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屯堡人和穿青人都是包含有多种民族族群成分的人们共同体,在历史上属于华夏边缘人群,被视为非汉非少数民族的中间群体,形成了一种中间化的心理和认同。在当下新的资源竞争和分配环境中,汉族化和民族化分别成为屯堡人、穿青人不同的现实选择,即“去边缘化”和“自我边缘化”的不同生存策略。屯堡人和穿青人的认同核心是历史记忆和地域观念。屯堡地区的旅游发展通过强调屯堡人是“老汉人”的历史记忆,强化了屯堡族群整体认同;同时在屯堡人内部,各个屯堡村寨的“亚”族群成分保持着各自的地域认同。穿青人则因为与当地汉族和其他少数民族存在双重边界,延续了其中间群体的身份和认同,形成一种基于地域观念的民族观。华夏边缘人群通过历史记忆与失忆来成为汉、非汉或者中间群体的历史进程仍在继续,族群边缘仍在漂移、变动之中。
Both Tunpu and Daiqing are communities of people that contain many ethnic groups, historically belonging to the marginal Huaxia group and considered as an intermediate group of non-Han and non-Han minorities, forming an intermediate psychology and identity . In the current environment of resource competition and distribution, Han nationalization and nationalization respectively become different realistic tactics of Tunpu people and young people wearing, that is, different survival strategies of “going to the marginalization” and “self-marginalization” . The core of identity of Tunpu people and youths is historical memory and geographical concept. Tunpu region’s tourism development by emphasizing the people of Tunpu is the “old man” historical memory, strengthening the overall identity of the Tunpu ethnic group; the same time in the Tunpu people, each of the Tunpu village “Asian ” ethnic group to maintain Their own geographical identity. Because of their dual boundaries with the local Han nationality and other ethnic minorities, wearing blue people has continued the identity and identity of their middle groups and formed a national outlook based on geographical concepts. The historical process that Huaxia marginalized people become Han, non-Han or intermediate groups through historical memory and amnesia continues, and the marginalization of ethnic groups is still drifting and changing.