謝世忠。〈鬚髯的能與藝:北海道愛努族的兩性和儀式〉。《民俗曲藝》182 (2013.12): 99-148
Hsieh Shih-chung. “Beards and Whiskers: On the Gender and Ritual of Ainu People in Hokkaido.” Journal of Chinese Ritual, Theatre and Folklore 182 (2013.12): 99-148.


The Ainu people are an indigenous people of Hokkaido, Japan. Despite an environment disadvantaged by long-term discriminations and assimilation policies, there remains in their society a mechanism that upholds Ainu identity. The mechanism, solid and yet slightly mysterious, hinges on the circumstances surrounding their ancestral offering rituals. Ancestral worship, limited interruption for nearly 150 years, is the well-maintained living Ainu culture during the era marked by political oppressions. Nowadays, even though several popular Ainu festivities are evidently tourism-oriented, they still conclude with a grand ancestral offering rite to proclaim their heritage. The ancestral offering rites, pregnant with meanings of continuity and regeneration, demonstrate religious objects and actions that are symbol of powerful reproduction. The entire family and patri-lineal kindred care for and nurture them, ensuring the perpetuation of their traditional worldview.
The important religious symbol of curly bark strings called inau on a stick reflects the Ainu men’s tradition to wear long beards. Women’s tattoo around their mouths represents enlargement of the birth canal. Though not publicly represented in any corresponding rituals, the women’s meticulous care of the soundness of inau sticks is self-evident. When people use supposedly home-made liquor to irrigate the long ancestral inau sticks and the shorter inau sticks of living males, the reproduction and prosperity of their entire population of a particular patri-lineal group is guaranteed. In the rituals, potency and artistry of men’s beard attest to the intimate relationship between the two sexes of the Ainu people.
The continuity of Ainu ethnicity depends on the cultural tradition maintained over uncountable years, definitely instead of the sporadic ethnic campaigns or social movements. Although the Ainu people were prohibited from worshipping their deities since the day when Japanese began to colonize Hokkaido, they continued to worship their ancestors. It is the very foundation that confirms their persistence of ethnic identity. With attentive care, such a northern people with unclear origin help to preserve the fountain of life for an everlasting ethnic lifeline in bitterly cold territory.

Also in Journal of Chinese Ritual, Theatre and Folklore:

謝世忠。〈「王」的禁忌與熱門:Sipsong Panna王國的觀光再生〉。《民俗曲藝》191 (2016.3): 219-52
Hsieh Shih-chung. “When a Taboo Becomes Hot Issue: On the Re-birth of Kingdom of Sipsong Panna under Touristic Situation.” Journal of Chinese Ritual, Theatre and Folklore 191 (2016.3): 219-52.

謝世忠。〈世界文化遺產中的人物:馬六甲找鄭和〉。《民俗曲藝》171 (2011.3): 211-51
Hsieh Shih-chung. “On a Special Historic Figure in World Cultural Heritage: Searching for Cheng Ho in Melaka.” Journal of Chinese Ritual, Theatre and Folklore 171 (2011.3): 211-51.

謝世忠。〈時空旅行過後的民族學資料:國立臺灣大學人類學系所藏之海南島黎族物像〉。《民俗曲藝》166 (2009.12): 315-60
Hsieh Shih-chung. “Ethnological Materials under Changing Socio-political Context: On the Ethnographic Collections of the Li People of Hainan Island in the Department of Anthropology, NTU.” Journal of Chinese Ritual, Theatre and Folklore 166 (2009.12): 315-60.

謝世忠。〈異、色、毒:北東南亞山地族群的觀光圖像〉。《民俗曲藝》157 (2007.9): 11-64
Hsieh Shih-chung. “Exoticism, Eroticism, and Drugs: Touristic Images of Tribal Peoples in Northern Mainland Southeast Asia.” Journal of Chinese Ritual, Theatre and Folklore 157 (2007.9): 11-64.