| The leaders of China set the goal of building up affluent society completely on The18th Congress of the Communist Party of China when it is the100anniversary for republic, and the construction strategy of "Five-In-One". Whatever the goal is, the harmonious society, the Chinese Dream, or an affluent society, there is always a key issue:how to manage the national minorities, national minority regions (such as Mongolia, Xinjiang, Tibetan Autonomy Regions) and relationships in the pattern of pluralism unity of china and their rights and interests in development. Although the population of all national minorities counted for below10%in China, but the total number is more than one hundred million in sum. The whole national minorities regions counts for2/3of homeland, and the most land is distributed around the frontier in the mainland. Even more important, China’s national minorities possess various languages, characters and religions. In this thesis, the author proposes the first question:how to build an affluent society concluding liberal political, ecological civilization, harmonious society and cultural prosperity in the region of national minorities over the next ten years in China?Moreover, it is declared by history texts that interior land is civilized, while frontier is ignorant. Since1912, it is one hundred years for republicanism, affected by western enlightenment and the lineal evolutionism, the mainstream society of China has been holding the opinion of economic poverty, political brutal, primitive, backward culture on the national minorities.In order to lead a happy life, they must be guided and supported by mainstream society. Although a series of autonomous system of national minorities region established on a political consultative in1949, there is still room for improving it. Mainstream society believes that the first thing must be improved for national minorities is economic conditions, then comes the right of autonomy. While The People’s Republic of China has been on its establishment for over60years, and West Development of China for over ten years, some still deny National Regional Autonomy System. How could national minorities increase happiness of Chinese great home and take leadership in their own ecological homeland? And then, are the people who live in the eastern urban area happy? If not, should the economic development pattern be employed to the national minorities? In addition, are the national minorities in western regions live less happier than people in the eastern urban area?The third question is, as the background of development pattern transformation,advancing political reformation, building affluent society completely proposed in The18th Congress of the Communist Party of China, can we use the enlightenment of Household Contract Responsibility System absorbed from countryside in the1980s to perfect and develop the System of Regional National Autonomy, to promote political reformation by absorbing the wise from the grass-root autonomic society of the minority frontier regions? The mainstream consciousness is that the System of Regional National Autonomy can’t be mentioned at the same time with the Household Contract Responsibility System of Countryside in the earlier preliminary stage. However,"capitalism or socialism" in those days is considered as serious as "split country" nowadays, and economy a part of the mother body---political power and right, social status, equality and responsibility. Therefore, our comparison between the Household Contract Responsibility System of Countryside and the System of Regional National Autonomy is the logic. In another word, can we use the method of increasing civil right to solve the problem of the shortage of local modern life? This paper will try to argue the question by the Bedma Ridge’s Tibetan life experience.This thesis describes and explains the life in Bedma Ridge and proposes problem that whether abundant modern technology decides people’s happy life or not. The thesis aims to point out that, in the frontier minority region, the technical tool (e.g. flowing into city, surfing on internet, going to school and working in company) and consumption (e.g. buying cars, houses, nutrition and so on) have little effect on happy life. True meaning of happy life has nothing to do with material technology, but depends on the aim, significance, and satisfaction of life and sense of dignity.Based upon a continuous13months fieldwork, this thesis employ such research methods, such as participant observation, semi-structured interview, emic and etic approaches, and cross-cultural comparison. Nowadays, people are experiencing modernization and globalization, transformation of the original ecological life and the west postmodern transformation. Against this background, the thesis will try to form an ethnography, which understands and describes the Bedma Ridge people whom live in the poor modernization though gain rich happiness. The aim of this thesis is to introduce the frontier minority ecology and psychology to the people in eastern inland, to help those people understand and respect more toward frontier minority region and to be real moral.In local field work, as a part-time teacher in middle school based multiple identities, the author aims to keep it as often as possible to involve in the local living. The field where the author investigates locates in southern Tibet, Nyingchi area, which is close to China’s actual control of the China-India boundary.This thesis consists of seven parts. In Part1Introduction, the author introduces the problems in the modern time, the reason and the goal in the study, the significance and methods employed in the field work.The second part is the Chapter1. In this part, the author depicts the history of The Bedma Ridge, discusses the history of the real and true text hidden in the power and the nature.In Chapter2, the author describes the life of the Bedma Ridge, and the limit of philosophy.Chapter3studies the Bedma Ridge’s spirit in order to find the clue to comprehend happiness.Chapter4criticizes the side-effect of modernism imported by inland civilization of China. It also describes the pre-modern and post-modern life in the Bedma Ridge and frontier culture. In order to builds up the culture belief, people should complete the Marxism in Chinese practice.Chapter5describes the Bedma Ridge’s education to conclude the Model of God-Family-Homestead from frontier culture. It also discusses the Bedma Ridge’s remoteness by study the morality of the youths in the holist education.Chapter6analyses the Model of God-Family-Homestead to explain that the Chinese Dream is pluralism in Unity. Then the author compares it with the global system in order to enlighten that the Bedma Ridge’s Model of God-Family-Homestead is capable to understand and workout the World’s Commonwealth. It’s the conclusion and the base of further study. |
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