CAJ | 학술논문

＂5.12＂汶川地震后,龙溪乡部分羌族居民因地震中生存空间遭受巨大破坏而搬迁至邛崃市南宝山安置区,面对震前与震后迥异生存空间所引起的居民生活的改变,笔者试图以羌民社会生活中饮食的变化为研究对象来解释饮食文化背后社会互动因子的改变,揭示羌族异地安置区身为＂小传统＂社会在现代化、工业化、全球化的时代背景下,作为社会有机体的一部分如何去适应社会改变,同时实现民族传统文化的传承与民族认同。
＂5.12＂문천지진후,룡계향부분강족거민인지진중생존공간조수거대파배이반천지공래시남보산안치구,면대진전여진후형이생존공간소인기적거민생활적개변,필자시도이강민사회생활중음식적변화위연구대상래해석음식문화배후사회호동인자적개변,게시강족이지안치구신위＂소전통＂사회재현대화、공업화、전구화적시대배경하,작위사회유궤체적일부분여하거괄응사회개변,동시실현민족전통문화적전승여민족인동。
The old Qiang stockaded villages, Zhitai Village and Kuapo Village,were located in mountainous area with an altitude of more than 2,000 meters. Both the economic and transportation conditions were poor there. The source of income for the people in Zhitai Village and Xige of Kuapo Village came mainly from planting and collecting wild herbs. The main agriculture product was corn,but they also planted potatoes and cabbage. Chickens,cows and goats were raised by every family. 1. The change in living location After the Wenchuan earthquake in 2008,the Qiang victims in these two villages were all moved, on 23 Setptember 2009,to Youzha Township and Nanbaoshan Township in Qionglai where we find today’ s Zhitai Village （ Area D） and Muti Village （ Area C） in the resettlement areas . Youzha Township and Nanbaoshan Township are located northwest of Qionglai ,bordering with Dachuan Town in Baoshan County,Ya’ an Municipality. Nanbaoshan Township is a big forestry village in Qionglai. It is very rich in natural resources. Forest coverage reaches 94% ,and is characterized by biological diversity. Youzha Township is also rich in natural resources,and has fertile land. The facilities at the Nanbaoshan resettlement area are perfect,and moreover,experts provide guidance to the people on how to plant tea trees,and manage the tea plantations. 2. Change of diet culture andan explanation of the geographical conditions The Qiang area in Northwest Sichuan is mountainous and crossed by many rivers. The rainfall is moderate. The area is suitable for the growth of crops. The main crops are corn,wheat,barley and potato,but they also grow beans and vegetables.There is a small amount of rice production in the southeastern part of the area. The most symbolic foods in the traditional Qiang diet are Zhengzhengfan,（ a kind of steamed rice） Yangyuciba （ potatoe sticky rice cake） ,zhubiaorou （ fatty pork） and za wine. Before the earthquake,the staple food of the Qiangs was corn,and rice was purchased. The potato was both a staple and vegetable. Vegetables also included lots of wild herbs. Meats were mainly fatty pork and chicken and sheep which they raised. Some meat had to be bought. As for drinks,za wine and barley wine were drunk in daily life. After the earthquake,the main starch staple became rice,whereas before it was corn. Non seasonal vegetables became popular. The fatty pork （ zhubiaorou） that they made in the past was difficult to find,so now they mainly ete pork, mutton,chicken,carp and seafood. They mainly drank beer and spirits,and not the traditional za wine and barley beer. With the changes of living environment in the resettlement,production conditions of the Qiang changed. For example,not only was the humidity too high in the resettlement area for making the traditional salted fatty pork,the government placed a ban on raising livestock in the village because they wanted to develop local tourism. This situation reduced the amount and variety of meat eaten by the people. Thus,for the Qiang who had lived in the old villages for generations,change in their living location resulted in a change in their traditional diet which had evolved as part of their geography and environment. 3. The Culture of Diet culture within the geo regional and industrial interactive space Before the earthquake, the Qiang villages were remote and sealed off from the outside. MostQiang lived a self sufficient life. The circulation of people and material was small. After the resettlement,in order to integrate into local social networks and guarantee the development of the Qiang village itself,they needed to communicate more with the outside. After resettlement,transportation developed a lot. At the same time,tourism development stimulated the local people to go outside, and people from the outside to go in. This kind of communication can gradually influence the eating habits of local people. The Qiang changed from being self – sufficient to having a surplus for selling. With the improvement of productivity,the adjustment of economic structure,and the improvement of transportation conditions,the villagers relied more on the ＂central markets＂,and contact with the surrounding ethnic groups became closer. Moreover,the feedback effect between different cultures became more prominent,as with the culture of diet where it has been shown that the ＂center＂flows to the ＂frontier＂,for example, when people living in towns or cities come to a Qiang villages choose to eat Qiang snacks such as Yangyuciba （ potato sticky rice cakes） . Therefore,if we analyze a local society ’ s ＂great tradition＂and ＂small tradition＂from the perspective of markets,we see an increased dependence on the＂center＂. If we analyze the mutual penetration of different culture circles from the perspective of culture,we see that it forms a mutual feedback type of pattern. This feedback will not only change the daily diet,but also the way of life and social structure of Qiang society. 4. The ＂Restoration ＂ of a culturally traditional diet and ethnic identity After resettlement,when tourism was promoted by the local government,the Qiang realized the importance of their ethnic uniqueness , which prompted a kind of ＂restoration＂of their traditional culture . This＂restoration＂embodied the Qiang people’ s sublation of diet culture. The eating culture of the Qiang and their social culture is,in a way,related to their past, present and future. The reconstruction of theQiang’ s traditional diet culture in the resettlement area indicates more a sense of ethnic identity. Therefore,when the Han people and other ethnic people （ tourists） enter the restructured living spaces,an explicit symbol that can be used to distinguish oneself from others is manifested in the culture of eating. No matter if we explain this cultural phenomenon from other’ s or our own perspective, it has already implied that whether a Qiang individual eat Yangyuciba, Zhubiaorou or drink zajiu wine is not only a matter of eating habits,but it is also an explicit marker and symbol which distinguishes themselves from other ethnic groups. 5. Industrialized food coming from the outside and and changes of social lifestyle With an increased understanding of outside information, knowing more about industrialized products via TV etc. ,and having more contact with Han people,the eating habits of the Qiang people in the resettlement areas are gradually changing. This kind of change is especially obvious with teenagers. For example,instead of drinking zajiu wine,more people choose to drink beer. Zajiu wine is a specific wine of the Qiang and also an identity marker of the Qiang,and moreover,by drinking beer,ethnic differences are weakened. Therefore,in the social networks,beer,as an industrialized product,is not only a kind of beverage,but also a lifestyle ,a medium being used on social occasions, and a symbol that has lots of symbolic meaning. With the constant fusion and development of modern society,new things are formed more and more rapidly,and people’ s ability to accept new objects also improves quickly. After the May 12 th Wenchuan earthquake,the Qiang ’ s traditional food culture was impacted dramatically. Under these impacts,not only should the Qiang try to maintain their traditional culture,but also should strive to survive within modern society.