Educational Value Study On Social Organization Of Tunpu Group In Anshun

As a distinctive sub-cultural group of the Han nationality, Tunpu people, with the help of their ethnic group markers formed by their unique cultural feature, keep and maintain the "dual" boundaries, namely "our group"and "the other two ethnic groups", between neighboring ethnic minorities and Han nationality post-migrant. As a result of political and military actions during the process of "Troops Moving from the North to the South"and "Immigrants Transferring from the North to the South during"carried out by Ming Dynasty in the middle parts of Guizhou600years ago, during the process of connection, interaction and gambling with the local minorities and post-migrant of Han Nationality, Tunpu people maintains the identity and boundary of their own ethnic group relying on the ethnic source of the ancestor (which is called Tunpu memory in this thesis), who first settled in Guizhou, and proves the historic and legalize of their real existence.Using complex thinking method, the thesis regards the Tunpu culture as a "complicated adaptive system".The power formed by the Tunpu people comes from state system, so the absent guarantee of state system is the exactly reason why the Tunpu people exist. Tunpu people, using the imaginable "country" as axis, construct a middle axis of identity, which integrates blood relationship, geography and identity as "Tunpu memory" into ethnic group, and in this unique space area in the middle parts of Guizhou, the mutual connection among time, space and ideology is achieved, at the same time, Tunpu people, the social group with special region features, are formed. Relying on the vitality possessed by the self-organization potentially, which comes from this complex system, Tunpu people have achieved and accomplished their ethnic group's construction and cultural production in moderate open.In light of this, this thesis will focus on two of the most representatives of the "Tunpu memory", namely the "Parade of Worship for Wanggong", the local god and "Ground-opera"(the local opera specific to Tunpu people), which are organized in "the form of the Eighteenth Party" and "Ground-opera Troupe" respectively. And by in-depth interview, participant observation and questionnaires, it is discovered that these types of organization are characterized by their openness of organization system, the spontaneity of participants, the equality among the participants, the autonomy of the organizing, etc. Hence it is possible to probe into the self-organizing mechanism entailed in its type of organization and the non-kindred social structure of operating such a mechanism.as well as the cultural-psychological field, as the inner-power of self-organizing mechanism.In this society, where the kinship and geography based traditional rural society has been surpassed, the social organization with the self-organizing mechanism will replaces the conventional kindred organization, which is the main organization form of Tunpu people's cultural production.Tunpu people achieve the historical extension in longtitude using Tunpu memory as parallel, which refers to time-vector.at the same time, social organization with the self-organizing as the parallel, horizontal real integration between individuality and group is achieved too. In this coordinated system with history and reality, Tunpu people have achieved the cultural production, which process has the same pattern with education teaching process, a full link educating process. In this field, every one of them has to experience the learning of the self-organization, their internalized knowledge of history and the "educational network" formed as a result of the mutual influence of various factors. By means of this, they develop a sets of Confucianist principles of conduct in guidance of rules of "Li"(Etiquette), ethics upholding the rules of "Zhong"(the conscientiousness to others), behavioral norms dominated by rules of "Yi"(the righteousness), and complete the uniqueness of their culture at last.Tunpu people, who are rooted in the activities of their daily life, have achieved the immersion of cultural spirit as well as cultural self-definition, finally to the home where a complete life is formed.Modern school education, under control of the state ideology, is an organization of the other in terms of the type of organization, which penetrates through the whole process of schooling, and is mainly realized by discipline and control for its extrinsic characters. It is especially in classroom activities that this extrinsic and formal organization of the other not only neglects the subjectivity of the students, but also constrains teachers' subjectivity, undermining the effects of teaching. The ultimate value of education is to promote individual development of human beings rather than to treat them as instruments. This determines internally that the main engine of development lies in the development individual beings' subjectivity. Hence, the necessity of the shift from the organization of the other to that of the self in teaching process. Because be it teachers or students, only when they are able to make a sufficient use of their own subjectivity during teaching, can they realize human's full and comprehensive development.Due to distinctions in space and field where education takes place, school education and social education differ from each other in many aspects of teaching content, teaching methods and teaching organization. But their education objects are all human beings, enabled by their ability of self-organization internally. This demonstrates that whichever modes of education, it has to utilize learners autonomy and subjectivity. Only in this way, could education be able to transfer people's spirit, produce novel spiritual power, accomplish and hand down human beings culture. In view of this, the social organization of Tunpu people in Anshun turns out to be a representative live case.