N. A. SOLOVYOVA

Trans-Baikal State University (Chita)

Keywords: national minorities of China, culture of national minorities, national policy of China, modernization of culture, commercialization of culture

The culture of national minorities, or the ethnic culture of China, which is a set of traditional norms and values inherent in specific ethnic groups, is undergoing multiple changes at the present stage. The transformation of the culture of national minorities is significantly influenced by the national policy of the People's Republic of China and such processes as modernization and natural changes, and the commercialization of culture. These processes contribute to the formation of a new ethno-cultural reality in the PRC.

China is a multiethnic state, with 56 nationalities living on ^an area of 9.6 million square km1. Han Chinese predominate - almost 92% of the population. Just over 8% of the country's population belongs to 55 national minorities.² According to the latest national census, there are 1.22 billion Han Chinese. The number of ethnic minorities is 111.3 million ³. 44 national minorities have their own autonomous districts with a population of 75% of the total number of ethnic minorities and occupy 64% of the country's territory ⁴.

Major national minorities include Zhuang, Hui, Uyghurs, Miao, Manchus, Kazakhs, Tibetans, Mongols, Tujia, Bui, Koreans, Dong, Yao, Bai, and Hani. Small-numbered peoples include the Daura, Mulao, gelao, Sibo, Jingpo, Salar, Bulan, Maonan, etc. Diverse ethnic composition determines the presence of a variety of national cultures in China, and this is a significant feature of its socio - cultural space.

Within the framework of ethnic culture, ethnic identity and historical memory are formed, which contribute to the perception of one's own world as unique, and the transfer of accumulated experience through established traditions.⁵ The transformation of ethnic culture, first of all, occurs under the influence of the state policy of China - both national and national. A significant impact on national culture is provided by the modernization policy aimed at developing economic sovereignty, one of the goals of which is to achieve by the end of the XXI century. a high level of cultural life, which will allow a rational attitude to cultural diversity and preserve the harmony of the development of society.

Of particular interest is the process of commercialization of the culture of national minorities in China, which largely contributes to its popularization in the state and the world as a unique phenomenon of modern Chinese reality.

Attention should also be paid to the natural (spontaneous and uncontrolled by the state) transformation processes in the sphere of culture of national minorities in China.

Understanding the essence of the ongoing transformation processes contributes to a deep analysis of the national problems facing China today, and allows us to identify the points of application of the PRC leadership's efforts to preserve the integrity of the country's socio-cultural space in the presence of cultural pluralism.

PRINCIPLES OF NATIONAL POLICY OF THE PEOPLE'S REPUBLIC OF CHINA

The national policy of the People's Republic of China determines a set of economic, political and cultural measures aimed at preserving the unity of the country.⁶ However, the relationship between small ethnic groups and the totem nationality (Han), small ethnic groups and the authorities is regulated by few official documents. These include, first of all, the Constitution of the People's Republic of China, which sets out the principles of governing national minorities.

The systematizing basis of the national policy is the "principle of flexible management of the non-Han population", based on the following provisions of the Constitution of the People's Republic of China:

1) equality of all peoples living on the territory of the country;

2) prohibition of any discrimination and harassment on the basis of nationality;

3) government support

areas where national minorities live, to improve their economic and social level;

4) ensuring by the State the right of all peoples to use and develop their native language, both written and oral, and to preserve and develop national customs and traditions.⁷

An important part of ethnic politics in modern China is the doctrine of Chinese nationalism (Zhonghua minzu). In accordance with it, a civil nation is formed on the basis of mutual coexistence of the Han population and national minorities, which is ensured by the implementation of the following principles of the doctrine:

1) consolidation of peoples living in the territory of the PRC;

2) the formation of a "regional consciousness" (national identity) among citizens, while simultaneously shifting the ethnic consciousness of national minorities to the background^.;

3) developing a sense of patriotism;

4) psychological dependence of the Han population on national minorities and national minorities on the Han population.

It is possible to identify some positive results of the national policy implemented by the PRC. The state's desire to achieve a national identity and a "united nation" contributes to the creation of levers for managing the process of forming a socio-cultural space at the local level, which, in turn, makes it possible to consolidate regions and the center ⁹. The consolidation process should result in strengthening the integrity of the country's socio-cultural space. At the same time, the culture of national minorities continues to exist as an integral part of traditional Chinese culture.

The provisions of the Constitution of the People's Republic of China related to the national question, the principles of the Zhonghua Minzu doctrine indicate that the country's leadership recognizes the diversity of nationalities and cultures in the Chinese state (by the way, the idea of the impossibility of leveling cultural diversity is widespread in world practice, in particular, it was reflected in the theory of cultural pluralism, claiming that each culture is unique ¹⁰).

With regard to national minorities, the PRC leadership uses "flexible management methods" that contribute to the process of consolidating ethnic groups and eliminating possible conflicts between them, as well as creating a system of interaction between the state authorities and the population of areas where national minorities live.

China's national policy has evolved over the centuries, and the "flexible governance principle" also has a long history of formation. Since the middle of the second century BC, during the Han Empire, a policy of successive annexation of territories with non-Chinese populations was carried out. In the Han period, the political practice of "weak leadership of barbarians" emerged. During the Tang Dynasty (619-907), ideas were put forward for a multiethnic (multinational) state in which Han Chinese and "barbarians"could live together.¹¹

According to the Constitution of the People's Republic of China, the country's leadership undertakes not only to defend the rights of national minorities, but also to economically support the underdeveloped regions in which they live. The following facts indicate the uneven development of such regions of the PRC. For example, the Moso ethnic group, numbering about 40 thousand people and inhabiting the border areas of Sichuan and Yunnan, still retains the foundations of a matriarchal society. But this tradition prevailed 10 thousand years ago, in the Late Paleolithic. In the mountainous regions of Sichuan Province, the Qiang, Liahu, Bulan, and Hani ethnic groups still use slash-and-burn farming.¹² At the same time, other provinces are experiencing a high degree of urbanization and economic growth (especially in the coastal eastern provinces).

The Chinese leadership is interested in strengthening its position in the backward regions where national minorities live, and including these regions in the asset of the Chinese economy. The state policy of the People's Republic of China is focused on improving the quality of life of the population of these regions, including improving the level of education, medical and social services, solving housing issues and building modern infrastructure.

The country has created 14 special higher educational institutions for training national personnel - institutes (universities) of nationalities. Of China's 55 national minorities, 53 have their own language. Training in educational institutions is conducted in two languages: in the official dialect - Putonghua-using appropriate educational materials and in one of the 21 languages of national minorities. Annually on

More than 3,500 types of educational materials for secondary and primary schools are produced in the languages of national minorities with a circulation of 100 million copies. There are ¹³ instances.

The measures taken by the authorities have helped to change the lives of national minorities for the better. The introduction of universal compulsory education in 1949 increased the chances of national minorities obtaining higher education.¹⁴ There are economic levers - a system of benefits and allowances: national enterprises are exempt from paying certain types of taxes or pay them at a preferential rate. The level of education has increased; medical care has improved; and the construction of roads and improved communications in remote areas have eliminated the geographical "isolation" of non-Han peoples.

The State supports the birth rate among national minorities. Under strict demographic policies, a Chinese family is prohibited from having more than one child (although in 2013 it was officially allowed to have two children if at least one of the spouses is the only child of their parents) ^.15 However, members of minorities are allowed to have three children.¹⁶ Thus, the number of national minorities in the period from 2003 to 2011 increased from 80.17 million people to 111.3 million ¹⁷.

However, these measures are not so much aimed at maintaining the number of national minorities as they are designed to activate the process of population reproduction in the vast and desert territories inhabited by small nationalities.

Despite the obvious improvements in the lives of national minorities associated with the implementation of national policies in China, it is necessary to mention the remaining shortcomings. There are problems in providing education to representatives of national minorities. Despite the fact that there are more schools and educational institutions in small ethnic areas, the quality of education in them has not improved. The opportunity to get a higher education for many graduates-representatives of national minorities-is not yet a guarantee of their employment. For this reason, some students lose interest in studying, believing that education in their later life will not be useful. After completing their degree, they return to the places where their parents live, and usually work in the service sector, trade or agriculture. University teachers are very often condescending to such students, realizing that education will not play an important role ⁱⁿ their lives18.

To solve this problem, the State legally obliges resource-producing enterprises in national regions, as well as founders of companies, to train and employ a certain number of representatives of national minorities, and to ensure their long-term employment. Such measures contribute to actual changes in the lives of national minorities much more effectively than the previously implemented "tax refund" policy. ¹⁹

There is no doubt that the socio-economic conditions of national minorities are improving, but changes are very slow and often subtle. For example, the Hui are you-

They are allowed to move from their home provinces (Ningxia Hui Autonomous Region) to other parts of China in order to earn money. After working for several years (from 3 to 7), the Hui people return to the autonomy from which they came. When they leave, they give up their jobs to their closest relatives, who, in turn, will do the same in a few years.

So, if we evaluate it as a whole, the national policy of the People's Republic of China is not without contradictions. On the one hand, its provisions contain all the elements necessary for maintaining the diversity of national cultures. On the other hand, their implementation is more in line with the national goals of economic development and the elimination of its imbalances, rather than with the interests of maintaining the way of life and the number of national minorities. This "economic" nature of China's national policy contributes to the disappearance of ethnic cultures rather than to the maintenance of ethnic diversity in the country.

However, the results of national policy implementation will be felt only in a few years.

TRANSFORMATION OF NATIONAL CULTURE UNDER THE INFLUENCE OF NATIONAL POLICY

Certain provisions of the national policy of the People's Republic of China, which aims to maintain the pace of socio - economic growth in the country, have a significant impact on the transformation of the culture of national minorities. The construction of a middle-class society "Xiao-kang", the harmonization of Chinese society and the smoothing of regional development imbalances, the creation of border zones of advanced development and free zones of cross - border trade (ports), the"Plan 15" ²⁰, etc. - all these programs of the state in one way or another affect the national issue.

A vivid example is the "Greater West Development Program". The rapidly growing economy of the PRC needs energy and other raw materials, for the production and processing of which it is necessary to send workers to the western provinces.²¹ To accelerate their development, the Government supports the migration of Han Chinese personnel to these parts of the country. The concentration of Han Chinese in areas where ethnic minorities live compactly is increasing ²². Sending them there, the Chinese leadership refers to the fact that it is among the Han Chinese that the largest percentage of highly educated engineers, managers, analysts, doctors, and cheap labor is available.

The influx of workers certainly contributes to the rapid development of the Chinese West. However, an increase in the concentration of Han people in areas where national minorities live compactly may have a negative impact on them, as the rapid assimilation of national minorities occurs.

MODERNIZATION AND COMMERCIALIZATION OF NATIONAL MINORITY CULTURE

Modernization changes also have a positive and negative impact on the daily way of life of small nations. Under the influence of socio-economic progress, the modernization of the culture of national minorities leads to a change in the traditional ethnic culture ²³. Technological progress makes it possible to expand the possibilities of communication between peoples and forms the worldview of a new generation. And although the mentality of peoples does not lose its value, the weakening of cultural traditions still occurs: the traditional costume is replaced by modern clothing, the principle of individual success rather than collective (communal) success begins to dominate public opinion.

At the same time, traditions and customs do not dissolve in the new realities of life, but acquire a new form that preserves the main value orientations.

For example, at the beginning of the XX century, many peoples (Miao, Wa, Li) still had the rite of sacrifice: it was customary to bring an animal (more often, a buffalo) as a gift to the gods. In modern culture, this tradition has received a new form - money or food is used as a sacrifice. Thus, the mentality of peoples is expressed even in new forms, but with the same meaning.

Another mechanism of influence on the culture of national minorities is its commercialization, when elements of traditional culture can be used for profit.²⁴

This process has several manifestations: ethnographic tourism, national parks, business development for the sale of objects of material culture.

Ethnographic tourism in China is actively developing. A vivid example is the folklore village of the Li and Miao peoples created on Hainan Island, which includes a large cultural complex. On the territory of the complex, you can explore a traditional dwelling, observe-

give a wedding ceremony, buy a national costume. At the beginning of the 20th century, a foreigner could not visit the temple of the Li and Miao peoples. Firstly, due to geographical circumstances: these peoples live in hard-to-reach places, and it is not easy to reach their settlements. Secondly, even if a foreigner reached them, he would not be able to enter the temple: this sacred place was only meant for the villagers. In the ethnographic village, everyone is allowed to visit the temple.

To their photos, representatives of Li and Miao were extremely negative, because, in their opinion, with the help of a picture you can harm the health and soul of a person. In an ethnographic village, you can take photos without restrictions: ethnicity is a way of earning money for Li and Miao. Older women with tattoos on their bodies do not pay attention to the photographer.

So now national cultures are focused on the development of ethnographic tourism, since it brings considerable income and contributes to the creation of jobs.²⁵ Folk groups usually perform in Chinese parks on holidays and weekends. Their material support by the state in the framework of national policy is focused on promoting China as a multi-ethnic state.

National clothing and objects of material culture of national minorities in China are popular not only among foreign tourists, but also among the Han Chinese. There are many shops of clothing and accessories of small nationalities in the country. In tourist areas, local residents have the opportunity to sell products made by hand. Most of the goods have an unusual appearance, which arouses the interest of customers. This gives older people the opportunity to engage in traditional activities: embroidery, knitting, sewing. Thus, representatives of national minorities have the opportunity to earn money.

As for the cultural factor, you need to take into account some features. Sellers of" ethnographic " stores often confuse what specific items belong to certain peoples. Manufacturers, in an effort to ensure sales, very often add various elements to clothing, without worrying about the fact that such elements are not contained in the culture of a particular people. Gradually, traditional costumes of national minorities take on the form of modern clothing, retaining only certain ethnic elements. But the costumes of their folklore groups are almost completely identical to the festive national costumes of peoples.

NATURAL CHANGES IN THE NATIONAL CULTURE

In the culture of national minorities, in addition to changes under the influence of national and national policies, modernization and commercialization, natural changes also occur spontaneously, which cannot be controlled by the state or the nation itself. For example, the Manchus and Heje are practically assimilated by the Han Chinese.²⁶ This is a natural process, since the Han people outnumber them, and it is not surprising that the" stronger "culture absorbs the "weaker" one.

The goal of the national policy - "unity, equality and universal enrichment" - is rather symbolic. Equality is difficult to achieve, because, for example, to change the position of "actual inequality" of a billion Han Chinese and 5 thousand Chinese. Evenks are not possible ²⁷.

However, the traditions of the northern ethnic minorities also affected the life of the Han Chinese. For example, until the Han Dynasty (206 BC - 220 AD), the Han people usually sat on the floor - later they began to sit on chairs, borrowing this habit from the peoples of the Western Region. From there, the Han Chinese developed crops such as wheat and barley, as well as ways to process them and grind them into flour. Due to the influence of the northern peoples, flour products gradually won the love of the Han people and entered their everyday life.²⁸

Culture, like a living organism, is changeable. It is not surprising that many traditions are reborn into new forms naturally. For example, the process of urbanization has led to the fact that the traditions of animism among many peoples (Miao, Li, Wa) are manifested in their modern culture in a new way. Animism is characterized by the idea that during sleep the soul of a person leaves the body. The younger generation does not have such beliefs, but they still believe in dreams and fortune-telling. So, scientific knowledge changes the worldview of representatives of national minorities, although not so dramatically.

Summing up, it should be noted that the processes listed above have their impact on the development of the culture of national minorities to varying degrees.

China's national policy has evolved over the centuries, so the Chinese Government has vast experience in managing national minorities. China positions itself as a multi-ethnic state, which is reflected in the Constitution of the People's Republic of China. However, the numerical dominance of the Han people leads to the fact that national minorities become part of the multi-faceted Han civilization.

The main goal of the national policy of the People's Republic of China is to preserve the unity and integrity of the state. The Chinese authorities support the development of civil identity, without abandoning the realities of ethnic pluralism.

Strong economic growth in China has contributed to the need to pay attention to the level of regional differentiation, which has been exacerbated by the implementation of reform and opening-up policies. One of the main goals of state policy in the PRC is to raise the standard of living of national minorities inhabiting the main part of the Western region, which is facilitated by the adopted "greater West development program". Naturally, the culture of small-numbered peoples undergoes significant changes. The process of urbanization is increasing, and, for example, the traditional type of housing is being replaced by a modern multi-storey building.

The "greater West development program" is based on an unwavering belief in the transformative power of economic modernization, which, according to the Chinese leadership, will to some extent eliminate ethnic problems. However, despite the transformation of elements of the ethnic culture of national minorities, its mental basis remains. In China, there are still people with a traditional way of life (for example, Moso, Qiang, Liahu).

The ongoing process of commercialization of culture in the country has contributed to the creation of ethnographic tourism, which focuses on the production of national clothing, souvenirs, handmade cosmetics and other goods. Ethnographic villages and national parks bring considerable income to representatives of some national minorities (Miao, li, wa, etc.). Among the obvious disadvantages of this process is the commercial exploitation of both elements of national culture and ethnicity, as a result of which traditional moral values are replaced by the desire for material benefits.

The processes of modernization and natural changes are partial. These processes have a significant impact on the cultures of some peoples, while they affect the culture of others to a lesser extent. If the culture is "strong", it is not susceptible to such influence and is able to adapt "elements from the outside" to its own traditions.

All the factors listed above lead to the formation of a new ethno-cultural reality in China, the contours of which are still being outlined at the present stage.

^{Chengsi Yun, Chung Mousi.} 1 Introduction to Chinese Culture. Beijing, 2011, p. 203.

^{Alekseeva I. D.} 2 Education of ethnic groups in China // Vestnik BGU, 2012, N 8. P. 134. (Alexeeva I. D. 2012. Obrazovanie etnicheskikh grupp Kitaya / / Vestnik BGU) (in Russian)

³ http://www.360doc.com/content/13/0401/15/80095_27530452 2.shtml

⁴ Zhongguo minzu tongji nianjian, 2002 (Statistical Yearbook of Chinese Nationalities, 2002). Beijing, 2002, p. 134.

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⁸ regionalization in the context of cross-cultural interaction (on the example of the Inner Mongolia Autonomous Region of the People's Republic of China). Chita, 2008, p. 208.

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^{George W.} 10 Stocking. Polarity and Planarity: Franz Boas as Psychological Anthropologist // In New direction in Psychological Anthropology. Cambridge, 1994, p. 316.

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^{Alekseeva I. D.} 13 Decree. op. P. 136.

¹⁴ Education of national minorities in China 2012-http://baike.baidu.com

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^{Buldakova V. G.} 16 Decree. soch. P. 79.

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²¹ http://www.gov.cn/zwgk/2013 - 01/15/content_2312647.htm

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Diskussii o natsionalizme v KNR. 2001, N 3 (in Russian) 25 Diskussii o natsionalizme v KNR. 2001, N 3

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²⁸ http: com/se/txt/2013 - 02/21/content_518866.htm

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