectly proves that the Bon and Nyingma schools have laid a broad and solid foundation for the localization of Buddhism in the Tibetan areas. Because the realization of Tibetan localization of Buddhism has benefited from many aspects, it has become a very attractive research topic. This has strengthened the study of the process of Tibetan localization of Buddhism, which has been highly valued by successive generations of scholars and left us many classic works.

KeyWords:Tibetan Buddhism in the middle of the seventh century; Dzogchen; Theg-PadGu; the localization of Buddhism in Tibetan areas

Practice-OrientedLearning:InsightsGainedfromtheConstructionandDevelopmentoftheEthnologyDisciplineatSMUoverthePast70Years—An Interview with the Famous Scholar, Professor Wan Guo of SMU

Yang Chaochao，He Jian

(Southwest Minzu University，Chengdu，610041, Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 105-112, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.015

Abstract:The ethnology discipline of Southwest Minzu University(SMU)was first established in April 1951, and is one of the earliest, most important, and fruitful subject fields of SMU. An interview with Professor Wan Guo，the person in charge of the development of ethnology discipline of SMU, enabled us to understand clearly progression of the academic field of ethnology at SMU over the past 70 years, including its construction process, education and teaching, degree program development, scientific research achievements, and other related aspects. In the interview, Prof. Wan summarizes the insights gained from the 70 years of development and construction of the ethnology subject field at SMU, reveals the most important function of the ethnology subject area, i.e. practice-oriented learning, and further devises a plan and outlook for the future development of the field of ethnology subject at SMU.

After the founding of the People’s Republic of China, the central government proposed that all ethnic groups within the territory of the People’s Republic of China should be considered equal and should pursue unity while helping each other; in addition, the people’s government should help the members of ethnic communities to expand their political, economic, cultural, and educational undertakings. Against this historical background, the central government decided to found the Minzu University of China in Beijing, the Northwest Minzu University in Lanzhou, the Southwest Minzu University in Chengdu, and the South-Central Minzu University in Wuhan. The Mission of Southwest Minzu University was “to cultivate cadres and train talents in political, economic, cultural, educational, and other fields; to study ethnic issues and ethnic languages of Southwestern China, carry forward and introduce the fine history and culture of all ethnic groups”.The discipline of ethnology at SMU was born in response to historical conditions and in its early days was able to obtain many important achievements. For instance, the SMU Minzu Museum, building on the support of the ethnology discipline has collected more than 10,000 cultural relics of more than 30 ethnic minorities in Sichuan, Yunnan, Guizhou, Tibet, Hunan, Heilongjiang, and other provinces and regions; the accomplishments in for example concerning Tibetan Studies, Yi Studies, Qiang Studies, Naxi Studies, and Miao Studies at SMU have been substantial as well; finally, cooperation with other universities and research institutions at home and abroad is very frequent.

In conclusion, for more than 70 years, the ethnology discipline of SMU has given full play to its discipline motto of practice-oriented learning, and it has achieved fruitful results worthy of the times by firmly relying on faculty and student body, and cadres and the ethnic peoples themselves. What is more, it has attained true academic status for specialized discipline of ethnology, provided strong support for the development of SMU as a whole, and also established a sense of honor, developed a sense of gain and a sense of happiness for the majority of teachers and students. As for the blueprint for the development of the ethnology discipline of SMU, Wan states the ethnology discipline at SMU will make an effort to achieve new and greater progress in its field by adopting “forging a sense of community for the Chinese nation” as its main principle ，firmly following the proper path for solving ethnic problems with Chinese characteristics，and to build a common spiritual home for the Chinese nation while promoting communication, interaction, and integration among ethnic groups.

KeyWords:Professor Wan Guo；Construction of Ethnology Subject；Southwest Minzu University；insights；70 years

LiteratureReviewofQiangStudiessincethe1950s:CenteredontheScholarlyWorksatSouthwestMinzuUniversity

Wang Tian

(Schools of Ethnology and Sociology, Southwest Minzu University, Chengdu, 610041, Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 113-120, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.016

Abstract:Southwest Minzu University (SMU), founded in June 1951, regards southwest ethnic studies as the pillar and signature topic of its humanities and social sciences research, and Qiang studies are an integral part of it. The first phase of Qiang research at Southwest Minzu University started between 1951 and 1978, during which the Qiang socio-historical survey became the main focus of research. The social and historical survey of China’s ethnic minorities was launched in 1956 and many SMU scholars participated in it; some of them have been carried out field surveys in the Qiang region since 1958. After several years of investigation and collation, the results of the survey of involving the Qiang ethnic group were mostly published around 1963. The second phase ranged from 1979 to 2008, during which diversified Qiang research took place. Four main fields were covered: archaeology of the upper Min River area and the history of the Qiang ethnicity; literature, and art; folk beliefs and folk customs. The third phase commenced after the 2008 Wenchuan earthquake, the post-disaster economic, social and cultural reconstruction of the Qiang people became the focus of research, while some traditional topics were continued along with the passage of time.

Records show that Qiang studies at Southwest Minzu University over the past 70 years have gone beyond the research results of a single university on a particular field and that these results represent the breadth, topics, and dynamics of all the Qiang studies since the founding of the People’s Republic of China. Allowing for a little generalization, we may be able to summarize several characteristics of Qiang studies at SMU as follows:

Firstly, keep up with the trend of the times and follow the general policies of the country. For example, in the 1950s, the core task of Chinese ethnology was to complete the social and historical survey of ethnic minorities, and many scholars from SMU devoted themselves to the social and historical survey of the Qiang and produced a number of survey reports with great ethnographic and historical insights, which provided detailed reference materials for the state’s building, democratic reform, and land reform in the Qiang region.

Secondly, adhere to doctrinal thinking and widen the exploration of classical topics. For example, the study of the history of the Qiang is quite representative. For more than 20 years since the 1980s, some scholars from SMU have reconstructed the social and cultural landscape of the Qiang in different historical periods with the help of physical evidence from archaeological excavations, documentary materials, and fieldwork materials.

Thirdly, after decades of dedicated study, three prominent areas of Qiang studies at SMU have been deepened. The first is the study of Qiang history; the second is the study of Qiang literature and art; and the third one is the study of Qiang folklore.

Given the above, it is reasonable to conclude that in the new era of China, research of the Qiang should not only maintain its qualities and strengths, but also adjust its research horizon and acquire research topics at two levels. At the first level, we should not draw the boundaries of ethnic groups but observed and the Qiang’s society and culture from a regional perspective. At the second level, we should consciously engage in Qiang research within the framework of ethnic interaction, exchange and integration, and the Chinese national community.

KeyWords:Qiang studies; Southwest Minzu University; literature review

ResearchonInnovativePracticumsforPostgraduatesinEthnologyundertheGuidanceofForgingaSenseofCommunityfortheChineseNation:BasedonPracticeofInnovativeTalentsTrainingofSouthwestMinzuUniversity

Wang Meiying

(School of Ethnology and Sociology, Southwest Minzu University, Chengdu, 610041, Sichuan, China)

JOURNALOFETHNOLOGY, VOL. 13, NO.10, 121-127, 2022 (CN51-1731/C, in Chinese)

DOI:10.3969/j.issn.1674-9391.2022.10.017

Abstract:The major of ethnology for graduate students at Southwest Minzu University has achieved some practical results in the training of its graduate students over the past twenty years. However, there are still some limitations in its innovative practical education, such as insufficient construction of new excellent courses, weak academic performance of graduate students, and lack of guarantee mechanisms of the off-campus cooperation base, etc. Because of these limitations, this paper suggests that the university should take the following five effective measures to through the logjam that stalls the development of innovative practical education for graduate ethnology students:

First, the construction of the teaching staff should be strengthened as well as the foundation of teacher resources for the instruction of forging Chinese national community awareness. On the one hand, attention should be paid to the import of talents, attracting external experts to join the university to energize the innovative talents. On the other hand, attention should be paid to the training of its long-term faculty and to training several doctoral tutors to provide support for the cultivation of brilliant and gifted staff. In addition, one should regularly carry out special training for teachers to strengthen the consciousness of the Chinese national community so as to improve teachers’ educational skills and classroom effect.

Second, one should improve the teaching methods and enhance the attractiveness of classroom education for forging a strong sense of the Chinese national community. Ethnology teachers should optimize their educational strategies to infiltrate the awareness of the Chinese national community into the whole teaching process.

Third, the creation and putting in place of high-quality courses should be strengthened and generate more output of the curriculum education of building a strong sense of the Chinese national community. One should focus on putting together a number of excellent courses in order to improve the effect of integrating Chinese national community awareness into curriculum education and enhance the innovate ability of graduate ethnology students.

Fourth, one should uplift academic ability, and enhance academic leadership in the study of forging a sense of community for the Chinese nation. It is necessary to build a high-level academic research position in combination with the training needs of imaginative experts in ethnology, improve and solidify the academic leadership of research on the consciousness of the Chinese national community, and enhance academic literacy and innovate ability of graduate students.

Fifth, one should strengthen the long-term mechanism of cooperative construction of the base, and enhance the practical creativity to cast a strong sense of the Chinese national community. One should build a new instrument to help with sustainable cooperation and win-win results, and energetically build several relatively stable educational practice bases of Chinese national community awareness so that graduate students in ethnology can shoulder the mission of building a strong sense of the Chinese national community.

KeyWords:Southwest Minzu University; graduate student in ethnology; forging a sense of community for the Chinese nation; innovative practical education; innovation ability