Tujia costume is an important carrier of this national culture. It has four aspects of cultural connotation and is an important symbol of Tujia social development. It is an important aspect of Tujia cultural exchange and an important reflection of Tujia aesthetic taste Reflect, is an important carrier of Tujia religious belief. Studying the cultural connotation of Tujia costumes has certain academic value to deepen the basic research of Tujia costumes and has certain practical significance for promoting the innovation of Tujia costumes. First, Tujia costumes is an important symbol of Tujia community development National costumes tend to evolve along with social development, with distinctive characteristics of the times. Tujia Costume has experienced the formation stage (before Song Dynasty), the development stage (Yuan and Ming to the early Tusi period), the evolutionary stage (the early Qing Dynasty land reclamation to the 1980s), the innovation stage (from the 1990s until now), etc. The four historical stages have different characteristics at different stages. This change profoundly reflects the differences in the level of development of Tujia social productivity in different historical stages and the process of social change and the disparity between the rich and the poor. First, it is an important indicator of the level of development of Tujia social productivity in different historical stages. In the formative stage, Tujia costumes have undergone a process of development from fur clothing to commoner dress. Tujia traditional dance dress worn by Mao Gusi shows that Tujia ancestors were originally covered with leaves, straw and animal fur, reflecting the very low level of social productive forces at that time. They did not yet have the technical knowledge of textiles, Clothing, this is a refraction of their clothing. The evolution of Tujia costumes from fur costumes to commoner costumes reflects the gradual mastery of textile technology by Tujia ancestors under the influence of Han culture and Chu culture and gradual departure from the primitive stage of knot-weeding. After the Qin and Han Dynasties, Tujia ancestors gradually using self-woven "gauze cloth" production of clothing, showing a unique colorful personality. According to the historical records, the Pakistani people were once famous for textiles. As Xu Shusheng said in his "Shuo Wen", he said: "You and Nan Jun are barbarians." "躴, Nanban Fu also." "Xi Man Cong laugh" depicts it "performance colored line for the party, multicolored color variegated.Commonly used to be or dress, or as a towel, it is also known as cloth." Can be seen, Feudal dynasty Nai Fu, but there are still some for the production of the national costumes, which brought about two major changes in Tujia original costumes: First, fur clothing gradually evolve to commoner clothing, the second is more colorful, forming a colorful Unique personality. In the development stage, Tujia costumes basically use self-dyed fabric (commonly known as "home-made cloth"). The style is relatively simple, the accessories are relatively single, and the colors are relatively monotonous. Therefore, Sub-male and female, are all the same, the first wrapped embroidery Pa, embroidered skirts to do embroidery ";" soil scattered San Valley, male and female short-sleeved clothes feet to cloth wrapped head, serving gorgeous clothing " Both ears are tired; there are collar, hand ring. Sex hardy, though winter only uniforms. " This shows that although Tujia ancestors mastered the textile technology, it lagged behind for lack of stimulation of the advanced productive forces of the Han people and profoundly reflected the historical fact that the Tujia people's social productive forces have not been able to develop for a long time under the banner of the chieftain system. In the evolution stage, Tujia costume not only made significant changes in the fabrics, but also made profound changes in style, color and accessories. For example, the cloth gradually from the "home cloth" to the woven cloth, silk development, and ultimately basically replaced by modern fabrics; as the Qing government clothing and clothing should be divided into men and women grounds, banning men wearing flowers clothes, so that men and women clothing-style appearance Was completely changed, men no longer wear eight Luo skirt, no longer made hair vertebra; accessories appeared in gold, silver-based decorations. In the stage of innovation, Tujia costume gradually converged with modern fashion in terms of fabric, style, color, accessories and other aspects. It also sought to maintain its own national characteristics and fully reflected the development of the social productivity of the Tujia people. Second, it is an important indicator of the process of Tujia social change. Tujia areas experienced several major social changes in the evolution of their clothing has been fully reflected. It is the first large-scale social change experienced by the Tujia region and the profound political, economic and cultural impact on the Tujia region. This has also been manifested in Tujia costumes. After the reform, the Qing government apparel should be divided into men and women grounds, forced reform of Tujia costumes, ordered the ban on men wearing flowers, skirts. This makes the appearance of man and woman in Tujia costumes completely changed the form of appearance, clothing between men and women is growing disparity. Since then, Tujia costumes not only influenced by the Han culture more and more obvious, but also by the Manchu costumes (especially the official uniform) deeper and deeper. Mainly for part of the town, Tujia mixed area of ​​Tujia gradually wear Han costumes; native officer like to wear the official flow of clothing proud. The Revolution of 1911 was the second large-scale social change in the Tujia region. This change also had a profound impact on Tujia costumes. As a result, a considerable part of the Tujia people did not dare to wear the national costumes and instead changed the Han costumes to speed up Tujia clothing is marginalized speed. During the period of the Republic of China, some Tujia people did not dare to wear their own national costumes or change the Han costumes because they were afraid of ethnic discrimination and did not voluntarily voluntarily. The founding of new China was the third large-scale social change in the Tujia region. It completely overthrew the feudal system of exploitation and achieved national equality and national unity. Therefore, more and more people consciously choose to wear Han nationality costumes or fashion clothes to further narrow Tujia clothing popular range. The reform and opening up is the fourth large-scale social change that Tujia region has experienced. The exchanges and contacts between the Tujia and other regions at home and abroad have been closely linked with each other, further establishing the mainstream status of various modern fashion in the Tujia region and deepening the Tujia Degree of marginalization of clothing. Evidently, every large-scale social change in the Tujia region has left a distinctive mark on the times in its apparel. Tujia clothing is an important symbol of the disparity between the rich and the poor in Tujia. After entering the class society, the class differentiation within the Tujia became increasingly evident, and the disparity between the rich and the poor became increasingly aggravated. This was also fully reflected in Tujia costumes. Generally, among the traditional Tujia costumes, all the costumes are gorgeous, with more gold and silver ornaments, which means that the family is richer and has a higher social status. On the contrary, it means that the family is poor and has a low social status. Although due to the development of private trade, the high-grade fabrics, such as silk and silk in the Han nationality, and the continuous entrance of gold and silver ware into the Tujia area, the use of these materials is limited to chieftains, native officials and landowners, and the common people are far behind. As a result, An important symbol of the great difference between the rich and the poor in the Tujia minority. Judging from the archaeological data and material information, the toast class has used silk fabrics to make clothes, and precious gold and silver ornaments are worn in sharp contrast with ordinary people's commoner. Such as the preservation of a Western Tujia Tuzhi costumes, the fabric is silk (now Xiangxi Museum), very gorgeous; Yan Enshu County, Enshi Prefecture has unearthed a toast used by the crown of the Golden Phoenix (now Enshi State Museum ), Very valuable. Judging from the literature, the disparity between the rich and the poor in Tujia costumes has become even more evident after the reform. Qing Jiaqing "Longshan County," Volume 7: "indigenous men and women clothing is no strange, depending on the family rich and poor sub-Park, the poor are only enough shelter, the rich Xia Ge Dong Qiu, Alice self-congratulation. Chi "also has such a record:" women like hi earrings, earrings decorated with the ten ornaments, collar hand circle foot ring, to show wealth. " Can be seen that the more obvious Tujia class differentiation, clothing, the greater the disparity between the rich and the poor, and vice versa. Second, it reflects an important aspect of Tujia cultural exchange Tujia costumes are not only the crystallization of Tujia material culture and the spiritual and cultural externalization, but also the product of Tujia and other ethnic cultural exchanges. The change of the external form of the Tujia costume and the increase of identity with the Han costume are all the manifestation of the national cultural exchange. Therefore, the evolutionary process of the Tujia costume is actually the process of gradually assimilating the Tujia culture and the Han culture. The government of qing dynasty forced the officials to reform the Tujia costumes, that is, the Han nationality apparel assimilates the Tujia costumes, that is, the forced assimilation of the weak culture by the strong culture. After the reform, Tujia ethnic Han Chinese clothing reference, absorption, in fact, Tujia costumes and the Han nationality assimilation of clothing, that is, the vulnerable culture of the strong cultural self-interest. With the increasing cultural exchange between Tujia and Han after the reform, the identities of Tujia costumes and Han costumes in styles, colors, fabrics and accessories are increasing. For example, Tujia earrings, bracelets, rings and other accessories basically the same as the Han, unlike the Miao silverware as rich and unique. If during the late Qing Dynasty Tujia borrowed a large amount of Han costume elements (of course borrowing the elements of ethnic costumes such as Manchu and Miao ethnic groups), more and more Tujia ethnic groups in the Republic of China (especially during the War of Resistance Against Japan) Han costumes wear, resulting in fewer and fewer people wearing Tujia costumes. During the War of Resistance Against Japan, Hubei and Hunan provincial governments respectively shifted Enshi and Yuanling westward, bringing a large-scale cultural input to the Tujia region and bringing the cultural exchange between the Tujia and Han peoples to an unprecedented level. The establishment of the Han nationality dress in the mainstream status of the Tujia region, Tujia costumes more disadvantaged. Since the founding of New China, especially since the reform and opening up, ethnic movements between the Tujia and other parts of the country have been increasing and cultural exchanges have been more frequent, which has caused tremendous impact on the Tujia people's clothing. The number of people wearing Tujia costumes has been further reduced , Limited to middle-aged or elderly women in remote mountain villages or middle-aged and young women in major ethnic festivals. As the cultural exchanges between the Tujia and other ethnic groups become more frequent, some of the traditional cultures of the ethnic group have become increasingly marginalized and even disappear, replacing the Han culture or the culture of other nations (including foreign peoples). Through these several cultural exchanges that have great impact, Tujia not only absorbs some elements of Han costumes, but also gradually changes various modern fashions popular in the Han nationality costumes or the Han nationality, which makes the evolution of Tujia costume from quantitative change to qualitative change leap. Therefore, the evolution of Tujia dresses since the regime was restructured reflects the historical trajectory of cultural exchanges between Tujia and other ethnic groups. Similarly, the relative stability of the Tujia dresses prior to the reformist regime reflects that during the T'u-ssu period, there was a closer cultural exchange between the chieftain and the Han nationality and the lack of necessary cultural exchange between the lower-level natives and the Han people, indicating that the feudal rule The ethnic segregation policy of "not leaving the country without approval of the Han nationality" and the restrictions imposed on the immigrants by the chieftains largely blocked the cultural exchanges between the chieftains and the Han nationality. It can be seen that the less cultural exchange between Tujia and other ethnic groups, the stronger the stability of the national costume. The more cultural exchanges Tujia and other ethnic groups have, the stronger the variability of ethnic costumes. Therefore, the stability and variability of Tujia costume often depend on the extent of ethnic cultural exchanges.
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