December 16: the tailing of the teeth. In the interview, the description of the old man was obtained: "There is a local saying of 'the second and sixteenth teeth of the first two days of the lunar month'. The second and sixteenth days of each lunar month are the days when the head family (i.e., the employer) gives the fellows (i.e., the hired laborers) improved meals. December 16 is the last 'tooth day' of the year. In addition to paying the workers and treating them to a meal, the head family also decides whether or not to keep them. It is not convenient to say something directly, so the head family still packs red envelopes and invites them to dinner, but hints at it by placing chopsticks on the table. If the head of the chopsticks rushes in it means that the person can still stay, if the chopsticks rushes out and puts it out, then next year the person will be sensible not to come back." Of course, with the changes in society, the scene depicted by the old man no longer exists today.
December 20: "Clearing the Boat" or "Clearing the Chaos". The custom of clearing away bad luck and abandoning the old to welcome the new before the New Year is carried out on this day in Xiaoxi Town, while the time for clearing the boat varies in other parts of southern Fujian, but the content is basically the same. On this day, housewives will take their children to clean all corners of the house, in addition to the usual cleaning places, moving furniture and cleaning up sanitary corners; scrubbing furniture, floors and windows, and sweeping the ceiling with a special long broom to clean up the dust and dirt that has accumulated for a year. Today this activity is still maintained, but I learned in the interview: "In the past, after cleaning, each family would hang the image of the ancestors in the hall, and put fresh water, tea and wine, and fresh fruits for worship during the Spring Festival, and only remove them after the 20th day of the first month." Nowadays, very few people make offerings to their ancestors in the hall for a long time, and December 20 is just a day for thorough cleaning. By this time, the city of Pinghe County had been shrouded in a festive atmosphere, with banners saying "Celebrate the Spring Festival" hanging in front of each unit, more and more New Year's merchandise along the streets and lanes, red spring couplets, brightly colored clothes, children on winter vacation, and adults gradually loosening up at work in preparation for New Year's Eve.
December 24: Sending the god (Zao Shen) to heaven. Folklore has it that the God of Vesta, who has overseen the year on earth, returns to heaven today to resume his duties, so every household will set up a hall and offer incense, candles and tea to send the God to heaven, praying that the God of Vesta will report more good things when he goes to heaven. The offerings mainly include candies, cookies, red oranges (for good luck), hairy rice cake, radishes, and so on. Today, the activities and offerings have not changed much.
Festival preparations, in addition to hygiene, rituals, naturally, food, most residents of the county now buy fish and meat directly from the market, which is different from the traditional practice, and just as the song says, the preparation of food for the festival in the past is one of the main activities of the Spring Festival. People would catch all the fish in the pond to improve their lives as a new year's harvest. Commonly, there are silver carp, grass carp and carp.
December 26: Banzi Wei. On this day, family members go to the market to make preliminary purchases of New Year's goods and gifts, such as spring couplets, sugar cane, and new clothes for children. In Pinghe County, there is a ballad: "The grandchildren want firecrackers, the old man wants a black dress, and the daughter-in-law wants pollen," which describes the family's many domestic affairs.
December 27: kill the boar. Commodity economy is not developed, often a few families to raise a pig, to this day to kill the pig, each family equal share of pork, the Spring Festival will have the pork needed. Nowadays, housewives will go to the market on this day to buy the food they need for the Spring Festival.
In addition, the exchange of affection, gifts and culture between friends and relatives in the countryside and the countryside takes place mainly during this time. Countryside relatives and friends give gifts of poultry, agricultural products (asparagus, poppies, sugar cane, etc.) and homemade food (such as rice kuey teow, rice cakes, etc.) during New Year's visits, while townspeople reciprocate with New Year's paintings, calendars, towels, tea and other items. When they come and go, they talk about family life and the New Year, and their feelings for each other are expressed and exchanged. In Pinghe County, such habits have not changed much.
December 28: Catching the tail of the dike. In the old days, this was the last market of the year, and people would buy all the items they needed during the Spring Festival, such as oil, salt, vegetables and meat, with normal supplies resuming after the fifth day of the first month. According to an old man in an interview, "Before the fifth day of the first month, only emergency items like firecrackers and joss sticks are sold. Even the drugstore would only open a small slit! One of the first few encountered a family in the middle of the night someone sick, knocking on the door for half a day, the doctor did not come out, anxious people. Things were also much more expensive than usual, sometimes even dozens of times more expensive." Although there is no shortage of goods nowadays, and stores are open from the third day of the first month of the lunar calendar, although the opening hours are shortened, people still used to buy all the non-perishable food on the twenty-eighth day of the lunar calendar, put up new spring couplets, go to the barber store to organize their makeup, and prepare the ingredients needed for the food they would make the next day.
Another custom in Pinghe County is that people who owe debts will pay them back on the 27th and 28th of the lunar calendar, and if they can't pay them back, they will have to discuss with their creditors the time to pay them back in the coming year. Inability to pay the debt, to the New Year's Eve to relatives or friends to hide the debt.
December 29: killing chickens and ducks. The more important food during the Spring Festival must be prepared on this day. This includes chickens, ducks, five-spice mixed vegetables, homemade sausages, and fried dates (a traditional homemade holiday food). Chickens and ducks are indispensable food, the old man said, "Before the liberation, due to sanitary conditions and breeding techniques, it was difficult to raise chickens and ducks, but even the poorest people would find ways to make up a whole 'chicken', and people would often use geese, which have a higher survival rate, to replace chickens." Today, food is plentiful and people simply go to the mall to purchase it.
By the twenty-ninth day of the Lunar New Year, most of the travelers who went out to work or study have returned to the county. In the past, people living in old houses would set up large pots of hot water in their yards and aisles and set up assembly lines to prepare food for the festival. Some people would kill poultry with knives and store chicken and duck blood; after soaking the killed chickens and ducks in hot water, people would sit around and pluck the duck feathers while telling their stories of the year; some people would then cut open the chickens and ducks, take out the internal organs and clean them; some people would boil the chickens and ducks, rub salt on them, and then hang them in a ventilated place after they cooled down to preserve their freshness; and some people would prepare vegetables, meat, seafood, and other food for the occasion. Family reunion is not only about eating and drinking around the fireplace on New Year's Eve, but also about the division of labor in household chores, which better reflects the attitude of southern Min people towards life and the viewpoints of educating their children. With fewer and fewer people living in single-family yards, flats have become the main residence of the people; the market has become more and more active, and it is rare to see family members working collectively before New Year's. The housewife will buy the food from the market and kill it. Housewives would buy back food from the market that had been killed, washed or cooked for the festival, a cleaner, less cumbersome way for small families to sit around, drink tea and talk to each other, but of course, the joys of childhood labor and bickering are seldom experienced.
The last few days before the Spring Festival were spent in a mixture of anticipatory enthusiasm and laborious exhaustion.
2. Festive Rituals and Activities
December 30: The New Year. After more than ten days of preparation, it was finally the 30th day of the New Year. Because the people of southern Fujian attach great importance to the "colorful" and taboo of talking, therefore, before the New Year's Eve dinner, the adults will always give the children a bath while repeatedly telling the children not to talk nonsense, not to swear, and to say good things; adults rarely scold the children during the Spring Festival.
Asked the old man, I learned: "In the past, on the 30th day of the New Year, there would be a ritual of ancestor worship, or go to the ancestral hall, or in front of the statue of ancestors at home, the whole family in accordance with the eldest and youngest to the ancestor salute. On the one hand, it shows respect for ancestors, not forgetting their roots, and hoping that the ancestors have the spirit to bless and protect the younger generation; on the other hand, when we were young, the concepts of etiquette, the order of elders and children, and the concepts of treating people well were educated and consolidated in this kind of ceremony." Nowadays, there are people in Pinghe County who go to the land temple to worship, set off firecrackers and burn paper money before the New Year's Eve reunion, however, the sight of ancestor worship has become less common.
The New Year's Eve dinner is quite important to the Chinese, and it is no exception in southern Fujian. Unlike the family dumplings in the northern region, Pinghe County has other customs and instructions. Once upon a time, "after the ancestor worship is finished and the offerings and offerings are removed, firecrackers are put off, every family will prepare a brand-new red clay stove, with charcoal to build a red hot fire, the whole family sits down at the table to eat, but also the warmth of the reunion and to express the wish of prosperity. On the dinner table, even the poorest families will find a way to make up twelve dishes, the day before the five-spice mixed vegetables, sausages will be on the table, chicken is an indispensable flavor. Families who have the means to do so are particular about the platter: chicken head, chicken tail, chicken wings, chicken claws can not be missing, and other parts of the meat should be neatly yards, like a complete chicken on the plate. The poor will use duck or goose meat to form the shape of a whole poultry, plus the head of a chicken borrowed from a neighbor's house to form a chicken, which is called 'making up the head of a chicken'. They often had to go to great lengths to preserve the chicken heads, and the borrowed heads were placed in a pickle jar after each meal around the fire, only to be taken out and rearranged when guests arrived."
Now, the habit of setting up the fireplace is gone. With the current standard of living, there is no need to "make up the chicken head". However, the custom of setting off firecrackers before meals and keeping the original shape of chickens and ducks on the platter at the dinner table has been preserved. Children and adult men go outside and set off firecrackers to signal the start of the meal. Housewives put out a whole bowl of rice before the start of the meal and save it for the next day; or they may intentionally make more rice than they can eat at the New Year's Eve dinner, which is the meaning of "spring rice" and "year-round surplus". The whole family sits at the dinner table and eats, drinks and laughs, and children are allowed to drink a little bit of wine on this day, so the atmosphere is very warm as they toast to each other and make requests for the new year from the elders to the juniors. Blood clam is a very important dish in this prefecture, which is near the sea. Arkshells are washed and scalded in freshly boiled water, and half-cooked before being eaten. "In the past, arkshells were seldom thrown away, but were placed behind doors and on the ground, commonly known as 'ark shell money', and kicking the shells while walking had a good sign of making a lot of money in the coming year. After the New Year's Eve dinner, the whole family sits around the hall and the old people tell family stories and pass down the family tree. The old people usually tell their children and grandchildren stories about their ancestors' hard work and good deeds. After the meal, children go outside to play with firecrackers. Adults, on the other hand, sit around the table, sip tea and talk about the day, 'observing the New Year' until the early hours of the morning, wishing their parents a long life." The investigator heard a story from his own family: his ancestors were poor and rented land from a landlord as tenants. When the landlord came to collect rent on the Dragon Boat Festival, the head of the family hurriedly served the landlord rice dumplings and brown sugar, inviting the landlord to eat them and begging the landlord for a temporary reprieve from the debt. The children in the kitchen with dumplings dipped in salt to eat, the landlord saw, mistakenly thought that the children eat sugar, tenants deliberately slow down their own, so the landlord was furious, forced the debt tighter. After paying the rent, the family educated their children to be outstanding and not to be oppressed as tenants. The descendant was indeed a man of honor, and by the time his son was born, he had bought over the land of the fallen landlord. Such stories were passed down to remind the children to cherish the present life and encourage the younger generation to continue to struggle.
However, with the popularization of mass communication, the old customs have been gradually declined by the impact of modern entertainment. On New Year's Eve, the practice of chatting with the family and passing on the family tree to the elders has been replaced by watching the Spring Festival Gala, where people sit down in front of the TV after the New Year's Eve dinner to watch the Gala, and the opportunity for cultural heritage activities within the family has become scarce. The old man lamented: "The custom of celebrating the festival that I am talking about may not have been experienced by people of your father's generation, but may have a little impression. You will know even less about how to spend the Spring Festival. You don't have to wait until the Spring Festival to eat and play, but you usually do. It might just be going home to rest and see your loved ones. Nowadays, we don't talk about traditional etiquette and family traditions, and these habits are getting faded."
By twelve o'clock at midnight, firecrackers and fireworks went off in Pinghe County, illuminating the night sky in daylight. The new year arrived in a haze of smoke and the rumbling sound of firecrackers, and those who were observing the New Year went to rest one after another. Since fireworks are not banned in Pinghe County, the custom continues to this day.
The first day of the first month of the new year: old customs stipulate that people should get up early on this day. Especially when the family, you need to be in the c time to d time (3:00 am to 7:00 am) "into the first incense", that is, respect for the sky, respect for the gods, respect for the ancestors, wishing the new year, the family peace, all the best, after the big firecrackers to meet the first day of the New Year. Because people stay up late on New Year's Eve to watch TV, the first day of the morning, "into the first incense" custom has gradually become midnight before going to bed into the incense, the morning to sleep. The old man is quite dissatisfied with this phenomenon, "people nowadays good life, in the past which can sleep until noon on the first day of the first day of the morning, all have to get up early into the first incense. Get up early this year to work hard and make a lot of money."
Breakfast, the old custom to eat "long years of vegetables", that is, the whole green vegetables boiled in salt water vegetarian. It was believed that the vegetarian diet on the first morning of the year would protect the year from rain. This custom is still practiced today.
After the meal, children and adults dressed in new clothes, go to relatives and friends to pay New Year's visits, and children often get "red envelopes" (New Year's money). When elders give red envelopes, they wish the children good health, obedience, and progress in their studies, etc.; when the children receive red envelopes, they say something to wish them well, in addition to thanking them. Although there are no rules, there is a balance between the two families who give and receive the red packets, meaning that the parent who receives the red packet has to give a similar amount to the other parent's child. Therefore, the amount of the red packet does not necessarily depend on the economic level of the giving and receiving families, but the amount must be an even number. In addition, there is also the custom of giving red envelopes to the elderly by the younger generation who have joined the workforce or have a successful career. Now still retained, but the object and scope have changed.
The second day of the first month of the lunar calendar: most areas in southern Fujian have the custom of "son-in-law day", that is, married women bring their husbands and sons-in-law and children back to their parents' homes to pay homage to the New Year. There is a local folk song: "there are filial daughter of the second three, unfilial daughter of the month half of the burden", that is, filial daughter of the second and third of the first month of the son-in-law back to the bride's home as a guest to her parents to pay homage to the New Year; unfilial daughters to the first month of the fifteenth to return to the bride's home. Daughters in the first one or two years of marriage must prepare eight gifts: chicken, duck, pork, sausage, red citrus, hair cake, cigarettes, wine. The mother-in-law collects a large portion of the gifts sent by the son-in-law, and cuts half of the chicken and duck for the son-in-law to bring back. The family in-laws set up a table of food and wine for the new son-in-law, and the order of seating and dishes are regulated, with the new son-in-law and his daughter sitting on the second day of the Lunar New Year in the "big seat" (an important position), and there should be chicken and chicken head on the table. The son-in-law and daughter are required to give their parents a red packet when they are guests. If the daughter has been married for several years and has children, she should return to her parents' home on the second and third day of the first month. In the morning, the whole daughter's family will be guests at the father-in-law's house, bringing some gifts (not very strict), and the father-in-law will also host a banquet for the son-in-law's family, but there is no requirement for the order of seating; the daughter and son-in-law will give their parents red packets; the father-in-law will have a red packet to give to his grandson, and will return home at dusk. And different families generally seldom visit each other on this day, so as not to disturb the reunion atmosphere of others. Today, this custom is also still maintained.
The third day of the first month of the lunar year is commonly known as "Red Dog Day," an unlucky day. People seldom have guests, and they don't like to have guests. After waking up in the house to pick up a few days have not moved the broom sweeping, in the township of LuXi and the broom and garbage together with the custom of throwing away, there is a "send poor day," said. About this day, there are not many customary provisions, in fact, after ten days of brewing preparation and the New Year two days of carnival climax, people from the stomach to the spirit need to have time to rest and relax, but also gradually need to transition from the atmosphere of the festival to work and daily life.
On the fourth day of the first month of the lunar calendar, people have to get up early again to retrieve the god of the stove, which has been resting in the sky for 10 days, with little change in the offerings and worship process.
On the fifth day of the first lunar month, commonly known as the "alternate" day, daily life and labor began to get on track, and farmers began to prepare for spring plowing.
The next few days of folklore have no specific rules, interviews learned: "After the liberation of the seventies, before the first month of the lantern riddles, storytelling, ball games and other cultural and sports activities, are organized by the folk. Students from universities and junior colleges would also organize some cultural activities, such as public performances of plays and so on, to spread civilized ideas. Such activities have slowly disappeared in the last decade or so. In these years, people spend more time watching TV, surfing the Internet and so on, and are not very enthusiastic about specific human interactions.
But nowadays, in rural areas, the custom of holding symposiums is still retained. Most of the participants in the symposium are local people who have gone out to start their own businesses and succeeded in their studies. At the meeting, the host will recognize the advanced people who have worked hard, and those who have certain financial resources will also donate to public welfare projects, such as repairing bridges and ancestral halls, in return for the townspeople. The main purpose of these symposiums is to encourage the townspeople to continue to strive and create a more progressive and civilized life."
The ninth day of the month is the "birthday of the God of Heaven," and families prepare rice cakes, fruits and tea to pay homage. The old custom stipulates that worship should be carried out at four or five o'clock in the morning, the table is placed on the fresh fruit, flowers, fried dates, vegetables, tea and other offerings, the housewife will be three times to fill the tea, after the worship is completed, burn paper money to the sky, set off firecrackers to show the end of the ceremony. The whole process is roughly half an hour. But now people are more likely to accept the early morning of the first nine days of worship before going to bed, the midnight worship of the God of Heaven firecrackers are very concentrated, we unknowingly adjusted the lively time together, after the peace of mind to sleep.
After the ninth day of the month, people working and studying abroad have to return to their posts one after another, and residents of the county have gradually settled into their daily lives. But the traditional New Year is not over yet, and the Lantern Festival on the 15th day of the first month is known in southern Minnesota as the "New Year's Eve".
Interview information: "In the past, on the 15th day of the first month, the ancestral halls of each family name would be decorated with lanterns, and the families of newlyweds or those who had a new male child would be responsible for lighting the lanterns in the ancestral halls." Such a practice is rarely seen in the city of Pinghe County anymore; instead, you can see much richer entertainment than on New Year's Eve. Red lanterns are hung high in front of every house, and there are dragon dances, lion dances, and dragon arts in the county. The dragon and lion dances are not much different from the common dragon and lion teams, so I won't go into that here. The dragon and lion dance team will enter the alley in front of every house to perform, every house, the people are firecrackers to welcome, and give the dragon and lion dance team young man "red packet".
Dragon art is unique to the county of Pinghe County folk entertainment program, the cost is generally better by the county's economic situation of the townships and townships to bear. "Dragon" each section with a wooden plate out of the base and roof, the base above the bamboo chairs, can be seated; base on both sides of the wooden stick expenditure, used to carry on the shoulder; shed draped with plastic film. The whole "dragon body" are decorated with plastic flowers, ribbons, colored lights. Each section has a four or five-year-old child dressed up as an ancient talent sitting in which they hold small umbrellas, heavy makeup. To the Lantern Festival night seven o'clock, the young man carrying the dragon art in the county's main street tour, the dragon body lights flashing, the children dressed up exquisite, every place, there is always a million people empty streets landscape. In the Lantern Festival night in the drizzle, the roadside trees on the lanterns, lanterns on the dragon, the street households set off fireworks, colorful, dragon art will be the Spring Festival activities to a climax.
In recent years, the county government organized the county's enterprises and institutions in the main streets set up stalls and booths, held the Lantern Festival riddle activities. Men, women and children come out in groups after dinner and stroll from this stall to that one, guessing the riddles and then playing games, chatting while watching the fireworks; and each unit prepares some prizes such as toothpaste, shampoo, soap and stationery to give to the winners. Residents move around from the food and hustle and bustle of the previous bout, taking to the streets to see the people and the sights, and gathering their minds and hearts for a new year of life and work.
The twentieth day of the first month is commonly known as "Heavenly Wear." "Legend has it that Nuwa refined the stone to mend the sky on this day. Folk eat sweet 馃 and salty rice to 'mend the wear'. Women dress up and go to the fields to 'walk through', actually trekking." Traditional Chinese New Year activities also officially end today with the arrival of the new year.
An independent cultural region has its own physical and cultural characteristics, but it is also in the context of a wider range of national cultures and still has the basic characteristics of the national culture as a whole. As a cultural region, Southern Fujian, due to the influence of geographical conditions, the long-established way of life in the region is characterized by differences from other places. These differences are also clearly reflected in the festivals, specifically in the arrangements for the festivals as described above, and in various folk customs and taboos, etc. However, in the basic attitude towards life, the southern Fujian region also reflects the same characteristics of the Chinese nation***. For example, as can be seen from the above description, in the second half of the Spring Festival process, there are activities such as worshiping gods and Buddhas, ancestors, family reunion, family education, visiting the family to pay respect to the New Year, recreation and leisure, etc. These activities, as well as the customs and taboos contained therein, embody the psychosocial characteristics of the Chinese nation***, such as hoping for the future, avoiding harm, working hard for a good cause, and unity of the family. However, it is not difficult to see from the above description, the whole process of the Spring Festival is facing changes, many of the constituent elements of the traditional festivals are dissolving, and changing people's way of life from different sides.
II. Festival Culture and Cultural Change
Anthropological studies have shown that people in different parts of the world do not differ much in their biological nature, but their cultures are far apart. Obviously, culture has always been in a constant state of change, and change is an everlasting phenomenon in all cultures and social systems, and the study of cultural change has become a major subject of concern. In today's society, which is undergoing drastic changes in all material aspects, the regions and traditional cultures which were less affected by the impact of modern civilization in the past have also entered into a more drastic process of change.
1. Cultural Change and Its Causes
Different schools of anthropology and sociology have different interpretations of cultural change and its causes, but most of them agree that change may come from both discovery, invention, and long period of mutation within the culture as well as from contact, dissemination, and enculturation from outside. Among them, the American sociologist William Fielding? Ogburn argues that most social changes are triggered by changes in material culture, especially in science and technology; once material culture changes, the institutional culture of immaterial culture, i.e., values, norms and meanings, and social structures, also change. Clyde M. Woods, on the other hand, believes that change is generally caused by changes in the socio-cultural environment or the natural environment, where the socio-cultural environment refers to people, culture and society; and the natural environment refers to a particular ecological environment, including natural and man-made two kinds. The prerequisites for socio-cultural change are in place when changes in the environment are conducive to new modes of thought and behavior. Culture is a whole, and changes in one part of the cultural system usually cause corresponding changes in other parts. Material changes and different lifestyle requirements can lead to an increasing involvement of traditional culture in the modern world and an increasing alienation from traditional social, economic and folk beliefs.
The natural natural environment of southern Fujian has changed little, but the social environment has changed dramatically with economic and social development. This paper argues that changes in the social and cultural environment are the main factors causing cultural change. Specifically, in the process of Spring Festival in southern Fujian, the natural environment and material products as the basis of life have not changed much, and people have inherited the overall framework of traditional concepts and festive customs, such as the time schedule of festive activities and the composition of festive food, and most of the concepts of life are still able to be adapted to the requirements of the material environment in southern Fujian. In addition, from the perspective of cultural identity, people are not willing to overly destroy the long-accustomed way of life in the region, making themselves unrecognizable, so the taboos and folk beliefs with local characteristics have also been continued and are still in effect today. However, at the operational level of festival customs, some customs that are not adapted to modern economic methods and material production have been abandoned, such as the custom of "tailing teeth" and the arrangement of festival food preparation. Because of the conflict with modern time schedules, some of the stricter, more cumbersome procedures of traditional activities have been cut or modified to suit the gradually accelerating pace of life and the consequent mentality of quick fixes that has become commonplace, such as the custom of "entering the head incense" in the early hours of the morning and the setting off of firecrackers in the early hours of the first nine days of the lunar calendar. Modern factors do not completely replace traditional customs; people choose them according to their own social needs, sometimes adapting traditional behaviors to modern life, sometimes adding modern technology to traditional practices, and culture changes through such interactions. In this process of change, individuals move from traditional lifestyles to more complex, technologically advanced, and rapidly changing lifestyles.
But cultural change is a complex process, and what and how it occurs depends on a wide variety of circumstances, making it difficult to summarize in a single theory. Therefore, regarding the causes of cultural change, in modern society, with the changes in the structure and function of society, traditional culture needs to be adjusted from within itself to adapt to the changes in the material and technological environment, and needs to be harmonized with the changes in the various social systems, such as the economy and politics of modern society. In this sense, the Spring Festival, as part of the spiritual dimension of traditional society, cannot escape the wash of the waves of change. In addition, with the movement of people, the development of modern transportation, and the communication and dissemination of the mass media, the cultures and lifestyles of various modern societies have come into contact with traditional cultures, which have replaced, added to, and assimilated each other. Modern life and traditional culture are in the process of interaction and mutual influence.
2. Cultural change and its impact on social life
Festivals are an integral part of culture, and at the same time reflect the characteristics of social culture. Whether it is the order of life in a region or people's behavioral characteristics and social psychology, all of them can be expressed in festivals. It can be said that festivals, as carriers of culture, have a unique inner structure, cultural characteristics and social functions, and, at the same time, are people's way of life. The Spring Festival, a traditional festival, is undergoing a change "in progress", and the contrast between the old and new cultures *** time exists, so that we can clearly see the dynamic process of its change and the time regularity of different cultural factors in the change.
Traditional agricultural production in the "year" as a cycle, the Spring Festival is the traditional agricultural society of China's festivals, in time in the first after the agricultural leisure stage, people in this period of time for rest, consumption and rituals and other activities. The Spring Festival plays a role in adjusting production and life and expressing feelings. In the course of the traditional Spring Festival festivals, people arrange all aspects of material life as well as festive cultural activities mainly on the basis of families and clans, and the family's functions of rest, education, and recreation are more obviously brought into play. In addition, traditional festival customs contain a series of activities and rituals for the transmission of culture, such as ancestor worship, worship of gods, urban-rural exchanges, collective labor and other activities in the preparatory stage of the festival described above, so that traditional culture and values (e.g., the importance of kinship, respect for labor, etc.) are affirmed and inherited in the festive activities with rituals, and members of the community are integrated into the traditional culture in the process of this transmission. In this process of inheritance, members of society are incorporated into the traditional culture. However, with the development of the economy and society, and with the impact of modernization on traditional festivals, traditional festivals have changed from form to content and have influenced people's lifestyles. This was evident in the survey sites. First, the opportunities for family communication have been replaced by modern mass media, and traditional cultural education has been reduced in the process; second, with the popularization of modern school education, the influence of traditional concepts on members of the community has been gradually weakened, and people's awareness of and behavior towards cultural inheritance have been gradually weakened; the above conceptual changes have been reflected in actual actions, which is the declining of the traditional part of the festival customs. The interplay between perceptions and actual behaviors has led to the gradual loss of the core elements of traditional culture, such as the importance of family structure and order, the spirit of upward mobility, and the determination to work towards a goal, and so on, in a cyclical manner. Of course, while emphasizing the external stimuli (e.g., economic and social development, especially the development of modern transportation, the spread of mass media, and the spread of standardized education, etc.) that have caused cultural change during the festivals, this paper also acknowledges the internal development of culture that leads to change, as well as the process of the operation of internal mechanisms of integration and adjustment of cultural change.
However, the decline of traditional leisure and lifestyles and the change of traditional culture do not necessarily mean that people are adapting to modern life. Rather, it means that either pre-existing patterns have to change or people have to adopt new patterns of life that have been developed over a longer period of time by people in communities that have been affected by modernization earlier. For example, the residents of the surveyed areas imitate the lifestyle of the residents of Xiamen, Zhangzhou and other urban areas, which are also in the cultural region of southern Fujian, especially the pattern of arranging festivals during the Spring Festival, and the way of expressing their feelings and beliefs. In the course of the survey, it was found that what actually goes hand in hand with this is the maladjustment of members of the society to the vacancies in cultural life, as well as the blind choice of the way of leisure and consumption when a new cultural way of life has not yet been established. For example, the forms of interaction between county residents during the Spring Festival are significantly reduced, and people are no longer keen on family exchanges and various cultural and sports activities. In the past three or four years, during the Spring Festival, adults betting on "Mark Six", the phenomenon of children going to Internet cafes to play computer games continues to increase, which can not help us to rethink the social function of traditional festivals, as well as the traditional cultural changes in the process of social psychological deficiencies. The change of lifestyle reflected in the change of festival culture makes us realize that, as the old culture is disintegrating, the new more adapted to the region and the people of the culture has not yet been established, this cultural fault can not meet the needs of the community, the residents of the modern society, and the search for a viable replacement system becomes more and more necessary.
Traditional culture may become a resistance to modernization or a driving force for modernization, the key lies in the attitude of the members of society towards both. The national spirit contained in traditional culture, the sense of social identity it evokes, and its cohesive effect on society as a whole, the core of culture, which has long provided the impetus for social stability and development, also need to be guided in the process of modernization in order to play its role. When societies are in transition, people's lifestyles need to be reinterpreted and transformed in order to adapt to material, institutional and cultural developments. Recognizing the changes in the economic base, political system, and cultural patterns of society, and scientifically guiding people's lifestyles so that the whole social system develops in a balanced way are precisely what researchers need to think about again and again in the face of cultural change.