Shuang Zhang
摘要：Bilingual teaching in which ethnic minority spoken and written language are used along with the Han language is China’s basic policy for minority education. By means of a survey of the present state of the use of Miao written language in teaching, this article analyzes problems in the policies for minority-language teaching in ethnically mixed communities in southwestern China and points out that the ways to resolve these problems are level-by-level management, development of specific policies, and the formulation of special policy implementation measures.
关键词： Bilingual Education Policy, Miao language, Han language 对象：西南地区苗族自治区和苗汉杂居区域的苗汉双语教学
方法：通过分析调查报告，揭示西南少数民族语言教学中的问题，提出了分层教学、发展特殊政策的解决方法。
视角：实证研究、调查报告
材料：湖南西部、贵州东部、四川-贵州-云南交界地区以及云南东北部地区实行双语教学的中小学调查报告
论点：在这些地区双语教学不能很好的开展，原因是政策缺陷：1. 鼓励双语教学的政策僵化，不能针对具体地区的具体情况。2、政策缺乏专业性和可操作性3、政策缺乏灵活性和高效机制。
意义：提出了解决上述问题的方法1、制定分层管理的政策。 2、制定更有针对性的具体的政策。3、制定特殊的优惠政策。
Crossing the River: Xiangxi Miao Spirit Mediumship
穿过河流：湘西苗族的灵媒能力
Hexian Wu
摘要：In Xiangxi Miao communities, there are three kinds of spiritual practitioners: the zimei medium, the badui spirit official, and the daoshi Daoist monk. The zimei consult spirits on the daily affairs of the Miaos in the Miao language, the badui spirit officials perform rituals memorializing legendary Miao ancestors in local Chinese, and the daoshi Daoist monks conduct funerals, also in local Chinese.
This thesis describes how zimei establish themselves as mediums and perform rituals, which occur in a syncretic matrix of Daoism, Buddhism, and Confucianism. The Xiangxi Miao practice animist, Daoist, Buddhist, Confucian, and syncretic forms. The zimei 's ritual, known as the bu-zimei , serves to restore social harmony when it has been disrupted. Through the author's observations and interviews during the summers of 2009 and 2010, the bu-zimei performed by the zimei is both animist and profoundly syncretic. The zimei establish and perform mediumship: this includes their recruitment, rituals offered, paraphernalia, clients, patron spirits, and performance. Apart from its normative nature, the bu-zimei is also a social activity. In the Xiangxi Miao context, social harmony is summarized as people having health, obtaining good harvests, giving thanks and observing filial piety, and having thriving domestic animals. The above social norms summarize what constitutes the three kinds of social harmony that the Xiangxi Miao are
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seeking to achieve: that among humans, between humans and spirits, and between humans and nature. The zimei are often invited to perform the bu-zimei , restoring social harmony by imposing social norms.
关键词：Cultural Anthropology Asian Studies 对象：湘西苗族Zimei灵媒仪式。
方法：利用三个主要技术：参与观察、访谈、对比分析法。通过参与观察法和访谈法收集到的数据来帮助理解Zimei灵媒的表演，然后用比较的方法的互文理解。
视角：人类学。
材料：2009、2010年去湘西田野调查的一手资料。
论点：湘西苗族Zimei灵媒融合了儒释道三家的形式，其仪式有助于社会和谐。 意义：肯定了灵媒作为一种社会活动的积极意义。
Differences in Nonshared Individual, School, and Family Variables between Delinquent and nondelinquent Hmong Adolescents
苗族犯罪青少年与无罪犯青少年在 个人、学校与家庭等因素方面的差异
摘要：The purpose of the current study was to determine whether there were differences between Hmong immigrant siblings on multiple nonshared individual, school, and family variables. Participants were 58 sibling pairs (29 delinquent pairs and 29 nondelinquent pairs), who ranged in age from 13 to 21 years. There were 11 pairs of boys, 3 pairs of girls, and 15 pairs of opposite-sex siblings. Results of a multivariate analysis of variance indicated that delinquent and nondelinquent sibling groups were significantly different in participation in organized activities, antisocial attitudes, delinquent behaviors, school truancy, school performance, and parents’ labeling. The findings have implications for future research on sibling delinquency in Hmong immigrant families and for program development and delivery.
关键词：Hmong families, immigrant adolescents, sibling delinquency, Southeast Asian 对象：从东南亚移民到美国的苗族血缘手足
方法：通过对两组共58名移民美国苗族血缘手足（年龄在13至21岁之间，其中有犯罪行为和无犯罪行为的各占一半）进行多种因素分析，比较差异，从而得出结论。
视角：人类学，统计学，心理学，家庭行为学
材料：58名移民美国的苗族有犯罪行为与无犯罪行为的血缘手足的日常行为情况。 论点：血缘手足中，有犯罪行为和无犯罪行为的在参与组织活动、反社会态度、过失行为、逃学、学校表现以及来自父母的评价等方面有很大差异。
意义：为研究苗族移民家庭中血缘手足犯罪问题提供参考，并提出了一些解决这一问题的建议。
Discourses about gender among Hmong American policymakers:
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Conflicting views about gender, culture, and Hmong youth
美籍老挝决策者的性别话语：有关性别，文化，苗族青年的争论
Ngo, Bic & Leet-Otley, Jill
摘要：In this article, we draw on research with Hmong American community members to contribute to a more complex understanding of Hmong culture. Specifically, in a critical discourse analysis of interviews with 3 influential Hmong American politicians, we highlight the divergent perspectives on early marriage, Hmong gender norms, and the struggles of Hmong parents and youth. We conclude with a discussion of language and identity, and point to the detrimental influence of dominant discourse on Hmong Americans.
关键词：Hmong American, dominant discourse, detrimental influence 对象：美籍苗人
方法：分析三位颇具影响力美籍苗族政治家的访谈 视角：语言学
材料：三位颇具影响力美籍苗族政治家的访谈录 论点：主流话语对美籍苗人的影响是有害的 意义：更深入地理解苗族文化
Ethnic and Transnational Dimensions of Recent Protestant Conversion
among the Hmong in Northern Vietnam 从民族和跨国的维度看最近越南北部的苗族新教徒信仰的改变
NG? Th? Thanh Tam
摘要（English）：The author argues that ethnic and transnational dimensions are crucial to an understanding of the conversion of the Hmong to Protestantism in Northern Vietnam. Although a number of scholars have proposed that the study of religion be incorporated into the study of transnationalism, the \of religion is still rather understudied, and there have been few scholarly efforts to analyze the transnational aspects of the conversions to world religions of marginalized ethnic minority groups in countries with high levels of emigration. The author examines the transnationalization of religion via the case of the Hmong conversion to show that the impact of missionization is twofold, as not only does the habitus of the Hmong in Vietnam change through massive conversion but so also does the subjectivity of the Hmong missionaries. She proposes to conceptualize the evangelical mission of the Hmong diasporas in Vietnam in particular and in Asia in general as a form of \
摘要（French）：L'auteure soutient que les dimensions ethniques et transnationales sont fondamentales à la compréhension de la conversion des Hmong du Nord Vietnam au protestantisme. Si nombre de chercheurs proposent de replacer l'étude des religions dans le cadre du transnationalisme, la \de chercheurs s'efforcent d'analyser les aspects transnationaux de la conversion aux religions du monde de groupes ethniques minoritaires et marginalisés dans des pays d'accueil. L'auteure examine la transnationalisation du religieux à travers le cas de la conversion Hmong pour montrer
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que la mission a un double impact sur le changement des habitudes parla conversion de masse, mais aussi sur la subjectivité des missionnaires Hmong.Elle propose de conceptualiser la mission évangélique des diasporas Hmong du Vietnam et d'Asie comme une forme de \de modernité\
关键词：Ethnic and Transnational Dimensions ，Hmong Protestant Conversion，transnationalization
对象：越南北部苗族人中的新教徒
方法：通过分析信仰改变中跨国因素，揭示高度移民国家中被边缘化了的少数民族的信仰状态
视角：文化研究
材料：越南北部苗族新教徒信仰改变的个案 论点：宗教跨国化研究表明传教影响是双重的，它既改变了越南北部苗族人的生活习惯，也改变了作为主体的苗人传教士。
意义：开启了宗教的跨国化研究
Food, ethnoecology and identity: In Enshi Prefecture, west Hubei, China
食物、民族生态学和身份：恩施县、湖北西部、中国
Wu, Xu
摘要：Enshi Prefecture in west Hubei, China, is described as an \minzu ) area, but local people have widely shown their ignorance of and indifference to their \response to this situation, scholars have long depended on ambiguous theories, such as \ethnic groups,\to give explanations. In this anthropological study, applying symbolic and ecological perspectives I examine the local food symbolism to investigate the pattern of Enshiese identity-awareness in their ordinary lives. In the several \Miao, Dong, and Han\villages that local cadres recommended to me, I find no ethnic boundary from local agroecosystem construction, selection of a set of basic foods, cooking strategy, flavouring pattern, meal pattern, meal structure, food rules, and local knowledge of food plants. According to anthropologists, however, these customs are the key areas where people set up collective-identity markers. In fact, all villagers, regardless of their %unified food system, in which hezha , a soybean dish, has come to the fore and become a symbol. Local villagers do have significant differences in their festival foodways for the lunar New Year, but no ethnic boundary can be found in this respect either as these differentiated customs are strictly guided by each lineage's tradition. Therefore, I argue that Enshiese in their ordinary lives focus only on \and lineage identity.\Their regional identity/culture is commonly shared and open to changes, while their lineage identity (including the lineage-group identity) is relatively exclusive and considerably resistant to change. Any of the officially maintained \groups\not only crosses regions (Chinese culture has obvious regional difference) but also covers people from many unrelated lineages. Ever since the 1950s, scholars have used the Enshiese regional (commonly shared) and lineage (privately owned) identity markers indiscriminatingly to study the \may attract applicants for an ethnic identity, but for certain common people the application for
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some special or unheard-of \
关键词：Food, ethnoecology ，identity，sinicization 对象：老挝高地上苗族村落的仪式治疗
方法：通过分析湖北西部少数民族地区的食物种类，烹饪策略，口味，食品结构，以及当地人对食物作物的知识，揭示该地区少数民族人民更注重他们的地域身份和宗族身份而不是民族身份。
视角：人类学、符号学、生态学
材料：一个德国人类学家在老挝高地田野考察中亲身经历的仪式治疗
论点：在日常生活中，施恩人并不在意他们的民族身份，只注重他们的地域身份和宗族身份 。前者经常发生变化而后者相对固定。
意义：分清地域身份和宗族身份对厘清不加区别地研究该地区少数民族文化带来的混乱有很大作用。
Gender, generations, and nations: An experiment in Hmong American
discourse and sociophonetics 性别，世代和民族：美籍苗人的话语和社会语音学实验
Stanford, James N.
摘要：This study of Hmong discourse provides new perspectives on language, gender, and age by researching an underrepresented community. The experiment tested how 33 Hmong people in St. Paul, Minnesota would respond to the same young female Hmong interviewer. The recordings show that older men often style-shifted into an acoustically distinctive “authoritative voice,” whereas women and younger men did not use this speech style. For Hmong Americans, then, “doing gender” also involves “doing generations.” In moment-by-moment discourse choices, older men use the “authoritative voice” to construct social hierarchy and traditions, admonish youth, and practice other aspects of Hmong American nationhood. In feminist terms of gender and nation, young Hmong American women are a locus of cultural tension: conservative “cultural reproducers/border guards” but also progressive agents of change.
关键词：Hmong American, discourse, sociophonetics，gender, generations, nations 对象：美籍老挝人
方法：通过分析明尼苏达州圣保罗地区33位美籍苗人的访谈录，揭示语言，性别，和年龄在社团文化变迁中的作用。
视角：语言学，社会学，文化研究
材料：一个女性记者对33位美籍苗人的访谈录
论点：在谈话中，老年男性使用的“权威声音”，构建社会等级制度和传统，告诫青年，和实现美籍苗人的在国家中的地位。女权主义者的的谈话反映性别和民族，年轻的美籍苗族妇女反映文化张力的轨迹：是保守的“文化再生/边界的守卫者”，但也是进步的文化改变的代理人。
意义：提供了一种新的研究视角：语言，性别，和年龄的视角。
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