Heilongjiang Silver Is Satisfied Elunchun, Changes Of Traditional Culture And Reconstruction

The author uses the research methods of document, the expert consultation, observation, participant observation and interviews to study the change and reconstruction of the traditional culture of Oroqen in Baiyinna village. By studing, the author tries to understand the cultural changes in the choroid and the effects of the main cause of the change, so as to explore the feasible road for the heritage, promotion and reconstruction of their culture. Baiyinna village, belonging to Huma county of Heilongjiang province, is located in the Greater Khingan Range with the existing94households,283people in all, among them188Oroqen. Abundant natural resources and relatively closed social environment makes the Baiyinna Oroqen to keep the traditonal culture better, while the change and transition of culture has brought them great confusion. Before17th Century, Oroqen people hunted for a living in theprimeval forest of the north shore of Heilongjiang, and they were almost isolated from the outside world. In the mid-17th Century, the Oroqen migrated to the south bank of Heilongjiang. The Qing government adopted "Lu Zuo" rule, so the patrilineal "Mu Kun" systemThe author uses the research methods of document, the expert consultation, observation, participant observation and interviews to study the change and reconstruction of the traditional culture of Oroqen in Baiyinna village. By studing, the author tries to understand the cultural changes in the choroid and the effects of the main cause of the change, so as to explore the feasible road for the heritage, promotion and reconstruction of their culture. Baiyinna village, belonging to Huma county of Heilongjiang province, is located in the Greater Khingan Range with the existing94households,283people in all, among them188Oroqen. Abundant natural resources and relatively closed social environment makes the Baiyinna Oroqen to keep the traditonal culture better, while the change and transition of culture has brought them great confusion. Before17th Century, Oroqen people hunted for a living in theprimeval forest of the north shore of Heilongjiang, and they were almost isolated from the outside world. In the mid-17th Century, the Oroqen migrated to the south bank of Heilongjiang. The Qing government adopted "Lu Zuo" rule, so the patrilineal "Mu Kun" system and "Lu Zuo" coexisted in the society, this situation lasted until the early1950s. The government of the Qing Dynasty sent "Anda" to contact withOroqen inorder to obtain the mink and other hunting products. It was also during this period that firearms, horses, weaving, iron tools and other production and living materials began to enter their life, and the level of their hunting were greatly improved. At the same time, the alien technology brought huge shock to the traditional culture of Oroqen, making the development of their social and culture restricted by outside world and they suffered from the oppression and exploitation by other ethnic groups. In the late1950s, the government designated the Oroqen society as "half the original" society, so "direct transition" to socialist society became the orientation of their social and cultural development. Under the guidance of the government, the Oroqen experienced the process of hunting, hunting and raising industry simultaneous, agricultural production, agriculture and forestry with a variety of prosecution, forestry changing to agricultural production. However, the hunting culture is the root of their culture. Settling down, changing the mode of production, prohibition of hunting and a series of changes that has brought them a great deal of maladjustment. And the transformation and the change of culture has brought them great confusion. Since the21st Century, their cultural elite, the representative of which is Guan Jinfang, has reconstructed the traditional culture which is far away fromthe real life from the perspective of cultural consciousness with the vigorous support of the local government. They have organized the folk art group, built folk exhibition hall and Oroqen custom park, actively supported the cultural industry of birch bark and have applied for a number of national and provincial-level intangible cultural heritage. During the process of cultural reconstruction, they've achieved favorable economic and social benefits by using the stages to exhibite the integration of traditional culture and disseminating through a variety of channels. Cultural change is inevitable in the historical development of human society. However, the traditional culture of Oroqen has a high degree of uniformity and particularity. In the views of anthropology that guiding cultural change should fully consider the recipient's opinion, if we simply act in the light of subjective consciousness will cause irreparable damage. The author analyzes the culture change and reconstruction process in Baiyinna by using the theory of culture function, culture transition, culture capital and culture industry, tring to conceive the reconstruction and development of the traditional culture of Oroqen there.