1,491 research outputs found
[[alternative]]The Study on the Cultural Creativity Industry's Brand Image Visual Design and Application Miao-Li kiln
No full text[[abstract]]The study is conducted by qualitative research methodology, using case study, field research, oral history and depth interview skills to collect research data. The author intends to find Miao-Li Kiln brand's opportunities from the current "culture creativity industry" and "Community improvement construction" policies. In order to survey Miao-Li kiln industry, the author uses field research and interviews several practitioners to propose a series of brand identity visual system.
The study uses "Miao-Li kiln" as brand name, which identifies its difference from "Yin-Gou pottery". "Kiln" is the place where makes pottery, china, and brick.
The author tries to emphasize "Miao-Li kiln" from the perspectives of its culture and historical value. In the brand visual system, -'nature", -'humanity", and "emotion" are added, and district culture, value are also integrated. Finally, all these elements are transferring into a visual system, to represent the idea of elegant and bring a new life for local industry.
During the period of research, the author finds that the owners of kiln are very interested in this brand and show highly expectation upon the visual system. They are
looking forward to gaining assistance from government's "culture creativity industry
plan". From the government's financial help and kiln industry promotion plan, the
handy craft industry can be created, thus makes Taiwan's culture creativity industry
further improvement.
At the end the author suggests:1. Builds a new brand for Miao-Li kiln industry and integrates all the resources of marketing channels.2.Adopts Miao-Li kiln industry's movement into local culture class materials of elementary education.3.Construct a museum for kiln industry and a research center for kiln industry.
A Conversation with Xianghong Feng, Author of Tourism and Prosperity in Miao Land
No full textIn this installment of Lexington Books\u27 Anthropology of Tourism: Heritage, Mobility and Society Author Conversations, series editor Michael A. Di Giovine talks to anthropologist Xianghong Feng, author of the book, Tourism and Prosperity in Miao Land: Power and Inequality in Rural China. With rich ethnographic detail, Feng focuses on the intersection of tourism development, power and inequality in the southern interior of China. Capital-intensive, elite-driven tourism has reshaped the social and cultural patterns of the ethnic Miao. Although tourism is often touted as able to empower women, lower classes, and minorities, Feng shows that often it reinforces the very power structures that it attempts to equalize
The impacts of socioeconomic conditions on health of the elderly in Shanghai
No full textAuthor Miao LiAbstract in englischer SpracheMasterarbeit Universität Linz 201
On the Suppress of Ch'ung-chia-miao 狆家苗
No full textThe difficulties of controIling the Miao area inhabited by the Miao tribe (Miao-ch'iang (苗疆)) was a traditional anxiety of the chinese government. First, the Ch'ing dynasty had allowed them to govern themselves by appointing the chieves Tu-kuan (土官), following the precedent of the Ming dynasty. Then it changed its policy and adopted the Kai-tu-kuei-liu (改土歸流) policy of ruling by Chou-hsien (州縣) 'system. This policy was pushed forward actively during the Yung-cheng period especially by E-erh-t'ai (鄂爾泰). The author tries to describe this policy by analysing the most violent Miao tribe, Ch'ing-chia-miao's rebellion suppressed by E-erh-t'ai
On the dynamics of stock price bubbles: comments on a model by Miao and Wang
No full textWe consider the model by Miao and Wang (Am Econ Rev 108:2590–2628, 2018), in which endogenous collateral constraints may generate stock price bubbles. Whereas Miao and Wang (2018) characterize the local dynamics around stationary equilibria only under the assumption of risk neutral households, we extend this characterization to the case of risk aversion.© The Author(s) 201
Wu dialect and the Miao language
No full textThe Miao language is extremely Similar with the Wu dialect in Chinese language, for example: the existence of voiced aspiration among the voiced initial consonants, the advancement of the simple vowels, and the continuous modification of tones, etc. The author of this paper commences from the historical connections between the Miao nationality and the Wu dialect region to explain this kind of likeness. The author points out that in the Spring and Autumn Period there were still three tribes of Miao living there in addition to the Baiyue nationality. And the scopes of the living region of the Miao nationality include the south region of Jiangsu province today as well as part of Zhejiang province. Actually it is the area where the Wu dialect is still popular today. With the abolishment of Yue by Chu, the three tribes of Miao in the above-mentioned regions integrated with the Yue nationality and their language has become the bottom language of the Wu dialect. The reason why Wu dialect is quite different from the Yue dialect which is influenced by Zhuang and Dong languages lies in he fact that the Miao language is a very important component in addition to Baiyue language in the bottom language of Wu dialect. The Miao language influences the sound system most and that is why the sound system of Wu is very similar with that of the Miao language. Keywords: Wu language, The Miao language( or Miao and Yao language), Wuyue, Gumie, Three Miao tribes, the bottom language. Résumé La langue de Miao ressemble beaucoup au dialecte de Wu qui est une branche du mandarin . Par exemple , les deux ont tous un système très développé de monovoyelle dans les consonnes , et les deux possèdent également les règles compliquées de l’intonation consécutive , etc . Pour expliquer cette similitude , l’auteur commence par l’histoire pour chercher à découvrir la liaison historique entre la nationalité de Miao et la région où le dialect de Wu est pratiqué aujourd’hui . L’auteur affirme que , dans cette région appelée WuYue à l’époque du Printemps et de l’automne , l’on constate non seulement les activités de la nationalité BaiYue , mais aussi celle du peuplade Sanmiao . Et le champs d’activités des Sanmiao comprend le nord de la province du Jiangsu , la province du Zhejiang d’aujourd’hui , soit la région où le dialecte de Wu est pratiqué maintenant . Avec l’extinction du pays Chu , la tribu de Sanmiao dans cette région intègre avec la nationalité de Yue , et ainsi fome –t-il le langage populaire du dialecte Wu d’aujourd’hui . Si le dialecte de Wu est différent du dialecte du Guangdong qui est beaucoup influencé par la langue de ZhuangDong , C’est parceque, en plus de la langue de Baiyue , la langue de Miao et Yao constitue également une partie importante pour le langage populaire du dialecte de Wu . Donc , le systè me phonétique du dialecte de Wu ressemble beaucoup à celui de la langue MiaoYao Mots-clés: la langue du Wu, la langue de Miao (la langue de Miao et Yao ), WuYue, Gumie, Sanmiao, le language populaire. 摘 要 苗語和漢語吳方言有一些極為相似的特徵。比如：濁聲母都有濁送氣成分，韻母中單母音系統發達，都有著複雜的連讀變調規律，等等。為了解釋這種相似性，作者從歷史入手，探討苗族和今日吳語地區的歷史聯繫。作者指出，在春秋時期的吳越之地，除了有百越民族的活動之外，還有三苗部落的活動。而三苗活動的範圍，既包括今日的蘇南地區，也包括浙江一帶，這也就是今日吳語流行的區域。隨著楚國滅越，這些地區的三苗部落也融入了越民族之中，因而構成了今日吳語的底層語言。吳語面貌之所以迥異於受壯侗語影響的粵方言，原因就在於吳語的底層語言除了百越語外，苗瑤語也是其中重要的成分。而苗瑤語的影響昀主要地反映在音系上，所以，今日吳語的音系仍和苗瑤語十分相似。關鍵詞：吳語；苗語（苗瑤語）；吳越；姑蔑；三苗；底層語
A Comparative Study on Popular Science between China and the United States
No full textThe general understanding of popular science is the popularization and dissemination of scientific knowledge. From the view of literature and related policy, this study analyzes multiple aspects between China and United States, such as different concepts (public understanding of science and popular science), development stage, content, method and characteristics. We think that considerable perspective of Popular Science is education and learning. Popular Science does not only pay attention to the dissemination of scientific knowledge, also need to the public scientific spirit. Moreover, the goal of popular science will not only popularize scientific knowledge, scientific methods, scientific ideas and scientific spirit, but also people will be aware that science is a very important part of human life.CPCI-S(ISTP)[email protected]; [email protected]
Rotavirus extral-intestinal complications dataset-20211001-MZJ
No full textThe data that support the findings of this study are available on request from the corresponding author, [Z. Miao]. Any use of this dataset without permission is prohibited
Solubilization of M2 Transmembrane Peptide of Influenza A in Pure Water: Implications for Emergence of Proteins and Protein-embedded Primeval Membranes in Unsalted Oceans
No full textWe demonstrated that M2 transmembrane peptide, one of the most hydrophobic sequences in nature, can be solublized to at least ~100 µM in unsalted water without any lipid molecules. Strikingly, the M2 peptide also forms a highly-helical conformation in water which remains almost unchanged even at 95 ºC, as characterized by CD spectroscopy. Our result has critical implications in understanding emergence of proteins and protein-embedded primeval membranes in unsalted oceans
Zhuiniu Water Buffalo Ritual of the Miao: Cultural Narrative Performed
No full textThe zhuiniu 椎牛 ritual is one of the most elaborate of the Miao people of western Hunan, China. Zhuiniu means “kill the buffalo with a spear” and traces its origins to the worship of spirits and natural elements. Sponsored by a family to repay the spirits, the ritual was a village-wide event that culminated with the sacrifice of a water buffalo and a community celebration. The zhuiniu, estimated to be several thousand years old, is rapidly vanishing from cultural memory. In July and August of 2018, six master badai-spiritual specialists of the Miao—were gathered in La Yi 腊乙, a village in the Wuling Mountain by the cultural bureau of the Xiangxi Tujia-Miao Autonomous Prefecture of Hunan Province to reenact and document the ritual. Using performance ethnography as research methodology, the author employs on-site observations, interviews, field notes, audio, and video to document the reenactment and describe its significance in the words of its practitioners. This essay argues that the zhuiniu has no definitive expression but is an adaptative and interpretative cultural narrative adjusting to circumstances and practice. The ritual exists today as it had historically, in many and varied expressions and interpretations shaped by local need, geography, and subject to the vagaries to orally transmitted forms of practice. Although fragmentary in performance expression and interpretation, the zhuiniu ritual narrative serves as a mythologically-based script that organizes a series of dramatic events that invites community awareness and interaction. In so doing, this sacred ritual has sustained its importance in conveying, embodying, and encoding a spiritual, social, and cultural record of Miao cosmology, culture, and history. Performatively conveyed—using song, music, costumes, dance and movement, props, and set pieces—the zhuiniu has been efficiently and sensorially reimagined in order to reiterate and reaffirm cultural knowledge. With rural modernization, dissolution of cultural context and need, and the aging of its practitioners, the traditional role of the zhuiniu is now in question
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