A Bulang ethnic group community in Jingmai Mountain Photo: TUCHONG

Contemporary China is undergoing rapid social development, technological advancement, and cultural transformation, posing new challenges for philosophy and the social sciences. Anthropology—a traditional social science discipline often associated with marginalized groups, civil society, or ethnic minorities—is likewise undergoing a comprehensive renewal of its knowledge systems and expansion of its academic scope. Young anthropologists at the outset of their careers, along with the new generation of “apprentices” receiving academic training at universities, are displaying remarkable enthusiasm as they seek new fields, explore new directions, and experiment with new methods.

For the younger generation, reflecting on anthropology’s disciplinary position and future prospects is urgent. In an era where traditional academic paradigms and values are continually questioned and dissolved, what path ensures the discipline’s survival? How will the study of human social and cultural phenomena continue and evolve? Can ethnographic methods facilitate cross-cultural understanding and expression in an increasingly fluid and digital social context? Guided by new theories, young scholars have undertaken diverse practices that constitute new fields in Chinese anthropology. These efforts can be summarized in three main directions.

Respecting local cultural traditions and experiences

First, recent shifts in globalization theory have moved research away from uncritical adherence to Western theoretical frameworks toward perspectives that respect local cultural traditions and experiences. In recent years, the “Global South” is one such interdisciplinary theory attracting attention in contemporary anthropology. Drawing on the historical experiences and socio-cultural practices of non-Western societies, it emphasizes a global system of multi-governance and theoretical sources beyond Western centrism. The theory of the “Global South” has invigorated anthropological research advocating “overseas ethnography” and broadened the academic horizons of young scholars. Recent studies illustrate this trend: some scholars have examined alcohol production and consumption among the Karamojong in Uganda, revealing the gradual disintegration of traditional nomadic society; others have analyzed the evolution of research mechanisms of knowledge communities in northern Thailand, highlighting the potential for non-Western knowledge production centered on “the local;” still others have traced the complex application process of UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity, revealing the experiences and lessons from Southern countries in global cultural power dynamics. Research on labor relations between Chinese new merchants in South Africa and African migrant workers offers an economic-anthropological lens for understanding China–Global South cooperation. Additional recent fieldwork includes participatory video studies of Burmese refugees in Thailand, studies of autonomous communities of landless farmers in Mexico, investigations of overseas Chinese communities in Malaysia, and research on the historical memory and Chinese cultural identity of Hmong people in the United States—all contributing diverse cultural narratives and theoretical constructions drawn from different countries, ethnicities, and social contexts.

Emphasizing habitation & symbiosis

Second, multi-species ethnography has become an important focus for contemporary young anthropologists. The “habitation” perspective and “symbiosis” theory challenge anthropocentric assumptions. The “habitation” perspective posits that humans, like other species, are simply inhabitants of the Earth, not its rulers or exploiters. Within this framework, other species, previously “othered,” gain a measure of subjectivity and become members of an interdependent ecological community alongside humans. Among the young academic community of anthropologists I am familiar with, research in this area is wide-ranging: interactions between wild elephants and ecological migrants in Xishuangbanna, Yunnan province; the community of Bulang ethnic group’s traditional plant knowledge application in Jingmai Mountain; flora and fauna lineages and grassland restoration in the Qinghai-Xizang Plateau; the recovery of “Baicha Iron Hoofed Horses” and associated cultural revival in the Inner Mongolia Autonomous Region; and the symbiotic relationship between beekeepers and the local “stingless bees” in Brazil. Revisiting the human–nonhuman relation through ethnographic construction not only critiques anthropocentric and dualistic Western academic traditions, but also represents an ontological turn in anthropology—placing greater emphasis on the symbiotic relationships of mutual influence and interdependence within ecosystems, respecting diverse cultural values embedded in local knowledge systems, such as “harmony between humanity and nature,” “equality of all beings,” “Mother Gaia,” and “living intellectual realms” within the knowledge systems of various ethnic groups, and contributing to a more sustainable “community of life.”

Highlighting digital anthropology

Third, the rapid development of digital technologies and the gradual rise of online “virtual societies” have stimulated young scholars’ interest in “digital anthropology.” In this field of research, the anthropological concept of “post-figurative culture,” where knowledge flows from younger to older generations, is being realized anew. Researchers must cultivate digital capital, enhance digital literacy, and engage with digital elites—online merchants, social media influencers, and others—to gain meaningful access to the field. E-commerce, a key area of study, sees young anthropologists participating as “practitioners” or “apprentices,” running stores, handling packaging and customer service, observing the marketing strategies of various algorithms and documenting complex and diverse e-commerce models shaped by China’s grassroots society and organizational ecosystems. Others have joined cross-border e-commerce platforms, personally participating in the live-stream sales of Chinese products such as crystal handicrafts in the European and American markets, undertaking fieldwork on “digital globalization.” As digital technologies permeate social life, topics including online gaming guilds, virtual idol operations, digital nomad communities, e-sports labor, algorithmic labor control, digital rights of elderly and disabled populations, and AI-driven cultural production have emerged as new areas of anthropological inquiry. Meanwhile, research methods such as network ethnography, information scraping, and big data analysis have been continuously refined throughout this process, evolving into essential digital tools supporting research in these domains.

Exploring new fields in China

In addition to the more large-scale research approaches mentioned above, the new generation of anthropologists is also uncovering new fields in the evolution of daily life. Social changes in China have generated diverse livelihoods and lifestyles, with multiple generations and social strata producing a rich array of subcultural forms. Recent academic publications illustrate this breadth: in-depth investigations of postpartum care centers examine the commercial logic bridging traditional “sitting the month” [postpartum recovery] practices and standardized scientific management. Participatory research by female scholars on Latin dance studios in Guangzhou explores how dance provides urban young women with embodied avenues for self-development. Many young anthropologists have also conducted employment-based fieldwork among nontraditional occupational groups—extras at Hengdian Film City, young people at stand-up comedy clubs, private jet sales intermediaries—or engaged in daily activities within innovative educational institutions, art therapy organizations, and vegetarian communities. By incorporating these contemporary cultural themes with the characteristics of the times and new quality productive forces into their research scope, they continually enrich cultural understanding and theoretical interpretation of Chinese society’s diverse aspects.

In conclusion, the new generation of Chinese anthropologists, primarily young scholars, remains committed to the discipline’s core values: rigorous fieldwork, thick description on cultures, and deep social reflection. At the same time, they are not rigidly confined by certain traditional tenets of anthropology; drawing on a broader global perspective, diverse theoretical sources, and vivid social contexts, they are opening new fields and directions. This is where the future and promise of Chinese anthropology lie.

Zhu Jingjiang is a professor from the School of Ethnology and Sociology at Minzu University of China.