Another feature of Dai food culture is "eating game". The so-called "eating wild" means that Dai people like to eat some wild animals and plants. In the "Eat Wild Food" menu of Dai food culture, there are both animals, such as "Wendun" (an insect living on the bank of Nujiang River) and cicadas. There are also plants, such as wild bracken, thorn buds, fish plates, citronella, and "swinging sticks" (a long green plant that eats its tender buds and is named after the Dai people love to eat it). These wild plants have the functions of clearing away lung heat, improving eyesight, strengthening brain and resisting aging. The characteristics of "eating wild" in Dai diet culture prove that Dai people know and admire nature, which reflects a kind of indifferent, leisurely and casual psychological characteristics of Dai people.
Another notable feature of Dai diet culture is "eating flowers". The flowers of Panzhihua, Baihua, Banana and other plants are made into delicious dishes by Dai people with spices. In the flower-eating custom of Dai people's diet, the most surprising thing is to pick a kind of flower called dyed rice flower and wash it. Put the dyed rice flower in water and boil it, leave the flower out of the water, soak the glutinous rice in the yellow dyed rice flower water for about 4 hours to make the color enter the rice heart, then take out the colored glutinous rice, steam it in a steamer until it is cooked, and then pour it into a basin and stir it repeatedly. Rice presents the yellow color of flowers, soft and delicious, and slightly fragrant. This meal is usually cooked in Tomb-Sweeping Day, and it is used as a "meal" for ancestor worship after it is done; It can also be matched with other dishes at the festival banquet, because it is full of color, flavor and flavor, thus increasing the festive atmosphere of the festival.
The unique diet structure of the Dai people conforms to the green food advocated today. Dai cuisine has the characteristics of high protein, high vitamins, high carbohydrate and low fat, which is one of the reasons why Dai people, especially Dai women, are not easy to get fat. From the point of view of nutritious diet, Dai cuisine is worth popularizing.
The influence of geographical environment. Because the main residential areas of Dai people (Xishuangbanna Dai Autonomous Prefecture and Dehong Autonomous Prefecture) are located in tropical and subtropical areas, this special geographical and climatic environment has the characteristics of continental and maritime climate, that is, high temperature, rainy, humid and calm wind. The annual average temperature is about 265,438+0 degrees Celsius. Because the four seasons are not clearly defined, a year is divided into three seasons, namely La Lunao (cold season), La Huang Lu (hot season) and La Lu Fen (rainy season). The Dai people are very love the water, which makes the Dai people like to live near the water and enjoy the company of bamboo, so they are called "people who live by the river".
Due to the long and lingering rainy season in Dai residential areas, and the fact that Dai people like to live near water, there is more water for Dai people. In the long-term life and medical practice, Dr. Dai observed that human diseases are closely related to wind. Wind can cause disease alone, or it can be mixed with other pathogens to attack human diseases. Therefore, Dr. Dai believes that all diseases are caused by the wind and all diseases are caused by the wind. Wind is divided into external wind and internal wind. The internal wind is mostly caused by the dysfunction of the four towers in the body and the abundance or deficiency of wind (gas). External wind is produced by feeling the wind, poison and evil in nature, and it is common that internal and external wind combine to make people sick. Therefore, the Dai people are prone to diseases of feng shui disorder, such as severe limb pain, numbness, Melancholia (rheumatism), massage (headache and wind pain), or limb convulsions and spasms.
Excessive tarantula (water) will also affect the function of tarantula (soil), leading to a series of manifestations of tarantula (soil) disorder, such as dietary digestion, absorption, or excretion dysfunction. Because soil can give birth to everything, once the tower (soil) is insufficient, it will cause the dysfunction of the other three towers.
First, the spatial concept of Dai culture in Xishuangbanna
The natural environment in Xishuangbanna is an important environmental foundation for the development of Dai culture. In Guanguba area, where Dai people are concentrated, the tropical rain forest climate provides sufficient light and heat, abundant precipitation and fertile alluvial soil, which provides superior environmental conditions for the development of Dai culture. Dai people's understanding of the living environment is a people-centered impression of the regional environment. They believe that human survival is based on the environment, and at the environmental level, the natural environment of forests is the most basic, which conserves water for rice culture. Water resource is an indispensable natural condition for rice culture, and paddy fields can only be found if there is water. Rice planting needs rich land resources. Based on the Yue people's perception of farming cultural environment, the Dai people take the "cloud gate" left by their ancestors as their values, and shape the geographical landscape, so that the Dai cultural regional system in Xishuangbanna presents the characteristics of "forest farmers". In this process, people's value orientation to the natural environment is: the relationship between man and nature is harmonious, man must be integrated with nature and become a part of the geographical environment, and man's behavior should be responsible for nature, not passively submit to it. They understand the flow and change of nature, create human culture within its boundaries, and form their ecological concepts. The main body of this ecological concept is the legacy left by the ancestors of the Dai "Yunmen". It is also a value concept formed by the Dai people on the basis of Xishuangbanna's natural geographical environment, Yue culture and the legacy of "Yunmen", which links the natural environment with life. The ecological straight-chain relationship of "forest, water, field, grain and one person" means that there is water in the forest, and there is land in the water, and there is food in the field. This direct causal linear ecological relationship is considered as a strong cultural ecological relationship from the perspective of cultural ecology. In this concept, environment is the decisive factor of culture, and environment strongly determines people's culture and behavior through the process of one-way causality. Therefore, in the cultural behavior of the Dai people, there is no deforestation. Every household grows a fast-growing firewood tree-Tiedaomu, which has a set of water resources management methods. It is precisely because of the rich forest ecology that the Dai culture is colorful. This ecological environment and people's values constitute the essence of Dai people's cultural space view. They use this concept to understand the relationship between environment and people and guide their own production and life practices, such as settlement site selection, land use, rice planting and so on.
Judging from the spatial concept of Dai culture, people's understanding of the environment is indeed "psychological". We explain the environment within the scope of psychology, and our understanding and feelings about the environment are selective and incomplete. We receive environmental information through sensory organs, process and organize information in a meaningful way for our lives, and the processing results are stored in our minds, forming a relatively stable spatial concept. This spatial concept affects the formation of the whole regional environment and is related to all other influencing factors in the conceptual system. All meaningful, coherent and appropriate factors are deeply influenced by people's concept of cultural space.
Secondly, the spatial perception structure of Dai culture in Xishuangbanna.
Under the cultural guidance of the concept of space, the Dai people chose a wide river valley and dam area to live together. The ideal living mode of Dai people: mountains and forests-small rivers-abundant sunshine-convenient roads-fertile fields. Among them, being close to forests, rivers and fertile fields is the main factor. 95% of Dai people in Xishuangbanna are distributed in the valley dam area, and 5% are distributed in mountainous and semi-mountainous areas. Dai people live in flat dams and valleys where rivers pass. There is often a scenic forest behind the Dai village. There are flower orchards around the village and in every household. Dai people go to the fields to farm and bathe in the river every day. Dai village is a cultural garden in A Dai, which integrates mountains, water, forests, fields and settlements, and its human settlement environment resources have an overall human ecological system structure.
Under the influence of the concept of space, the Dai people have formed a unique regional consciousness behavior: family-village-farmland-mountain forest. In the spatial perception structure, family-village-farmland is the daily central activity area, and mountain forest is the secondary activity area. In the central activity area, Dai culture has shaped a unique landscape of Dai ecological and economic spatial circle structure.
The Dai people's spatial concept determines their spatial perception structure, which is manifested through their regional awareness behavior. For Dai people, the activity area is closely related to production and life. The central activity area plays an important role in the survival and harvest of the Dai people. It is also the main region embodied in the regional cultural system and the main living space for the Dai people to obtain material energy and information. In this region, the Dai culture is the most prominent, the overall ecosystem network of the Dai is the most complex, and the logistics, energy flow and information flow are the most vigorous. In the secondary activity area, the frequency of Dai activities is reduced, and the logistics, energy flow and information flow with the environment are weakened. Forests and mountainous areas are sacred places for the Dai people and belong to the scope of protection. At the same time, it is also the meeting point of Dai culture, mountain Jino, Hani and other national cultures, and also the meeting point of Shanba national culture.
In the construction of Dai's spatial perception structure, Dai culture has shaped the landscape of Dai's ecological and economic spatial circle structure. Its spatial structure series is as follows: the first floor is a village courtyard circle, where people live above, livestock are raised below, farm tools and transportation tools are placed outside, and Euphorbiaceae wood is used as a fence. Between the fence and the house, the Dai people create a multi-level artificial plant community, mainly managed by women, planting cash crops such as fruit trees and spices, and coconut is on the upper floor. It embodies the maximum space utilization rate of artificial plant community and is the best eco-economic park. In the case of commodity market, families can get subsidies through exchange. The second circle is the field habitat circle, where rice is planted on a large scale to meet people's food needs. The firewood forest headed by Yunshi in Siam of Butterfly Family needs firewood, the domestic animal husbandry demand headed by buffalo, the vegetable demand headed by bamboo shoots and moss, the folk custom and religious assembly demand under the big banyan tree, and the religious core demand of temples surrounded by bodhi and laurel leaves. The ditches are densely covered and the water surface is large. The third circle is the forest habitat circle. Hunting demand, wood and building materials demand, economic forest demand, species exchange demand, forest green space protection, water conservation and water demand. It is also a logistics exchange place for Dai and mountain nationalities. Form a high degree of harmony and unity between countries and between people and the environment. In such an integrated human ecosystem, people and the living resources of all circles are constantly exchanging material, energy and information, which harmoniously forms the spatial model of the overall ecological and economic system of the Dai people. The landscape paradigm of Dai eco-economic spatial circle structure is the result of long-term adjustment between Dai and natural geographical environment, and it is also the most concentrated embodiment of Dai culture, which reflects the spatial concept and visual structure of Dai culture to some extent.
The structural landscape of Dai eco-economic space circle is an effective arrangement and utilization of Dai space, which embodies the spatial concept and perceptual structure of Dai culture. Among them, there are vertical space utilization and horizontal space utilization However, both horizontal and vertical spatial utilization are landscape reflections of Dai cultural spatial metaphor. Here, the environmental, cultural and psychological processes work as a whole, and it is impossible to simply determine which factors "lead" to certain results. And the sense of place is the overall performance of this mixture. The sense of place comes from the internal familiar knowledge and from the establishment of "a caring field in a physical environment and a network of mutual care between people"; From the material environment of emotional closeness, as well as the identification and spatial boundary of the environment that consciousness can perceive; From the long-term "hearing, smell, taste, vision" to strengthen the cordial relationship; Originated from the traditional reappearance of "continuous development, solemn and joyful celebration" or the competition with other settlement residents; From "the overall experience of the surrounding environment"
Thirdly, the characteristics of spatial metaphor of Dai culture in Xishuangbanna.
First of all, the Dai people's concept of cultural space determines people's value orientation to the environment, which is the basis for shaping the landscape. There are many factors that affect the formation of space concept, such as natural geographical environment, national characteristics, religious and social values, practical production and living technologies, etc. None of these factors can act on the formation of spatial concept alone, but the comprehensive factors form an influence network, which jointly affects the Dai people's cultural spatial concept.
Second, the formation of spatial concept and perceptual structure is incomplete and selective, and human spatial concept and perceptual structure are not fixed. Due to the limited scope of human culture, people tend to regard the current concept and feeling of space as permanent. The spatial concept and perceptual structure formed by the overall function of environment, culture and psychological process will change with time, influencing factors and their mutual relations.
Thirdly, the local consciousness of the Dai people is complicated. First of all, it is comprehensive in local sense; Secondly, it is manifested in the temporal variability of the sense of presence. Just as the local consciousness of the Dai people in Xishuangbanna is changing, so is the traditional landscape of the Dai community.
People's attitude towards the environment is closely related to the cultural, political, social and economic conditions in different historical periods. Therefore, the study of culture in cultural geography needs to put culture in the specific situation of real life and study the role of culture in reality. Therefore, the cultural interpretation of the environment is complicated. People understand and interpret the environment from the vertical and horizontal dimensions based on their own culture and with certain social values and emotions. All these things come together into an organized pattern, so that people can better understand the world and live in it.