Another feature of Dai food culture is "eating wild". The so-called "wild eating" 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 eating "Wendun" (an insect living on the Nujiang River beach) and eating cicadas. There are also some plants, such as wild bracken, spiny buds, fish dishes, citronella and "swing stick" (a long green plant that feeds on its buds and is named after the favorite food of the Dai people). These wild plants have the functions of clearing away lung heat, improving eyesight, strengthening brain and resisting aging. The characteristics of "eating wild" in the diet culture of the Dai people prove the Dai people's understanding and worship of nature, and reflect the Dai people's psychological characteristics of indifference, leisure and casualness.
Another notable feature of Dai diet culture is "eating flowers". Dai people use the flowers of Panzhihua, Baihua, Banana and other plants to make delicious dishes. In the flower-eating custom of Dai people's diet, the most surprising thing is to pick and clean a flower called dyed rice flower, boil the dyed rice flower in water, discard the flower and leave the water, soak the glutinous rice in 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 is yellow, soft and delicious, with a slight fragrance. This kind of rice is usually cooked in Tomb-Sweeping Day, and it is used as a "rice" for ancestor worship; Or it can 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 quiet 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). Dai people are very love the water, which makes them a people who like to live near the water and keep company with bamboo. They are called "people who live by the river".
Due to the long and lingering rainy season in Dai residential areas, and the Dai people like to live near the water, there are more water sources for the 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 invade human diseases. Therefore, Dai doctors believe 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. Internal wind is mostly caused by dysfunction of four towers in the body and excessive or insufficient wind (gas). External wind is caused by feeling the wind, poison and evil in nature, and it is common that the combination of internal and external wind makes people sick. Therefore, the Dai people are prone to diseases of feng shui disorder, such as severe limb pain, numbness, melanshen (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 produce 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 the Guanguba area where Dai people live in compact communities, 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 the basis of human survival is the environment, and on 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 cultivation culture, and paddy fields exist only when there is water. Rice planting needs rich land resources. Based on the Yue people's perception of the 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 that the relationship between man and nature is harmonious, man must be integrated with nature and become a part of the geographical environment, and human behavior should be responsible for nature, rather than passively obeying 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 nationality, 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 linear relationship of "forest, water, field, grain and people" means that there is water in the forest, and there is land in the water, and there is grain 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, the environment is the decisive factor of culture, and the 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, and every household grows a fast-growing firewood tree-Tiedaomu, and 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 the Dai people's concept of cultural space. 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 interpret the environment within the psychological scope, 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 store the processing results in our minds, forming a relatively stable concept of space. This spatial concept affects the formation of the whole regional environment and is connected with all other influencing factors in the conceptual system. All meaningful, coherent and appropriate factors are deeply influenced by people's concept of cultural space.
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-rivers-abundant sunshine-convenient roads-fertile fields. Among them, mountains and rivers, close to forests, rivers and fertile fields are the main factors. 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 beautiful 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 A Dai cultural garden with mountains, water, forests, fields and settlements, and its human settlement environment resources have a whole human ecosystem 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 terms of 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 created a unique landscape of Dai ecological and economic spatial circle structure.
Dai people's spatial concept determines their spatial perception structure, which is manifested through regional consciousness behavior. For the 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 area 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 logistics, energy flow and information flow are the most active. In the secondary activity area, the activity frequency of Dai is reduced, and the logistics, energy flow and information flow with the environment are weakened. Forests and mountainous areas are sacred areas of the Dai people and belong to the field 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 the village courtyard circle, where people live above, livestock are raised below, farm tools and means of transportation are placed outside, and Euphorbiaceae plant Euphorbia is used as a fence. Between the fence and the house, the Dai people have created a multi-level artificial plant community, which is 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. As far as the commodity market is concerned, families can get subsidies through exchange. The second circle is the field habitat circle, where a large area of rice is planted to meet people's food needs, and the firewood forest headed by Siam Yunshi in the butterfly family needs firewood burning, 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 dense 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 place of logistics exchange between the Dai and the mountain nationalities. Form a high degree of harmony and unity between countries and between people and the environment. In such an integrated human ecosystem, there is a constant exchange of material, energy and information between people and the living resources of all circles, 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 internal familiar knowledge, from the establishment of "a caring field in a material environment, 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; Originated from the cordial relationship strengthened by "hearing, smell, taste and vision" for a long time; 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."
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, and shapes the landscape on this basis. There are many factors that affect the formation of the concept of space, such as natural geographical environment, national characteristics, religious and social values, and practical production and living technologies. None of these factors can act on the formation of space concept alone, but the comprehensive factors form an influence network, which jointly affects the Dai people's cultural space concept.
Second, the formation of spatial concept and perceptual structure is incomplete and selective, and people's 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. However, the spatial concept and perceptual structure formed by the overall function of environment, culture and psychological process will change with the change of time, influencing factors and their relationship.
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 place. 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. Based on their own culture, people understand and explain the environment from two dimensions: vertical and horizontal, with certain social values and emotions. All these things converge into an organized pattern so that people can better understand the world and live in it.