Founded in 1986 and consistently committed to the mission of serving society throughout its 40-year development, Journal of Chuxiong Normal University, an academic journal grounded in central Yunnan Province, has successfully forged a distinctive and specialized path characterized by its focus on “local ethnic cultures.” This paper appraises its editorial practices over the past four decades, with a particular emphasis on its in-depth exploration and theoretical advancement of local ethnic cultures, its multidimensional interpretation of Chinese dietary culture, and its broader research on the protection, transmission, and innovation of intangible cultural heritage. By analyzing its column design, representative academic achievements, and scholarly influence over the past 40 years, the author aims to summarize the journal's outstanding accomplishments in constructing a distinctive academic discourse system, contributing to local economic and social development, and nurturing local academic researchers. The article also offers perspectives on the sustainable development path in the context of future digitization and internationalization of Journal of Chuxiong Normal University.

Marx's inquiry into the essence of humanity progresses from the abstract to the concrete. By critically inheriting the philosophical legacies of Hegel and Feuerbach, he establishes three dimensions of human essence: the labor essence as a species-being, the social-relation essence as a concrete determination, and the community essence as an ideal form. In the era of artificial intelligence, intelligent technologies, by reshaping the structure of productive forces, have created historical conditions for realizing a true community founded upon free labor and universal association. The capitalist application of artificial intelligence has, however, given rise to a new form of alienation that is manifested in the abstract domination of human life-sustaining labor, the digital estrangement of social relations and the illusory attachment to technological communities, thereby challenging humanity's historical role as the subject of practice. To transcend the state of alienation and advance the restoration of human essence, we should guide the development of intelligent technology in a healthy direction, improve the social governance system, and uphold the value of labor as the core principle, thereby ultimately achieving the dialectical unity of economic rationality and moral values in the process of intelligent civilization.

Platform capitalism, as a novel form of capitalism centered on data, driven by algorithms, and powered by network effects, has profoundly reshaped the modes of production and ways of life in modern society. The extensive application of digital technologies by platform capital has extended its influence beyond the purely technological realm to make it an effective tool for ideological permeation, thereby generating ideological risks. In concrete terms, digital technologies have intensified the covert nature of capital exploitation, algorithmic mechanisms have eroded the subjectivity of platform users, and platform monopolies have resulted in the illusory nature of digital interactions. Issues arising therefrom - such as the displacement of gatekeeping, digital fetishism and technological hegemony - continuously challenge the authority, legitimacy and security of China's mainstream ideology. To foster the healthy development of China's platform economy and effectively mitigate the ideological risks associated with digital technologies, it is essential to uphold the leadership of the Communist Party of China. This can be achieved through a four-dimensional approach encompassing ideological guidance, institutional design, technological governance and social action, so as to achieve an organic integration of platform governance and ideological risk management.

Formed in the process of exploring the law of socialist cultural construction with Chinese characteristics, Xi Jinping Thought on Culture has a broad historical vision and world view. Its exploration drives forward not only the inheritance and development of Marxist cultural view as well as its cinicization, but also the inheritance and innovation of China's outstanding traditional culture before eventually updating and modernizing it. Representing two combinations - that between inheritance and innovation and that between nationality and universality - Xi Jinping Thought on Culture is marked in both the “spirit” of Marxism and the “root” of China's outstanding traditional culture. The “second combination,” therefore, vividly shows the theoretical features of the integration of the root and the soul, the inheritance of the ancient and the modern, as well as the integration of the Chinese and the international.

Studies of Jin classics served as the foundation of the “political culture” in ancient China and the mainstay of traditional Chinese culture. Since the Yuan Dynasty (1271-1368) incorporated Yunnan into its unified political and educational system, Jin classics education was gradually implemented in Yunnan. As Jin classics education deepened, scholars from Yunnan began to produce knowledge and theories in this field, creating a wide variety of richly voluminous works during the Ming (1368-1644), the Qing (1644-1911) and the Republican (1912-1949) periods. Jin classics education in Yunnan was an important part of the unified Jin classics education system in China. The works on this subject by scholars from Yunnan are historical evidence of the deep integration of regional culture of Yunnan with the national ideology and traditional Chinese culture in general, and they hold great social significance and academic value. Special efforts, therefore, should be made to organize, categorize and analyze them.

Misled by the one-sided account in Li Jing's Yunnan Zhi Lue or A Brief History of Yunnan, a prevailing official narrative gradually took hold from the Yuan Dynasty (1271-1368) onward, asserting that Yunnan had not revered Jin classics and was completely isolated from its studies and its transformative teachings before the 13th century. Consequently, both the influence of Jin classics studies on Yunnan before the Yuan and the initiative shown by Yunnan in exchanging Jin classics studies and culture with the heartland were significantly underestimated. In reality, Jin classics studies had been circulating in Yunnan as early as the Han Dynasty (202 B.C.E. - 220 C.E.). It was continuously preserved and transmitted among the prominent Han families who settled in Yunnan from the Wei and Jin periods through the early Tang Dynasty, or from the 3rd through the 7th centuries. In the following one or two centuries, it even became a mainstream component of the intellectual and cultural landscape of the local Nanzhao Kingdom (738-902) and continued to play a vital role within the sphere of “Confucian-Buddhist” culture during the Dali Kingdom (937-1254) period. Throughout this entire process, both the heartland and the frontier regions, as well as the Han and the other minority ethnic groups, made significant contributions. The persistent transmission of Jin classic studies in Yunnan before the Yuan Dynasty serves not only as crucial testimony to the cultural exchanges and integration within the Chinese nation but also as an important foundation for fostering a sense of community for the Chinese nation.

Historically, after Confucianism was introduced into the southwestern ethnic minority areas and integrated with the local ideologies, it exerted a profound influence on the local society, culture and ethnic relations through three dimensions: material, moral and institutional cultural practices. To achieve this, it took a series of concrete measures, including the establishment of Confucian temples, the promotion of charity schools, the propagation of imperial edicts, political discipline, system integration and folk exchanges. Its functions of political border consolidation, social border stabilization and cultural border nourishment have greatly enhanced the cohesion and sense of identity of the Chinese nation. Among these developments, the Confucianization process in the southwestern ethnic minority areas deserves in-depth exploration. From an academic perspective that integrates the center and the borderlands, history and practice, as well as structure and function, highlighting the historical role and practical value of Confucianism as a symbol of Chinese culture will be of great benefit to the current construction of a culturally strong nation.

The Book of Poetry serves as an important cultural wellspring for the patriotic sentiments of the Chinese nation. During the era of The Book of Poetry, or the 11^th through the 6^th centuries B.C.E., “patriotism” was not a semantically fixed concept. Instead, it was a dynamic notion continuously constructed and expressed within the overarching framework of the tianxia (all under heaven) worldview of the Zhou Dynasty (1046 B.C.E. - 256 B.C.E.) that evolved alongside historical circumstances and varied across social strata. From the ruling discourse of the king of the previous Shang Dynasty (1600 B.C.E. - 1046 B.C.E.) as “the One Man” to the tianxia order of the Zhou Dynasty, the connotation of patriotic sentiment underwent a transformation - from the absolute monopoly of royal power under theocratic politics to the emergence of a dual identification. Within the purview of the Zhou's tianxia concept, patriotic sentiment bifurcated into two levels: “love for a single state” and “love for all under heaven.” The relative emphasis on these two aspects waxed and waned in accordance with the dynamic evolution of power relations between the Zhou royal house and the feudal lords, a dynamic concretely reflected in the verses of The Book of Poetry. From the perspective of thematology, the war poems and sacrificial poems in The Book of Poetry strengthen the individual's sense of belonging to the political community. They constitute a literary expression of the mutual permeation and integration, at a practical level, of the ethics of one state and the consciousness of a greater tianxia.

With rich narrative layers and plural interpretive possibilities, The Divorce, a short story by Lu Xun (1881-1936), has attracted six illustrators - including Zhao Yannian, Ding Cong and Fan Zeng - to produce stylistically diverse works. Employing visual strategies such as black―white contrast, body language, environmental symbols, sequential narrative, and impressionistic blank―leaving, the illustrators re-present the class oppression, gender discipline and power structures depicted in the story. Three types of interaction - complementarity, competition and gaps - emerge between the text and the images. Rather than passively reproducing the written content, the illustrations constitute independent artistic re-creations with their own signifying functions. In the process of re-presenting “the most fertile instant,” gaps between text and image inevitably arise due to medium specificity and the illustrators'subjective interpretations. Based on Zhao Xianzhang's theory of verbal―pictorial intertextuality, this study systematically examines the mechanisms through which images reconstruct textual meaning from five distinct dimensions.

The biopunk novel The Windup Girl reveals a pathway to Orientalism activated by energy discourse. Centered on tracing the chain of energy flow, “Energy-Orientalism” aims to uncover issues of energy injustice stemming from energy hegemony. The novel introduces posthuman discourse as an intermediary in an attempt to reconcile the West-East binary opposition regarding energy issues. Regrettably, the intervention of posthuman discourse, instead of resolving this contradiction, contributes to constructing a distorted cognitive schema of a “New East” that encompasses both Eastern peoples and non-humans by being co-opted and appropriated by energy capital. Energy, emerging as a core driver - following race and gender - of fantastical narratives about the East, hybridizes Western-centrism, anthropocentrism and energy hegemony to propel an energy turn within Orientalism. The position of “Energy-Orientalism” endows the Western concept of subjectivity with a “New West” perspective, through which it scrutinizes the existence of the “New East” - an alliance formed between traditional Eastern categories and non-human species.

The dissemination of maize within Yunnan Province followed a progression from east to west and from lowlands to highlands. During the Qianlong reign (1736-1796) of the Qing Dynasty (1644-1911), after the military suppression of rebellions among swidden farming communities in settlements such as Chengka (modern Lushui), the Qing government advocated for the implementation of a policy to “demarcate boundaries and assign jurisdictions” in the southern valleys of the Hengduan Mountains. Linguistic evidence suggests that the continuous migration of the ancestors of the Lisu people facilitated the ongoing spread of maize among swidden farming groups and further integration of food cultures. Starting from the late Qing Dynasty, as British colonial influence intensified its infiltration into the undefined northern section of the Yunnan-Burma border, the extensive rotational farming practices and chronic food shortages faced by swidden farming communities began to attract attention from both the government and the public. Whether through inspection tours aimed at pacification by Qing officials (such as Yu Qingyuan and Xia Hu) or the transformation of border governance and ongoing social surveys during the Republican era (1912-1949), the focus consistently turned to maize as the staple food sustaining these swidden farming populations. With reforms in the national governance system, ethnic groups in Nujiang Prefecture ultimately overcame the persistent challenge of food scarcity and have turned to a gradually rationalized dietary structure.

As a key tool for promoting high-quality development in the new era, integration of culture and tourism plays a positive role in forging a strong sense of community for the Chinese nation, a notion well based on theoretical, historical, and practical logic. It profoundly embodies the Marxist view of the dialectical unity of material existence and spiritual production, vividly demonstrates the interactive evolution of material interaction and spiritual integration within the Chinese nation, and actively highlights the mission of cultural and tourism integration to coordinately advance both material and spiritual civilizations. At the material level, through spatial reconstruction, population mobility and economic symbiosis, it transcends the temporal and spatial limitations of traditional ethnic interactions by building a tighter network of ethnic relations and promoting high-quality economic development in ethnic regions, and thus consolidates the material foundation for strengthening the sense of community for the Chinese nation. At the spiritual level, through symbolic interpretation, ritual sharing and cultural reproduction, it promotes cognitive transformation, emotional cohesion, and strengthening of will of all ethnic groups, thereby achieving a deeper spiritual sublimation of the sense of community for the Chinese nation.

Ethno-economic integration refers to the process where ethnic groups achieve interdependence, exchange, and common development through economic interaction. This paper examines, in theoretic and practical terms, pathways to modernize the cultural tourism industry in this context. The current modernization process faces multiple challenges, including fragmented industrial chains, crises of cultural authenticity, diminished agency of local communities, and sustainable development dilemmas. Drawing on case studies, the study proposes four practical pathways: 1) integrating industrial chains through digital transformation; 2) fostering tiered industrial clustering; 3) enabling cultural empowerment and business convergence; and 4) establishing cross-regional governance with benefit-sharing mechanism. The cultural tourism industry, ultimately, can serve as a key element for enhancing ethnic solidarity and driving high-quality regional development.

Although live-stream shopping has become a new trend, the vast majority of online purchases are still completed on product description pages. Currently, the notable variations in the product attribute sections on these pages are primarily reflected in two dimensions: the length of the product description and the presentation format of product colors. Based on the differences along these two dimensions, the layout of the product attribute section can be categorized into four combinatorial types. Grounded in processing fluency theory, this study employs a combined method of eye-tracking experiments and questionnaire surveys to investigate the impact mechanisms of these four layout types on consumer attention. The research finds that consumer attention is lowest when the product attribute section is laid out using a combination of colors presented as images + lengthy descriptive text. Conversely, consumer attention is higher when the combination used is colors presented as text + concise descriptive text. This study extends related research in the field of visual complexity and enriches the findings on how visual complexity within the product attribute section influences consumer attention. The conclusions clearly demonstrate a core optimization strategy of “less is more” for the product attribute section on description pages, providing a scientific basis and practical recommendations for e-commerce merchants to optimize their product page layouts.

Integrity, as the foundation of socialist core values and the rule of law, plays a crucial role in advancing high-quality development. Systematically fostering the orderly interaction between integrity and the rule of law can enhance the effectiveness of national governance. Based on a comprehensive review of the theoretical connections and institutional evolution between integrity and the rule of law, this article identifies practical challenges such as insufficient coordination in the integrity and rule-of-law system, barriers to cross-regional law enforcement and judicial collaboration, and weak integrity awareness among social actors. To address these issues, social integrity development under the context of high-quality growth must transcend mere moral education. It should, instead, rely on the rigid constraints and institutional safeguards of the rule of law, focusing on improving government integrity by strengthening government commitment to its promises and enhancing oversight mechanisms, maintaining judicial credibility by refining penalty systems for dishonesty and execution coordination mechanisms, and promoting social integrity by advancing corporate integrity management and fostering public legal awareness.

As a century-old original theory in modern Chinese sports studies, the theory of transfer value in sports is of great importance for constructing an independent knowledge system of sports studies with Chinese characteristics. Its intellectual lineage, theoretical core, and recontextualization are worth exploring in particular. The study reveals that its Western intellectual lineage, while incorporating the Eastern lineage characterized by salvation-driven motivations and modernity awakening, integrates the threefold foundation of YMCA sports philosophy and the paradigmatic transformation of pragmatist education, thus presenting a feature of dialectical integration of Eastern and Western thoughts. Its theoretical core primarily includes three components: 1) movement as the core proposition of educational transfer, 2) the transfer realization mechanism through physiological-psychological-social interaction, and; 3) the validity assurance system for transfer through scientific management and educational intervention. This study finally proposes the following recontextualization approaches in the contemporary context: 1) theoretical clarification through conceptual dichotomy, ontological articulation and elaboration of transfer mechanisms; 2) functional expansion through diachronic evolution, spatial radiation and subject-object mutual constitution; and 3) practical pathways through policy coordination, technological empowerment and academic foundational consolidation.

Driven by the imperial examination system and family learning traditions, clan education of the Sui and Tang dynasties (581-960) underwent profound transformation. During this period, clan education, primarily led by prominent aristocratic families, established a core knowledge system grounded in Confucian classics and extended to poetry, prose and policy discourse. It was systematically implemented through multi-layered institutions such as family schools, clan academies, and private academies, covering preschool education, classical studies, and imperial examination preparation. More than being aimed to maintain social status and cultivate examination candidates, it played a crucial role in transmitting familial scholarship and consolidating clan cohesion. This enabled it to achieve multiple objectives, including sustaining clan influence, reinforcing cultural authority and promoting regional cultural prosperity. The institutionalization and popularization of Sui and Tang clan education laid a significant foundation for the educational model of combining farming and studying in the Song, Yuan and later dynasties, or the 10th century and later. Its core concepts and practical models continue to offer valuable insights and references for promoting China's fine traditional culture, advancing educational equality, and building collaborative educational systems in the new era.