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User:Deng Xin

2025-12-31T08:32:39Z

Deng Xin: /* Persistent Decline in Industry Size */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the “Bang Bang”=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City”. The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the “Bang Bang” Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Group Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

===Answers===

1. The porter group "Bang Bang" uniquely symbolic of Chongqing, predominantly composed of migrant workers utilizing bamboo poles for cargo transport, embodies a distinctive socio-economic emblem reflective of regional culture and represents the city's inaugural generation of logistics practitioners.

2. Following the initiation of reform and opening-up policies in 1978, relaxed restrictions on population mobility prompted a resurgence of dockworker activities. The term "Bang Bang" specifically denotes these laborers who employ a single bamboo pole for goods transportation, thereby entering common lexicon.

3. Chongqing's topographical identity as a "mountain city" and its status as an upper Yangtze River shipping nexus, characterized by steep slopes, extensive stairways, and developed waterways, fostered a distinctive dock culture. During the 1990s, limited transportation infrastructure and absence of mechanized freight solutions created substantial demand for human-powered cargo handling and personal goods conveyance.

4. Demographic analysis reveals male dominance exceeding 90%, with concentration in middle-aged and elderly cohorts averaging 52 years, indicating pronounced workforce aging. Rural migrants constitute 88% of practitioners, exhibiting significant income disparity (RMB 600-7,000) correlating positively with local economic development. Operating predominantly in high-density urban zones without fixed worksites, most engage in decentralized casual labor lacking standardized organization or management frameworks.

5. Dual pressures from technological advancement and market evolution have contracted occupational viability. Systemic deficiencies include inadequate social security provisions, income volatility, persistent professional stigmatization, and insufficient psychosocial support, collectively exacerbating a downward spiral of diminishing workforce participation.

6. Externally, transportation modernization, elevator urbanization, and digital freight platforms have displaced traditional services. Internally, workforce aging, geographic dispersion, outdated service modalities, and low efficiency impede adaptation. Societally, insufficient welfare safeguards and occupational prejudice discourage new entrants, prompting existing practitioners to transition to alternative sectors.

7. While complete disappearance remains improbable, substantial contraction is anticipated. The enduring legacy of "Bang Bang spirit"—embodying diligence and resilience—is projected to persist as cultural heritage.

8. Endogenous transformation strategies include expanding relational networks, adopting platform-based operational models, consolidating recurring clientele, and leveraging human-powered transport advantages in specialized scenarios. Exogenous integration requires policy interventions ensuring basic social welfare, establishing organizational networks, balanced media representation to counter stigma, and enhanced psychosocial support systems.

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

===答案===

1. 重庆特有的以农民工为主的搬运群体，以一根竹棒为工具搬运货物，是兼具地域文化特色的社会经济符号，也是重庆第一代物流从业者。

2. 1978年改革开放后，人口流动限制放宽，码头工人热潮重回，特指以一根竹棒为工具搬运货物的搬运工，“棒棒”这一称谓由此出现。

3. 重庆是“山城”且为长江上游航运中心，坡地、阶梯多，水系发达催生码头文化；20世纪90年代交通工具匮乏，缺乏便捷重物搬运工具，货运及出行携物需求大，人力搬运需求应运而生。

4. 性别上男性占比超90%，年龄集中在中老年，平均52岁，老龄化严重；88%来自农村，收入地域差异大（600-7000元），与当地经济正相关；聚集在人流大区域，无固定工作地点，多为散工，缺乏统一组织机构和管理。

5. 技术与市场双重冲击，生存空间缩减；社会支持缺失，缺乏基本社保，收入不稳定，存在职业偏见，精神关怀不足；群体规模持续缩小，陷入恶性循环。

6. 外部：交通工具迭代、电梯普及、货运平台涌现，替代其服务；内部：群体老龄化、分布分散、服务模式滞后、效率低；社会层面：社会保障不足、职业偏见导致鲜少有人加入，从业者转向其他行业。

7. 大概率不会彻底消失，但规模会缩小，且其蕴含的勤劳坚韧的“棒棒”精神会传承下去。

8. 内在转型：扩大联系网络，借鉴货运平台经验，加固老顾客群体，发挥人力搬运在特殊场景的优势；外部融合：政府制定政策保障其基本社会福利，建立联系网络；媒体客观宣传，消除职业偏见，给予精神支持。

User:Deng Xin

2025-12-31T08:31:24Z

Deng Xin: /* Demographic Structure of the Bang Bang Population */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the “Bang Bang”=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City”. The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the “Bang Bang” Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

===Answers===

1. The porter group "Bang Bang" uniquely symbolic of Chongqing, predominantly composed of migrant workers utilizing bamboo poles for cargo transport, embodies a distinctive socio-economic emblem reflective of regional culture and represents the city's inaugural generation of logistics practitioners.

2. Following the initiation of reform and opening-up policies in 1978, relaxed restrictions on population mobility prompted a resurgence of dockworker activities. The term "Bang Bang" specifically denotes these laborers who employ a single bamboo pole for goods transportation, thereby entering common lexicon.

3. Chongqing's topographical identity as a "mountain city" and its status as an upper Yangtze River shipping nexus, characterized by steep slopes, extensive stairways, and developed waterways, fostered a distinctive dock culture. During the 1990s, limited transportation infrastructure and absence of mechanized freight solutions created substantial demand for human-powered cargo handling and personal goods conveyance.

4. Demographic analysis reveals male dominance exceeding 90%, with concentration in middle-aged and elderly cohorts averaging 52 years, indicating pronounced workforce aging. Rural migrants constitute 88% of practitioners, exhibiting significant income disparity (RMB 600-7,000) correlating positively with local economic development. Operating predominantly in high-density urban zones without fixed worksites, most engage in decentralized casual labor lacking standardized organization or management frameworks.

5. Dual pressures from technological advancement and market evolution have contracted occupational viability. Systemic deficiencies include inadequate social security provisions, income volatility, persistent professional stigmatization, and insufficient psychosocial support, collectively exacerbating a downward spiral of diminishing workforce participation.

6. Externally, transportation modernization, elevator urbanization, and digital freight platforms have displaced traditional services. Internally, workforce aging, geographic dispersion, outdated service modalities, and low efficiency impede adaptation. Societally, insufficient welfare safeguards and occupational prejudice discourage new entrants, prompting existing practitioners to transition to alternative sectors.

7. While complete disappearance remains improbable, substantial contraction is anticipated. The enduring legacy of "Bang Bang spirit"—embodying diligence and resilience—is projected to persist as cultural heritage.

8. Endogenous transformation strategies include expanding relational networks, adopting platform-based operational models, consolidating recurring clientele, and leveraging human-powered transport advantages in specialized scenarios. Exogenous integration requires policy interventions ensuring basic social welfare, establishing organizational networks, balanced media representation to counter stigma, and enhanced psychosocial support systems.

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

===答案===

1. 重庆特有的以农民工为主的搬运群体，以一根竹棒为工具搬运货物，是兼具地域文化特色的社会经济符号，也是重庆第一代物流从业者。

2. 1978年改革开放后，人口流动限制放宽，码头工人热潮重回，特指以一根竹棒为工具搬运货物的搬运工，“棒棒”这一称谓由此出现。

3. 重庆是“山城”且为长江上游航运中心，坡地、阶梯多，水系发达催生码头文化；20世纪90年代交通工具匮乏，缺乏便捷重物搬运工具，货运及出行携物需求大，人力搬运需求应运而生。

4. 性别上男性占比超90%，年龄集中在中老年，平均52岁，老龄化严重；88%来自农村，收入地域差异大（600-7000元），与当地经济正相关；聚集在人流大区域，无固定工作地点，多为散工，缺乏统一组织机构和管理。

5. 技术与市场双重冲击，生存空间缩减；社会支持缺失，缺乏基本社保，收入不稳定，存在职业偏见，精神关怀不足；群体规模持续缩小，陷入恶性循环。

6. 外部：交通工具迭代、电梯普及、货运平台涌现，替代其服务；内部：群体老龄化、分布分散、服务模式滞后、效率低；社会层面：社会保障不足、职业偏见导致鲜少有人加入，从业者转向其他行业。

7. 大概率不会彻底消失，但规模会缩小，且其蕴含的勤劳坚韧的“棒棒”精神会传承下去。

8. 内在转型：扩大联系网络，借鉴货运平台经验，加固老顾客群体，发挥人力搬运在特殊场景的优势；外部融合：政府制定政策保障其基本社会福利，建立联系网络；媒体客观宣传，消除职业偏见，给予精神支持。

User:Deng Xin

2025-12-31T08:31:11Z

Deng Xin: /* Historical Continuity of the Bang Bang */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the “Bang Bang”=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City”. The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

===Answers===

1. The porter group "Bang Bang" uniquely symbolic of Chongqing, predominantly composed of migrant workers utilizing bamboo poles for cargo transport, embodies a distinctive socio-economic emblem reflective of regional culture and represents the city's inaugural generation of logistics practitioners.

2. Following the initiation of reform and opening-up policies in 1978, relaxed restrictions on population mobility prompted a resurgence of dockworker activities. The term "Bang Bang" specifically denotes these laborers who employ a single bamboo pole for goods transportation, thereby entering common lexicon.

3. Chongqing's topographical identity as a "mountain city" and its status as an upper Yangtze River shipping nexus, characterized by steep slopes, extensive stairways, and developed waterways, fostered a distinctive dock culture. During the 1990s, limited transportation infrastructure and absence of mechanized freight solutions created substantial demand for human-powered cargo handling and personal goods conveyance.

4. Demographic analysis reveals male dominance exceeding 90%, with concentration in middle-aged and elderly cohorts averaging 52 years, indicating pronounced workforce aging. Rural migrants constitute 88% of practitioners, exhibiting significant income disparity (RMB 600-7,000) correlating positively with local economic development. Operating predominantly in high-density urban zones without fixed worksites, most engage in decentralized casual labor lacking standardized organization or management frameworks.

5. Dual pressures from technological advancement and market evolution have contracted occupational viability. Systemic deficiencies include inadequate social security provisions, income volatility, persistent professional stigmatization, and insufficient psychosocial support, collectively exacerbating a downward spiral of diminishing workforce participation.

6. Externally, transportation modernization, elevator urbanization, and digital freight platforms have displaced traditional services. Internally, workforce aging, geographic dispersion, outdated service modalities, and low efficiency impede adaptation. Societally, insufficient welfare safeguards and occupational prejudice discourage new entrants, prompting existing practitioners to transition to alternative sectors.

7. While complete disappearance remains improbable, substantial contraction is anticipated. The enduring legacy of "Bang Bang spirit"—embodying diligence and resilience—is projected to persist as cultural heritage.

8. Endogenous transformation strategies include expanding relational networks, adopting platform-based operational models, consolidating recurring clientele, and leveraging human-powered transport advantages in specialized scenarios. Exogenous integration requires policy interventions ensuring basic social welfare, establishing organizational networks, balanced media representation to counter stigma, and enhanced psychosocial support systems.

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

===答案===

1. 重庆特有的以农民工为主的搬运群体，以一根竹棒为工具搬运货物，是兼具地域文化特色的社会经济符号，也是重庆第一代物流从业者。

2. 1978年改革开放后，人口流动限制放宽，码头工人热潮重回，特指以一根竹棒为工具搬运货物的搬运工，“棒棒”这一称谓由此出现。

3. 重庆是“山城”且为长江上游航运中心，坡地、阶梯多，水系发达催生码头文化；20世纪90年代交通工具匮乏，缺乏便捷重物搬运工具，货运及出行携物需求大，人力搬运需求应运而生。

4. 性别上男性占比超90%，年龄集中在中老年，平均52岁，老龄化严重；88%来自农村，收入地域差异大（600-7000元），与当地经济正相关；聚集在人流大区域，无固定工作地点，多为散工，缺乏统一组织机构和管理。

5. 技术与市场双重冲击，生存空间缩减；社会支持缺失，缺乏基本社保，收入不稳定，存在职业偏见，精神关怀不足；群体规模持续缩小，陷入恶性循环。

6. 外部：交通工具迭代、电梯普及、货运平台涌现，替代其服务；内部：群体老龄化、分布分散、服务模式滞后、效率低；社会层面：社会保障不足、职业偏见导致鲜少有人加入，从业者转向其他行业。

7. 大概率不会彻底消失，但规模会缩小，且其蕴含的勤劳坚韧的“棒棒”精神会传承下去。

8. 内在转型：扩大联系网络，借鉴货运平台经验，加固老顾客群体，发挥人力搬运在特殊场景的优势；外部融合：政府制定政策保障其基本社会福利，建立联系网络；媒体客观宣传，消除职业偏见，给予精神支持。

User:Deng Xin

2025-12-31T08:27:44Z

Deng Xin: /* 期末论文 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City”. The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

===Answers===

1. The porter group "Bang Bang" uniquely symbolic of Chongqing, predominantly composed of migrant workers utilizing bamboo poles for cargo transport, embodies a distinctive socio-economic emblem reflective of regional culture and represents the city's inaugural generation of logistics practitioners.

2. Following the initiation of reform and opening-up policies in 1978, relaxed restrictions on population mobility prompted a resurgence of dockworker activities. The term "Bang Bang" specifically denotes these laborers who employ a single bamboo pole for goods transportation, thereby entering common lexicon.

3. Chongqing's topographical identity as a "mountain city" and its status as an upper Yangtze River shipping nexus, characterized by steep slopes, extensive stairways, and developed waterways, fostered a distinctive dock culture. During the 1990s, limited transportation infrastructure and absence of mechanized freight solutions created substantial demand for human-powered cargo handling and personal goods conveyance.

4. Demographic analysis reveals male dominance exceeding 90%, with concentration in middle-aged and elderly cohorts averaging 52 years, indicating pronounced workforce aging. Rural migrants constitute 88% of practitioners, exhibiting significant income disparity (RMB 600-7,000) correlating positively with local economic development. Operating predominantly in high-density urban zones without fixed worksites, most engage in decentralized casual labor lacking standardized organization or management frameworks.

5. Dual pressures from technological advancement and market evolution have contracted occupational viability. Systemic deficiencies include inadequate social security provisions, income volatility, persistent professional stigmatization, and insufficient psychosocial support, collectively exacerbating a downward spiral of diminishing workforce participation.

6. Externally, transportation modernization, elevator urbanization, and digital freight platforms have displaced traditional services. Internally, workforce aging, geographic dispersion, outdated service modalities, and low efficiency impede adaptation. Societally, insufficient welfare safeguards and occupational prejudice discourage new entrants, prompting existing practitioners to transition to alternative sectors.

7. While complete disappearance remains improbable, substantial contraction is anticipated. The enduring legacy of "Bang Bang spirit"—embodying diligence and resilience—is projected to persist as cultural heritage.

8. Endogenous transformation strategies include expanding relational networks, adopting platform-based operational models, consolidating recurring clientele, and leveraging human-powered transport advantages in specialized scenarios. Exogenous integration requires policy interventions ensuring basic social welfare, establishing organizational networks, balanced media representation to counter stigma, and enhanced psychosocial support systems.

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

===答案===

1. 重庆特有的以农民工为主的搬运群体，以一根竹棒为工具搬运货物，是兼具地域文化特色的社会经济符号，也是重庆第一代物流从业者。

2. 1978年改革开放后，人口流动限制放宽，码头工人热潮重回，特指以一根竹棒为工具搬运货物的搬运工，“棒棒”这一称谓由此出现。

3. 重庆是“山城”且为长江上游航运中心，坡地、阶梯多，水系发达催生码头文化；20世纪90年代交通工具匮乏，缺乏便捷重物搬运工具，货运及出行携物需求大，人力搬运需求应运而生。

4. 性别上男性占比超90%，年龄集中在中老年，平均52岁，老龄化严重；88%来自农村，收入地域差异大（600-7000元），与当地经济正相关；聚集在人流大区域，无固定工作地点，多为散工，缺乏统一组织机构和管理。

5. 技术与市场双重冲击，生存空间缩减；社会支持缺失，缺乏基本社保，收入不稳定，存在职业偏见，精神关怀不足；群体规模持续缩小，陷入恶性循环。

6. 外部：交通工具迭代、电梯普及、货运平台涌现，替代其服务；内部：群体老龄化、分布分散、服务模式滞后、效率低；社会层面：社会保障不足、职业偏见导致鲜少有人加入，从业者转向其他行业。

7. 大概率不会彻底消失，但规模会缩小，且其蕴含的勤劳坚韧的“棒棒”精神会传承下去。

8. 内在转型：扩大联系网络，借鉴货运平台经验，加固老顾客群体，发挥人力搬运在特殊场景的优势；外部融合：政府制定政策保障其基本社会福利，建立联系网络；媒体客观宣传，消除职业偏见，给予精神支持。

User:Deng Xin

2025-12-31T08:26:21Z

Deng Xin: /* Final Exam Paper */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City”. The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

===Answers===

1. The porter group "Bang Bang" uniquely symbolic of Chongqing, predominantly composed of migrant workers utilizing bamboo poles for cargo transport, embodies a distinctive socio-economic emblem reflective of regional culture and represents the city's inaugural generation of logistics practitioners.

2. Following the initiation of reform and opening-up policies in 1978, relaxed restrictions on population mobility prompted a resurgence of dockworker activities. The term "Bang Bang" specifically denotes these laborers who employ a single bamboo pole for goods transportation, thereby entering common lexicon.

3. Chongqing's topographical identity as a "mountain city" and its status as an upper Yangtze River shipping nexus, characterized by steep slopes, extensive stairways, and developed waterways, fostered a distinctive dock culture. During the 1990s, limited transportation infrastructure and absence of mechanized freight solutions created substantial demand for human-powered cargo handling and personal goods conveyance.

4. Demographic analysis reveals male dominance exceeding 90%, with concentration in middle-aged and elderly cohorts averaging 52 years, indicating pronounced workforce aging. Rural migrants constitute 88% of practitioners, exhibiting significant income disparity (RMB 600-7,000) correlating positively with local economic development. Operating predominantly in high-density urban zones without fixed worksites, most engage in decentralized casual labor lacking standardized organization or management frameworks.

5. Dual pressures from technological advancement and market evolution have contracted occupational viability. Systemic deficiencies include inadequate social security provisions, income volatility, persistent professional stigmatization, and insufficient psychosocial support, collectively exacerbating a downward spiral of diminishing workforce participation.

6. Externally, transportation modernization, elevator urbanization, and digital freight platforms have displaced traditional services. Internally, workforce aging, geographic dispersion, outdated service modalities, and low efficiency impede adaptation. Societally, insufficient welfare safeguards and occupational prejudice discourage new entrants, prompting existing practitioners to transition to alternative sectors.

7. While complete disappearance remains improbable, substantial contraction is anticipated. The enduring legacy of "Bang Bang spirit"—embodying diligence and resilience—is projected to persist as cultural heritage.

8. Endogenous transformation strategies include expanding relational networks, adopting platform-based operational models, consolidating recurring clientele, and leveraging human-powered transport advantages in specialized scenarios. Exogenous integration requires policy interventions ensuring basic social welfare, establishing organizational networks, balanced media representation to counter stigma, and enhanced psychosocial support systems.

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-30T13:12:19Z

Deng Xin: /* The Origins of the “Bang Bang” */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City”. The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-30T13:06:53Z

Deng Xin: /* Introduction */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-30T13:05:59Z

Deng Xin: /* Introduction */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang”. They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.

====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T14:04:03Z

Deng Xin: /* Historical Continuity of the Bang Bang */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers”. Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.

=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T14:00:57Z

Deng Xin: /* The Future of the “Bang Bang” */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview ( https://www.jiemian.com/article/1050310.html ) that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances.(Duan Zhendong et al 2021:212) This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.

====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:58:30Z

Deng Xin: /* Persistent Decline in Industry Size */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally.(Wang Zan, Wang Lin, Zeng Liang 2015:127) Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:56:46Z

Deng Xin: /* Demographic Structure of the Bang Bang Population */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang”(Duan Zhendong et al 2021), the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management.(Wang Zan, Wang Lin, Zeng Liang 2015:125) Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:53:11Z

Deng Xin: /* “棒棒”的形成原因 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:52:53Z

Deng Xin: /* The Origins of the “Bang Bang” */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture.(Ge Yuzhe 2015) It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.

=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015，13）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:50:38Z

Deng Xin: /* “棒棒”的未来 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015，13）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（ https://www.jiemian.com/article/1050310.html ）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:49:30Z

Deng Xin: /* “棒棒”的未来 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015，13）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（https://www.jiemian.com/article/1050310.html）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:48:39Z

Deng Xin: /* “棒棒”的未来 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015，13）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访（https://www.jiemian.com/article/1050310.html）的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。（段振东等 2021，212）在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。

====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:46:33Z

Deng Xin: /* 群体规模的持续性缩小 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015，13）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。（汪瓒王玲曾亮 2015，127）而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析

====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:44:39Z

Deng Xin: /* “棒棒”的群体结构 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015，13）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》（段振东等 2021）研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。（汪瓒王玲曾亮 2015，125）仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。

====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:36:19Z

Deng Xin: /* “棒棒”的形成原因 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。（葛煜喆 2015，13）正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-28T13:35:31Z

Deng Xin: /* “棒棒”的形成原因 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。(葛煜喆 2015，13)正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。

=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:24:04Z

Deng Xin: /* 参考文献 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:23:39Z

Deng Xin: /* Reference */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东, Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:22:41Z

Deng Xin: /* 问题 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===

1. 何为“棒棒”？

2. “棒棒”这一称谓的由来是什么？

3. “棒棒”群体的产生有着怎样的时代背景？

4. “棒棒”群体的内部结构呈现出哪些特征？

5. 当下“棒棒”群体面临的现实困境有哪些？

6. “棒棒”群体日渐式微的原因是什么？

7. “棒棒”群体是否会走向彻底消失？

8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:22:16Z

Deng Xin: /* 术语 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===

棒棒 Bang Bang

农民工 Migrant worker

脚夫 Porter

挑夫 Carrier

野力 Informal laborer

户籍制度 Household registration system

五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:21:52Z

Deng Xin: /* 参考文献 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe 葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan 汪瓒, Wang Li n王玲, Zeng Liang 曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan 汪瓒, Wang Lin 王玲, Zeng Liang 曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong 段振东,Jiang Luhan 蒋璐韩, Luo Xiang 罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:21:09Z

Deng Xin: /* 参考文献 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===

[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:20:50Z

Deng Xin: /* Questions */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===

1. What is "Bang Bang"?

2. What is the origin of the term "Bang Bang"?

3. What is the historical background for the emergence of the "Bang Bang" group?

4. What characteristics does the internal structure of the "Bang Bang" group present?

5. What are the difficulties faced by the "Bang Bang" group?

6. What are the reasons for the gradual decline of the "Bang Bang" group?

7. Will the "Bang Bang" group eventually disappear completely?

8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:20:25Z

Deng Xin: /* Terms and Expressions */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===

Bang Bang 棒棒

Migrant Worker 农民工

Porter 脚夫

Carrier 挑夫

Informal laborer 野力

Household registration system 户籍制度

Five social insurance and one housing fund 五险一金

===Questions===
1. What is "Bang Bang"?
2. What is the origin of the term "Bang Bang"?
3. What is the historical background for the emergence of the "Bang Bang" group?
4. What characteristics does the internal structure of the "Bang Bang" group present?
5. What are the difficulties faced by the "Bang Bang" group?
6. What are the reasons for the gradual decline of the "Bang Bang" group?
7. Will the "Bang Bang" group eventually disappear completely?
8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:19:50Z

Deng Xin: /* Reference */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技

[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)

[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127

[5] https://www.jiemian.com/article/1050310.html

[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===
Bang Bang 棒棒
Migrant Worker 农民工
Porter 脚夫
Carrier 挑夫
Informal laborer 野力
Household registration system 户籍制度
Five social insurance and one housing fund 五险一金

===Questions===
1. What is "Bang Bang"?
2. What is the origin of the term "Bang Bang"?
3. What is the historical background for the emergence of the "Bang Bang" group?
4. What characteristics does the internal structure of the "Bang Bang" group present?
5. What are the difficulties faced by the "Bang Bang" group?
6. What are the reasons for the gradual decline of the "Bang Bang" group?
7. Will the "Bang Bang" group eventually disappear completely?
8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:17:36Z

Deng Xin: /* Persistent Decline in Population Size */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Industry Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.

====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===
Bang Bang 棒棒
Migrant Worker 农民工
Porter 脚夫
Carrier 挑夫
Informal laborer 野力
Household registration system 户籍制度
Five social insurance and one housing fund 五险一金

===Questions===
1. What is "Bang Bang"?
2. What is the origin of the term "Bang Bang"?
3. What is the historical background for the emergence of the "Bang Bang" group?
4. What characteristics does the internal structure of the "Bang Bang" group present?
5. What are the difficulties faced by the "Bang Bang" group?
6. What are the reasons for the gradual decline of the "Bang Bang" group?
7. Will the "Bang Bang" group eventually disappear completely?
8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:14:54Z

Deng Xin: /* The Existence of “Bang Bang” */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of the “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.

====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Population Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.
====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===
Bang Bang 棒棒
Migrant Worker 农民工
Porter 脚夫
Carrier 挑夫
Informal laborer 野力
Household registration system 户籍制度
Five social insurance and one housing fund 五险一金

===Questions===
1. What is "Bang Bang"?
2. What is the origin of the term "Bang Bang"?
3. What is the historical background for the emergence of the "Bang Bang" group?
4. What characteristics does the internal structure of the "Bang Bang" group present?
5. What are the difficulties faced by the "Bang Bang" group?
6. What are the reasons for the gradual decline of the "Bang Bang" group?
7. Will the "Bang Bang" group eventually disappear completely?
8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:13:22Z

Deng Xin: /* 期末论文 */

My name is Deng Xin from Pingxiang City, Jiangxi Province. I completed my undergraduate studies at Sichuan International Studies University in Chongqing, where I majored in Business English and later specialized in Foreign-related Law through program streaming.

During my undergraduate years, I received multiple honors, including the "Merit Student" title and the Second-class Scholarship from Sichuan International Studies University for the 2023-2024 academic year. I also won prizes in various competitions: the Second Prize in the 2024 National English Competition for College Students, the Second Prize in the 7th Business English Competition, the Third Prize in the 2023 National English Competition for College Students, and the Second Prize in the 6th National Foreign Language Ability Competition for College Students. Additionally, I hold certificates such as CET-4, CET-6, TEM-4, and TEM-8.

I have diverse hobbies: I enjoy watching TV series, especially British and American ones; playing badminton; trying delicious food, with a particular fondness for carrots, bread and cakes; and traveling, particularly visiting parks.

Currently, I am pursuing a master's degree in English Translation and Interpreting at the School of Foreign Languages, Hunan Normal University. I previously had internship experiences at a data company and a business consulting company in Chongqing.

==Final Exam Paper==

===The Disappearing Chongqing "Bang Bang"===
====Introduction====
In 2005, arriving in Chongqing by train, you'd emerge from the station with your backpack and luggage to find a group of people at the exit. They carried bamboo poles or wooden sticks with two ropes tied to them—the locally renowned “Bang Bang.” They'd crowd around, asking in thick Chongqing dialect, “Need a hand?” Sometimes, before you could even answer, they'd already snatched your luggage and backpack. In 2025, arriving in Chongqing by high-speed rail, you'd be met at the exit by a swarm of ride-hailing drivers asking, “Need a ride? Grab coupons through the app for cheaper fares.” Over two decades of development, Chongqing “Bang Bang” porters have gradually become a thing of the past. This group is showing signs of disappearing. While you might still catch glimpses of them in some commercial streets or school parcel stations, this cannot mask the profound impact rapid social development has had on the “Bang Bang” community. What course would the “Bang Bang” porters follow in the future? Will they vanish entirely? How can we sustain the extant community? This article addresses these questions through a three-tiered analysis-introducing the “Bang Bang” community first; then expose the challenges they are faced with and analyze the root causes; and finally, systematically exploring their future prospects while proposing measures to safeguard their interests.
====The Existence of “Bang Bang”====
“Bang Bang” is a unique group in Chongqing, primarily composed of migrant workers. Their existence spans centuries. As the city's first generation of logistics practitioners, they have not only witnessed Chongqing's rapid development but also made significant contributions to it, serving as a socio-economic symbol deeply rooted in regional culture. This chapter will delve into the formation and evolution of the Bang Bang group through three dimensions-historical origins, underlying causes, and group structure.
=====Historical Continuity of the Bang Bang=====
The Bang Bang group traces its history back to the late of Ming Dynasty, when they were known as “porters” or “carriers.” Operating without direct local government oversight, they primarily earned their living by independently securing work. Later, leveraging its strategic location, Chongqing emerged as a vital freight hub at the confluence of the Yangtze and Jialing Rivers. As vast quantities of goods flowed through its docks, dockworkers gradually organized into guild systems. Those not affiliated with a guild were termed “informal laborers” (野力). After the founding of the People's Republic of China, the term “informal laborerers” gradually faded. Restrictions imposed by the household registration system (hukou) severely limited population mobility, forcing many dockworkers to return to their rural hometowns to farm. Following the implementation of the Reform and Opening-up policy in 1978, restrictions on population mobility gradually eased, sparking a resurgence of dock laborers. The term “Bang Bang” emerged, specifically referring to porters who used a bamboo pole as their primary tool for moving goods. The Bang Bang industry reached its peak in the mid-to-late 1990s. Most of the Bang Bang workers active today are either practitioners who continued from that era or their descendants.
=====The Origins of the “Bang Bang”=====
The evolution of the Bang Bang reveals a close connection between their emergence and Chongqing's topographical features and geographical location. As one of China's four municipalities, Chongqing is predominantly hilly and mountainous, with its main urban area built along the slopes, earning it the nickname “Mountain City.” The Yangtze River flows eastward across its entire territory, joined by numerous tributaries like the Jialing and Wu Rivers. This extensive water network provides superior transportation conditions, earning Chongqing the title of the Yangtze River's upstream shipping hub and fostering a unique dock culture. It was precisely this geographical advantage that enabled the rapid growth and expansion of the “Bang Bang” community. Simultaneously, during the 1990s, transportation infrastructure remained underdeveloped. Faced with Chongqing's ubiquitous slopes and staircases, and lacking convenient tools for heavy lifting, substantial demand emerged for freight transport and personal cargo assistance. Against this backdrop, the “Bang Bang” profession emerged naturally. Practitioners earned wages through manual labor, becoming an indispensable force in the city's operations.
=====Demographic Structure of the Bang Bang Population=====
According to the study “Analysis of Temporal and Spatial Behavior of Chongqing Bang Bang, ” the Bang Bang population is predominantly male, accounting for over 90%. Furthermore, 88% originate from rural areas. The age distribution is concentrated among middle-aged and elderly individuals, with an average age of 52, indicating a severe aging trend within the group—a factor highly detrimental to its long-term sustainability. Their income levels exhibit significant regional variations, ranging from a low of 600 yuan to a high of 7,000 yuan, positively correlated with local economic development. “Bang Bang” workers primarily congregate in high-traffic areas such as markets, shopping malls, and stations, lacking fixed work locations. This occupational characteristic results in relatively dispersed distribution and high work flexibility. The vast majority operate as independent contractors, working autonomously without mutual connections, unified organizational structures, or centralized management. Only in locations requiring centralized oversight, such as docks, do corresponding organizations regulate operational order.
With the continuous advancement of the times, the scale of the “Bang Bang” group is now rapidly shrinking, as this profession is gradually being replaced by other emerging industries. Therefore, the next chapter will delve into the real-world challenges faced by the “Bang Bang” group and the primary factors leading to its decline from peak to decline.
====The Plight of the “Bang Bang”====
=====Dual Impact of Technology and Market=====
The “Bang Bang” porter profession emerged during the early stages of social development when transportation options were scarce and technological capabilities were limited. In today's context of rapidly advancing productivity, iterative upgrades in transportation systems, and increasingly sophisticated technology, this profession inevitably faces significant challenges. On one hand, the widespread adoption of elevators has enabled convenient goods transportation, eliminating the need for porters to carry loads up stairs using shoulder poles. On the other hand, the emergence of various freight platforms has made logistics services more efficient and accessible, allowing users to quickly obtain services by placing orders through these platforms. In comparison, the service model of porters is relatively outdated-their dispersed distribution leads to delayed service responses, and their reliance solely on manual transportation struggles to meet current market demands. Under the dual pressures of transportation alternatives and shrinking market, the survival space for porters has significantly diminished.
=====Systematic Lack of Social Support=====
Beyond technological and market pressures, the “Bang Bang” community also faces insufficient social support, with notable shortcomings in both material security and emotional care. As specialized manual laborers, most “Bang Bang” lack basic social security like “five social insurance and one housing fund.” Coupled with sharply reduced market demand, their work is unstable, and daily income is difficult to guarantee effectively, leading to fewer people willing to join the industry. Simultaneously, the occupation's low entry barriers and reliance on temporary manual labor, along with minimal educational requirements, often lead parents to use it as a cautionary example for their children. This inadvertently reinforces societal prejudice against the “Bang Bang” profession. Furthermore, most “Bang Bang” workers originate from rural areas, working alone in cities while separated from their families for extended periods. The frustrations and pressures encountered at work often go unshared and unresolved, and they cannot readily access emotional support from their families. The absence of material security and the scarcity of positive emotional reinforcement further exacerbate the survival challenges faced by the “Bang Bang” community.
=====Persistent Decline in Population Size=====
The significant reduction in numbers represents another core challenge confronting the “Bang Bang” community. Predominantly composed of middle-aged and elderly individuals, this group exhibits pronounced aging characteristics. Compounded by market pressures, occupational displacement, and inadequate social security, few young people are willing to enter the “Bang Bang” profession. The absence of new recruits, coupled with many practitioners shifting to other industries like food delivery, courier services, or security work, has led to a persistent decline in the group's size. Particularly as the “Bang Bang” population ages, their psychological needs become more pronounced than in their youth. Abandoning the “Bang Bang” profession may thus be more beneficial for them personally. Yet the shrinking group size further diminishes societal attention to their needs, creating a vicious cycle that makes survival increasingly difficult for the remaining “Bang Bang.”
In summary, the shrinking industry space, lack of material and psychological support, and continuous decline in group size collectively constitute the survival dilemma faced by Chongqing's “Bang Bang” workers. This has also prompted societal reflection on whether the “Bang Bang” profession will disappear and how remaining practitioners can sustain their livelihoods. The next chapter will provide a detailed analysis of these two issues.
====The Future of the “Bang Bang”====
Many scholars assert that the “Bang Bang” community will inevitably disappear. Among them is Qin Jie, a researcher specializing in this group, who stated in an exclusive interview that Chongqing “Bang Bang” will certainly vanish. Although the income of “Bang Bang” workers is steadily declining and the pressures on their livelihood are intensifying, most remain relatively satisfied with their current circumstances. This is largely due to the relative freedom their work offers and the fact that their earnings are sufficient to sustain their lives. But in today's rapidly evolving world, the “Bang Bang” group may indeed struggle to keep pace with the times and could potentially be phased out by commercialized markets. However, their “Bang Bang” spirit will never fade and it will be passed down through generations. Thus, while the scale of the “Bang Bang” community may shrink, individuals will continue to pursue this profession—perhaps part-time or in alternative forms. The spirit of “Bang Bang,” uniquely rooted in local culture, will persist. To assist them in navigating this challenge, we can implement measures from two perspectives.
=====Internal Transformation: Restrengthening Workers' Capabilities=====
Bang Bang themselves must proactively address challenges. Given their dispersed distribution, some consumer demands may go unmet, leading to lost opportunities. Thus, the Bang Bang community needs to expand their network, drawing lessons from freight platforms. Simultaneously, they should maintain their unique strengths and solidify their base of regular customers. Some clients prefer familiar Bang Bangs, a personal touch that distinguishes them from freight platforms. In areas inaccessible to most vehicles—such as staircases common in Chongqing—Bang Bang demonstrates distinct advantages.
=====External Integration: Societal Systemic Inclusion=====
To better address the challenges faced by the “Bang Bang” community, external support is needed to provide both material and emotional assistance. Governments must establish policies ensuring these workers receive basic social welfare benefits, help them build support networks, and guide public understanding of their role. Media plays a crucial role in fostering deeper understanding of this profession beyond prejudice. It must objectively introduce this group to the public and provide them with moral support. Bang Bang represent a valuable cultural symbol of Chongqing, embodying the spirit of diligence and resilience passed down through generations. Objective and accurate recognition of this group is essential.
====Conclusion====
Bang Bang is a product of a specific historical era and a unique urban landscape of Chongqing. However, with the acceleration of social development and the insufficiency of the social support system, this group is facing a survival crisis and is gradually being replaced by emerging industries, with its scale continuously shrinking. To help them overcome these difficulties, efforts must be made both internally and externally. Internally, the Bang Bang community must take proactive steps to address their shortcomings and strengthen their core strengths. Externally, governments and media must collaborate to provide essential material support and psychological assistance. As vital carriers of local culture, the spiritual essence of the Bang Bang—rooted in their unique value and irreplaceability—will endure beyond changing times, forever remembered and passed down.

===Reference===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===Terms and Expressions===
Bang Bang 棒棒
Migrant Worker 农民工
Porter 脚夫
Carrier 挑夫
Informal laborer 野力
Household registration system 户籍制度
Five social insurance and one housing fund 五险一金

===Questions===
1. What is "Bang Bang"?
2. What is the origin of the term "Bang Bang"?
3. What is the historical background for the emergence of the "Bang Bang" group?
4. What characteristics does the internal structure of the "Bang Bang" group present?
5. What are the difficulties faced by the "Bang Bang" group?
6. What are the reasons for the gradual decline of the "Bang Bang" group?
7. Will the "Bang Bang" group eventually disappear completely?
8. From which dimensions can we assist the transformation and development of the "Bang Bang" group?

==期末论文==

===正在消失的重庆“棒棒”===
====引言====
2005年，你搭乘火车抵达重庆，背着包提着行李走出火车站，便会看到车站口有这样一群人，他们手里拿着扁担或者木棍，上面还绑了两根绳子，这群人就是当地有名的”棒棒”。他们拥上来用地道的重庆方言问你，“要不要帮忙呀？”，有时不等你回答，他们就已经接过了你的行李背包。2025年，你乘坐高铁来到重庆，在出站口一大堆网约车司机涌上来问你，“坐不坐车？小程序领券打车更便宜”。二十年的发展，重庆“棒棒”逐渐成为过去，这个群体正显现出消失的迹象，或许现在还可以在一些商业街、学校快递站瞥见他们的身影，但这终究难以掩盖社会快速发展给“棒棒”群体带来的巨大冲击。“棒棒”何去何从？是否会彻底消失？又该如何维系现存的“棒棒”群体？本文将围绕这些问题，从三个层面展开分析，首先介绍“棒棒”这个群体的存在，再剖析他们面临的困境以及成因，最后系统探讨其发展前景，并提出可采取的措施以保障“棒棒”群体的利益。
====“棒棒”的存在====
“棒棒”是重庆特有的一个群体，主要由农民工构成，其存在已有数百年历史，作为重庆的第一代物流从业者，他们不仅见证了城市的快速发展，更为此做出了积极贡献，是兼具地域文化特色的社会经济符号。本章将从“棒棒”群体的历史渊源，产生原因和群体结构三个方面，详细阐述这一群体的形成与发展历程。
=====“棒棒”的历史延续=====
“棒棒”群体的历史可追溯至明末清初，当时这一群体被称为“脚夫”或者“挑夫”，不受地方官府直接管辖，主要靠自主揽活谋生。后来，重庆凭借地理位置的优势，成为长江与嘉陵江交汇处的重要货运枢纽，大量货物经码头集散进入重庆，码头工人逐渐形成帮派体系，没入帮的则被称为“野力”。新中国成立后，“野力”这一称谓逐渐消失，受户籍制度限制，人口流动受到严格管控，大批码头工人被迫返乡务农。1978年改革开放政策实施后，人口流动限制逐步放宽，码头工人热潮重回，“棒棒”这一称谓开始出现，特指以一根竹棒为工具搬运货物的搬运工。20世纪90年代中后期，“棒棒”行业到达发展的鼎盛期，如今现存的“棒棒”群体，大多是从这一时期延续至今的从业者或者其后代。
=====“棒棒”的形成原因=====
从“棒棒”的发展历程不难看出，这一群体的形成和重庆的地势特征和地理位置密切相关。作为我国四大直辖市之一，重庆以丘陵山地为主，主城区依山而建，素有“山城”之称。长江自西而东横贯全境又有嘉陵江、乌江等众多河流，发达的水系为它提供了优越的交通条件因此被称作长江上游航运中心，并孕育出码头文化。正是凭借这样的地理优势，“棒棒”群体得以快速发展壮大。同时，20世纪90年代，交通工具尚不发达，面对重庆随处可见的坡地和阶梯，缺乏便捷的重物搬运工具，大量的货运及出行携物需求应运而生。在此背景下，“棒棒”这一职业顺势出现，从业者依靠人力搬运获取劳动报酬，成为当时城市运转中不可或缺的力量。
=====“棒棒”的群体结构=====
据《重庆“棒棒”的时空间行为分析》研究显示，“棒棒”群体以男性为主，占比超90%，年龄集中在中老年阶段，平均年龄高达52岁，且88%来自农村，群体结构呈现严重老龄化趋势，这对其长远发展极为不利。他们的收入水平具有明显地域差异，最低仅600元，最高可达7000元，与当地经济发展状况呈正相关。“棒棒”主要聚集在市场、商场、车站等人流量较大的区域，无固定工作地点，这一职业特点导致其分布相对分散，工作自由度较高。绝大多数的“棒棒”以散工的形式存在，各自独立工作，彼此之间没有关联，没有统一的组织机构，不受统一管理。仅在码头等需要集中管理的场所，会有相应的组织机构对其运行秩序进行规范。
随着时代不断发展，如今“棒棒”群体规模正急剧缩减，该职业逐渐被其他新兴行业所取代。因此，下一章将深入探讨“棒棒”群体面临的现实困境，以及导致其从鼎盛走向衰落的主要因素。
====“棒棒”的困境====
=====技术与市场的双重冲击=====
“棒棒”职业兴起于交通工具匮乏，技术水平有限的社会发展初期，而在当今社会生产力快速提升，交通工具迭代升级，技术日趋发达的背景下，其必然面临巨大冲击。一方面，电梯的普及实现了货物的便捷运输，无需“棒棒”依靠扁担挑运货物爬楼；另一方面，各类货运平台的涌现让物流服务更高效便捷，用户通过平台下单即可快速获得服务。相比之下，“棒棒”的服务模式较为滞后，群体分布分散导致服务响应不及时，仅依赖人力运输的效率也难以满足当下市场的需求。在交通工具替代与市场份额被挤压的双重影响下，“棒棒”的生存空间大幅缩减。
=====社会支持的体系性缺失=====
除技术与市场的冲击外，“棒棒”群体还面临社会支持不足的困境，物质保障与精神关怀均存在明显短板。作为特殊的体力劳动者，“棒棒”大多缺乏“五险一金”等基本社会保障，加之当前市场需求锐减，工作稳定性差，日常收入难以得到有效保障，导致愿意加入该行业的人越来越少。同时，由于职业门槛低、以临时性人力搬运为主，对从业者教育水平要求不高，部分家长常以此作为反面案例教育子女，无形中加深了社会对“棒棒”职业的偏见。此外，“棒棒”多来自农村，孤身在城市务工，常年与家人分离，工作中遭遇的委屈与压力难以倾诉缓解，也无法及时获得家人的情感支持。物质保障的缺失与精神正反馈的匮乏，进一步加剧了“棒棒”群体的生存困境。
=====群体规模的持续性缩小=====
群体数量的大幅减少，是“棒棒”面临的又一核心困境。该群体以中老年人为主体，老龄化特征显著，叠加市场挤压、职业替代、社会保障不足等多重不利因素，几乎没有年轻人愿意从事“棒棒”工作。缺乏新鲜血液注入，再加上不少从业者纷纷转向外卖、快递、保安等其他行业，导致“棒棒”群体规模持续萎缩。特别是随着“棒棒”群体的年龄逐步走向老化，他们在心理上的需求相比年轻时更甚，所以，放弃“棒棒”职业，可能会对他们自身更加有益。而群体规模的缩小，又使得社会对其需求的关注度进一步降低，形成恶性循环，让留存“棒棒”的生存处境愈发艰难。
综上，行业生存空间压缩、物质与精神支持缺失、群体规模持续萎缩，共同构成了重庆“棒棒”的生存困境，也引发了社会对“棒棒”职业是否会消失、留存从业者如何维持生计的思考。下一章将针对这两个问题展开具体分析
====“棒棒”的未来====
不少学者表示“棒棒”这个群体肯定会消亡，其中就包括研究”棒棒”群体的学者秦洁，她在接受专访的时候表示重庆“棒棒”肯定会消失。虽然”棒棒”的收入在不断地减少，”棒棒”生存所面临的压力不断加大，但由于工作相对自由且收入足以维持生活，让大部分“棒棒”对自己当前的生活状态仍较满意。在当今时代迅速发展的时候，“棒棒”这个群体确实可能跟不上时代的脚步，可能会被商业化市场淘汰，但是他们的“棒棒”精神不会消失，会有一代一代的人将这个精神流传下去，因此，“棒棒”这个群体可能是在规模上减小，但是仍然会有人愿意从事这一职业，或许他们是以兼职的方式或许以另外一种职业形式，但是“棒棒”这个独具地方文化特色的精神会被继续流传下去。为了帮助他们应对这一困境，我们可以从两个角度展开措施。
=====内在转型：劳动者的能力再造=====
“棒棒”自身需要主动采取措施应对挑战。考虑到”棒棒”的群体分布比较不集中，可能会存在部分消费者的需求无法得到及时满足，进而失去了工作机会，因此“棒棒”群体需要扩大联系网络，借鉴一些货运平台的经验。同时，保持自身的优势，加固老顾客群体，一些顾客习惯找自己熟知“棒棒”，这也是与一些货运平台不同的一点，“棒棒”这个职业人情味更重。一些地方是单靠交通工具无法到达，例如大多数交通工具无法通过楼梯，而在重庆这座山城，阶梯更是随处可见，在这个时候，“棒棒”的优势就显露出来了。
=====外部融合：社会的系统性容纳=====
为了更好解决“棒棒”群体的困境，还需要外部力量给予他们物质和精神上的支持。政府需要制定相应的政策，确保“棒棒”这个群体的社会福利能够符合基本要求，帮助这个群体建立联系网络，引导人们正确认识这个群体。为了帮助人们对这个职业有更深的了解，而不只是靠偏见认识他们，媒体的帮助也是至关重要的，媒体需要客观地向大众介绍这个群体，在精神上支持这个群体。“棒棒”是重庆宝贵的文化符号，更代表了一代又一代勤劳坚韧的精神，需要人们对这个群体有客观正确的认识。
====结语====
“棒棒”是特定历史时期的产物，也是重庆独有的城市风景线。然而，随着社会发展提速与社会支持体系的不足，这一群体正陷入生存困境，逐步被新兴产业替代，规模持续萎缩。为助力其渡过难关，需从内外双向发力，对内，“棒棒”群体需主动作为，弥补自身短板、强化核心优势；对外，政府与媒体需协同发力，为其提供必要的物质保障与精神支持。作为地方文化的重要载体，凭借自身的独特价值与不可替代性，“棒棒”的精神内核不会随时代变迁而消亡，必将被永远铭记与传承。

===参考文献===
[1] Ge Yuzhe葛煜喆.(2015) 地域文化在码头环境景观中的传承与表达[The Inheritance and Impression of Regional Culture in Wharf Landscape]. Chongqing: Southwest University西南大学

[2] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等.(2021). 重庆“棒棒”的时间空间行为分析[Analysis of Temporal and Spatial Behavior of Chongqing “Bang Bang”]. Journal of Green Science and Technology绿色科技
[3] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮. (2015). 重庆“棒棒军”职业变化及其影响因素的初步探究[Preliminary Research on the Career Changes and Impacts of Chongqing "Bangbang"]. Journal of Chongqing University of Arts and Sciences (Social Sciences Edition) 重庆文理学院学报(社会科学版)
[4] Wang Zan汪瓒, Wang Lin王玲, Zeng Liang曾亮 P127
[5] https://www.jiemian.com/article/1050310.html
[6] Duan Zhendong, 段振东,Jiang Luhan蒋璐韩, Luo Xiang罗湘雨,et al等 P212

===术语===
棒棒 Bang Bang
农民工 Migrant worker
脚夫 Porter
挑夫 Carrier
野力 Informal laborer
户籍制度 Household registration system
五险一金 Five social insurance and one housing fund

===问题===
1. 何为“棒棒”？
2. “棒棒”这一称谓的由来是什么？
3. “棒棒”群体的产生有着怎样的时代背景？
4. “棒棒”群体的内部结构呈现出哪些特征？
5. 当下“棒棒”群体面临的现实困境有哪些？
6. “棒棒”群体日渐式微的原因是什么？
7. “棒棒”群体是否会走向彻底消失？
8. 可从哪些维度助力“棒棒”群体的转型与发展？

User:Deng Xin

2025-12-27T10:06:19Z

Deng Xin: /* The Disappearing Chongqing "Bang Bang" */

User:Deng Xin

2025-11-30T05:37:57Z

Deng Xin:

File:Chinese Electric Vehicles.pptx

2025-11-24T11:13:47Z

Deng Xin:

File:Science and Technology-The culture of Chinese Electric Vehicles.pptx

2025-11-24T11:11:59Z

Deng Xin:

Chinese Language and Culture - 2025

2025-11-24T11:00:26Z

Deng Xin: /* 2025-10-30 (周四) - Completed */

Contents from spring (will be updated for fall):

Welcome to our course website [[Chinese Language and Culture, Spring 2025]]!

=Overview about this semester's student presentations=

== 📅 Presentation Schedule ==

=== 2025-10-16 (周四) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Luó Yǔyān || 罗语嫣 || 202570081748 || 275. Zhuazhou [[Media:Zhuazhou_2025.pptx]]
|-
| 2 || Qū Yuèníng || 曲悦宁 || 202570081750 || 267. Mazu culture
|-
| 3 || Lǐ Zhuóshàn || 李卓善 || 202570081692 || 282. Black Myth: Wukong [[Media:Black Myth: Wukong_2025.pptx]]
|-
| 4 || Zhāng Mǐnjié || 张敏杰 || 202570081730 || 153. Traditional Cuisine: Eight Major Cuisines of China [[Media:Eight Major Cuisines of China_2025.pptx]]
|-
| 5 || Qín Míngwén || 秦铭雯 || 202570081704 || 19. Twelve Animals of the Chinese Zodiac [[Media:Twelve Animals of the Chinese Zodiac_2025.pptx]]
|-
| 6 || Zēng Lín || 曾琳 || 202570081670 || 27. Chinese Writing: Calligraphy [[Media: calligraphy 2025.pptx]]
|-
| 7 || Dèng Xuě || 邓雪 || 202570081742 || Panda
|-
| 8 || Guō Xiǎopèi || 郭晓佩 || 202570081678 || 25. Body movements performance: traditional Chinese dance[[Media:Body movements performance: traditional Chinese dance]]
|-
| 9 || Zhāng Xiāorán || 张潇然 || 202570081759 || Chinese Ancient Weapons
|}

=== 2025-10-23 (周四) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Zēng Língkǎi || 曾凌楷 || 202570081774 || 213. Chinese Dreamcore (中式梦核)
|-
| 2 || Chén Kěxīn || 陈可心 || 202570081671 || The Five Famous Mountains [[Media:The_Five_Famous_Mountains_2025.pptx]]
|-
| 3 || Liú Jiāqí || 刘嘉琪 || 202570081696 || Chinese liquor culture
|-
| 4 || Wáng Guóshū || 王国姝 || 202570081753 || Red envelope and lucky money
|-
| 5 || Chén Qiānyùn || 陈仟运 || 202570081673 || 203. Chinese horror movies 中式恐怖片 [[Media:Chinese_horror_movies_2025.pptx]]
|-
| 6 || Hé Yí || 何怡 || 202570081743 || 262. The four pillars of destiny [[Media:The four pillars of destiny.pptx]]
|-
| 7 || Zhāng Méiróng || 张梅容 || 202570081729 || 227. Chinese Bossy Fictions & Micro-drama (中国式霸总小说&短剧)
|-
| 8 || Lǐ Wénqīng || 李文清 || 202570081690 || 132. Porcelain [[Media:Chinese Porcelain.pptx]]
|-
| 9 || Liú Zǐlíng || 刘紫玲 || 202570081699 || 185. Opera: Huangmei opera 黄梅戏
|}

=== 2025-10-24 (周五) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Wēng Lánlín || 翁岚淋 || 202570081712 || 217. Cha Bai Xi / Tea Latte Art (茶百戏) [[Media:Cha_Bai_Xi_2025.pptx]]
|-
| 2 || Huáng Yàngyàng || 黄样样 || 202570081682 || 234. Dragon Lantern Dance [[Media:Dragondance.pptx]]
|-
| 3 || Lǐ Yòu || 李又 || 202570081691 || Kite-flying (放风筝)
|-
| 4 || Mǎ Yījiāo || 马一礁 || 202570081700 || 242. Hunan Rice Noodles (湖南米粉)
|-
| 5 || Zhū Zhū || 朱珠 || 202570081738 || 37. Confucianism: Classical Philosophy-Reading the Analects
|-
| 6 || Wáng Rǎnrǎn || 王冉冉 || 202570081709 || Shandong cuisine 鲁菜
|-
| 7 || Yáng Shūwén || 杨淑雯 || 202570081722 || Traditional Cuisine: Breakfast Culture of Wuhan [[Media: Breakfast_Culture_of_Wuhan_2025.pptx]]
|-
| 8 || Méi Xīléi || 梅希雷 || 202570081701 || 69. Language: Chinese Dialects [[Media:Language: Chinese Dialects.pptx]]
|-
| 9 || Liú Huì || 刘慧 || 202570081695 || 204. Stand-up Comedy [[Media:Stand-up Comedy.pptx]]
|}

=== 2025-10-30 (周四) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Cáo Wén || 曹文 || 202570081669 || 171. Science and Technology: Taobao（淘宝）
|-
| 2 || Chén Míngbō || 陈明菠 || 202570081672 || Education: training Schools
|-
| 3 || Dèng Xīnyǔ || 邓欣雨 || 202570081674 || 253. Yuelu mountain 岳麓山[[Media:Yuelu Mountain（岳麓山）.pptx]]
|-
| 4 || Dèng Xīn || 邓鑫 || 202570081675 || 196. Science and Technology: The culture of Chinese Electric Vehicles [[Media: Chinese Electric Vehicles.pptx]]
|-
| 5 || Fāng Xiān || 方鲜 || 202570081676 || 100. Money Culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) [[Media: Money Culture Currency, Jiaozi (A Paper Currency in Northern Song Dynasty).pptx]]
|-
| 6 || Fú Róng || 符蓉 || 202570081677 || 225. "Cun Chao": China's village football league（"村超"：中国乡村足球联赛）
|-
| 7 || Guō Yùróng || 郭玉熔 || 202570081679 || 14. Architecture: Fengshui in Chinese architecture [[Media:Fengshui_in_Architecture_2025.pptx]]
|-
| 8 || Hè Jìngtóng || 贺婧童 || 202570081680 || 13. Three Great Towers in China
|-
| 9 || Hú Lěi || 胡磊 || 202570081681 || 193. Science and Technology: Buy together (PDD)[[Media:Science and Technology(PDD).pptx]]
|-
| 10 || Huáng Yáo || 黄瑶 || 202570081683 || Cheongsam
|-
| 11 || Martin Woesler || 吴漠汀 || xxx || Teacher presentation [[Media:02.pptx]]
|}

=== 2025-11-06 (周四) - 共 9 个演讲 ===

周四换成：6 Wáng Zǐxīn 王紫新 202570081710 138.Round Table Culture；

周五换成：7 Líng Xīaoyáo 凌逍遥 202570081693 43.Chinese Folk Argot

Teacher presentation [[Media:02a.pptx]]

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Huáng Yīlín || 黄伊琳 || 202570081684 || Chinese incense culture
|-
| 2 || Jiǎng Kèyǔ || 蒋克雨 || 202570081686 || 221. Zhongyuan festival [[Media:Zhongyuan_Festival_2025.pptx]]
|-
| 3 || Kǒng Xiángyǎ || 孔祥雅 || 202570081687 || 266. Hui culture [[Media:Hui_culture_2025.pptx]]
|-
| 4 || Lǐ Mèngxiá || 李孟霞 || 202570081688 || 243. Chinese names
|-
| 5 || Lǐ Pàn || 李盼 || 202570081689 || 175. Aesthetic ideals and social customs: the Photo Retouching Culture in China
|-
| 6 || Wáng Zǐxīn || 王紫新 || 202570081710 || 138.Round Table Culture [[Media:Round_Table_Culture_2025.pptx]]
|-
| 7 || Liú Dān || 刘丹 || 202570081694 || 232. Sun Wukong (孙悟空) [[Media:Sun_Wukong_2025.pptx]]
|-
| 8 || Liú Xīn || 刘欣 || 202570081697 || 170. Paper cutting
|-
| 9 || Liú Yuán || 刘缘 || 202570081698 || Language: Hakka Dialect 1845
|}

=== 2025-11-07 (周五) - 共 10 个演讲 ===

Forum Discussion: Concept of Tianxia https://dcg.de/ai/uni/chinese_language_culture.php#tianxia

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Pān Liànyàn || 潘恋艳 || 202570081702 || 283. Guangdong Morning Tea Culture [[Media:Guangdong morning tea.pptx]]
|-
| 2 || Péng Xiāngrú || 彭湘茹 || 202570081703 || 5. Aesthetic ideals and social customs: Crying Marriage of Tujia [[Media:Crying Marriage of Tujia.pptx]]
|-
| 3 || Qū Yìyǐng || 曲奕颖 || 202570081705 || 216. The Story of Ming Lan 知否知否应是绿肥红瘦
|-
| 4 || Rèn Yàrú || 任亚茹 || 202570081706 || 63. Mogao Grottoes
|-
| 5 || Rèn Yíngyíng || 任盈盈 || 202570081707 || 263. Shaolin Temple
|-
| 6 || Shū Yǔlù || 舒雨璐 || 202570081708 || 133. Silk and porcelain: Celadon and Celadon Song《青花瓷》
|-
| 7 || Líng Xiāoyáo || 凌逍遥 || 202570081693 || 70. Chinese folk argot
|-
| 8 || Wèi Fāngxīn || 魏方鑫 || 202570081711 || 152. Traditional Cuisine: Chopsticks [[Media:Chopsticks_2025.pptx]]
|-
| 9 || Wú Hóngpíng || 吴洪萍 || 202570081713 || 31. Chinese clothing [[Media:Chinese Clothing_2025.pptx]]
|-
| 10 || Xiàng Xīnlěi || 向馨磊 || 202570081714 || 179. Traditional and Modern Views on Marriage and Love
|}

=== 2025-11-13 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Xiàng Xuěbīng || 向雪冰 || 202570081715 || TBD - Xiàng Xuěbīng
|-
| 2 || Xiào Sūqín || 肖苏秦 || 202570081716 || 197. Chinese tradition culture: The culture of Ronghua-Velvet Flowers 绒花
|-
| 3 || Xióng Ruòyáo || 熊若瑶 || 202570081717 || 169. Cuisine: Luosifen
|-
| 4 || Yán Zhéwén || 严哲文 || 202570081718 || 9. Architecture: The Forbidden City
|-
| 5 || Yáng Hàodān || 杨皓丹 || 202570081719 || 209. Tofu meatball with pig blood(猪血丸子）
|-
| 6 || Yáng Jīnyǔ || 杨金雨 || 202570081720 || 96. Medicine: TCM - The Development of Chinese Medicine
|-
| 7 || Yáng Jìngwèi || 杨婧蔚 || 202570081721 || 45. Facial Make-up: Face Changing in Sichuan Opera [[Media:Facial Make-up Face Changing in Sichuan Opera.pptx]]
|-
| 8 || Yáng Xīrán || 杨晰然 || 202570081723 || 191. Aesthetic ideals and social customs: The Culture of Flowers [[Media: 191. The Culture of Flowers.pptx]]
|-
| 9 || Yáng Yǔxuān || 杨宇轩 || 202570081724 || 20. Milk tea 奶茶[[Media:Milk Tea-.pptx]]
|-
| 10 || Yì Yǎlán || 易雅兰 || 202570081725 || 235.Bamboo Weaving 竹编
|}

=== 2025-11-20 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Yú Chēn || 余琛 || 202570081726 || 174. Traditional Cuisine: Jiaozi 饺子
|-
| 2 || Yuè Ziháo || 岳子豪 || 202570081727 || 108. Opera: Peking Opera (京剧)
|-
| 3 || Zhāng Lì || 张丽 || 202570081728 || 180. Tangyuan (汤圆)[[Media:Tangyuan-.pptx]]
|-
| 4 || Zhāng Shuàichāo || 张帅超 || 202570081731 || Ancient Chinese education
|-
| 5 || Zhāng Yǔméng || 张雨蒙 || 202570081732 || 208. Chinese traditional ornament: Buyao (步摇)
|-
| 6 || Zhào Jǐntāo || 赵锦涛 || 202570081733 || Culture of Chinese Electric Car
|-
| 7 || Zhào Mǐn || 赵敏 || 202570081734 || Gender: Wu Zetian: The Only Female Emperor of Imperial China
|-
| 8 || Zhào Yíxiāo || 赵怡潇 || 202570081735 || 205. Bride-price
|-
| 9 || Zhèng Shān || 郑珊 || 202570081736 || 278. The Beef Board Noodle
|-
| 10 || Zhōu Wénxuān || 周文萱 || 202570081737 || 23. Body movement performance: Chinese Lion Dancing [[Media: Chinese Lion Dance.pptx]]
|}

=== 2025-11-27 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Zhù Yèhuī || 祝烨晖 || 202570081739 || 251. Rice Noodle Roll 肠粉
|-
| 2 || Chén Yǎqí || 陈雅琪 || 202570081740 || 157. Traditional Cuisine—hotpot
|-
| 3 || Chén Yǔfēi || 陈宇飞 || 202570081741 || 91. Martial Arts: Wushu
|-
| 4 || Hé Yǐng || 何颖 || 202570081744 || 276. Nail art (美甲)
|-
| 5 || Huáng Yǎqiàn || 黄雅倩 || 202570081745 || 93. Medicine: Traditional Chinese Medicine (TCM)
|-
| 6 || Lín Zhǐyí || 林芷怡 || 202570081746 || 92. Frolics of the Five Animals (wuqinxi)
|-
| 7 || Liú Kāngyí || 刘康怡 || 202570081747 || 112. Huagu Opera (花鼓戏)
|-
| 8 || Lǚ Píng || 吕萍 || 202570081749 || 102. Music and instruments: guzheng
|-
| 9 || Shěn Yàn || 沈燕 || 202570081751 || 241. Abacus (珠算)
|-
| 10 || Tán Tíngtíng || 谭婷婷 || 202570081752 || 202. The Legend of Zhen Huan《甄嬛传》
|}

=== 2025-12-04 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Wèi Méng || 魏萌 || 202570081754 || Zhang Zhongjing
|-
| 2 || Xiè Xuán || 谢璇 || 202570081755 || 02. Aesthetic ideals and social customs: Chinese marriage customs (中式婚礼)
|-
| 3 || Yáng Tíng || 杨婷 || 202570081756 || 254. Traditional Crafts: Tie-Dye
|-
| 4 || Yáng Yǔqíng || 杨雨晴 || 202570081757 || 259. Female writers
|-
| 5 || Yáng Yuàn || 杨媛 || 202570081758 || 188. Science and Technology: Mobile Games (手游)
|-
| 6 || Zhāng Yuè || 张悦 || 202570081760 || 265. Cuisine: changed spicy salted duck
|-
| 7 || Zhōu Xuán || 周璇 || 202570081761 || 186. The "reference" of Chinese Music (中国音乐的"借鉴")
|-
| 8 || Zhōu Yáng || 周洋 || 202570081762 || 148. Handcraft—Chinese knots
|-
| 9 || Guō Yǔtíng || 郭雨婷 || 202570081763 || 238. Three famous chinese mountains 中国三山
|-
| 10 || Jiāng Wǎnlíng || 姜宛灵 || 202570081685 || 1.Geographic Nature as a Basis for Cultural Development
|}

=== 2025-12-11 (周四) - 共 9 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Lǐ Fán || 李凡 || 202570081764 || TBD - Lǐ Fán
|-
| 2 || Péng Lùxī || 彭露曦 || 202570081765 || 250. Language: Hakka Dialect (客家话)
|-
| 3 || Hú Mínghào || 胡明浩 || 202570081766 || 270. The Yingge Dance (英歌舞)
|-
| 4 || Huáng Lèlè || 黄乐乐 || 202570081767 || 6.The Four Most Handsome Men in Ancient China
|-
| 5 || Jiāng Jiāyǔ || 姜佳宇 || 202570081768 || 224. Jiangxi Cuisine (赣菜)
|-
| 6 || Liáng Yǔtóng || 梁羽彤 || 202570081769 || 256. Danmu (弹幕)
|-
| 7 || Péng Ruǐmiáo || 彭蕊苗 || 202570081770 || 213. Chinese Dreamcore (中式梦核)
|-
| 8 || Qín Níng || 秦宁 || 202570081771 || 212. Education: training Schools (教育：补习班)
|-
| 9 || Wú Jǐnxuán || 吴瑾璇 || 202570081772 || 274. God of Wealth (财神)
|}

=== 2025-12-18 (周四) - 共 8 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Yǐn Ziháo || 尹子豪 || 202570081773 || TBD - Yǐn Ziháo
|-
| 2 || Chén Yǔjiā || 陈雨佳 || 202570081775 || 203. Beverages: Tea
|-
| 3 || Wāng Jīnyán || 汪金妍 || 202570081776 || 158. Traditional Cuisine: The Art of Chinese Cooking
|-
| 4 || Yì Yǔtíng || 易雨婷 || 202570081777 || 268. Table manners
|-
| 5 || Hán Jiāyàn || 韩佳燕 || 202570081778 || 236. Landscapes and Tourism: Harbin Ice and Snow World
|-
| 6 || Liào Rútíng || 廖如婷 || 202570081779 || 169. Cuisine: Luosifen
|-
| 7 || Wáng Huìān || 王慧安 || 202570081780 || 128. TikTok (Douyin)
|-
| 8 || Wú Héng || 吴姮 || 202570081781 || 215. Live Streaming E-commerce (直播电商)
|}

=Session 1 Thu Sep 25 19:00-21:35 room 613 - Organizational issues=

==What we learn in this class==
*We learn about Chinese culture from international, especially Western perspective.
*We learn about cultural phenomena, traditional Chinese culture.
*We learn English and Chinese terminology in the area of Chinese culture.
*We learn to think critically about cultural traditions and to appreciate the benefits from cultural traditions.
*We learn how to determine the location and role of Chinese culture within global culture.
*We learn basics of theories and models of intercultural communication and comparison.
*We learn the appreciate and respect the diversity of multipolar cultures and of integration.
*We become aware of the dangers of cultural discrimination (colonialism, religious missions, imperialism etc.).

==Students' contribution==
*Every student needs to prepare the textbook texts of the respective chapters in the textbook ahead each week of class.
*Every student selects a topic, prepares 1 pptx presentations of 5 min. (without AI, and please indicate references and an AI statement at the end of the presentation) and a interactive quiz for everybody to take live in class with results shown after all will have answered. The topics and contents of the sessions are determined by the selection of the students.
*For the final exam, you write another chapter of the textbook in both Chinese and English, with "Terms and Expressions", References, Questions and Answers, Statement regarding AI

==Textbook==
You will receive the textbook for our class. We need a volunteer who integrates the last 92 new chapters into the word file. After tha, you will receive an updated version of the textbook. There are 283 topics of our textbook. Here you find all topics in the order of the book and with the names of the students who will translate the chapters into Chinese. Please select two topics by writing your name behind it and by setting it in '''bold'''. These topics will be presented in the form of a powerpoint presentation.

==Agreement on use of classroom time==
Should we read the texts in class or should the students read the text ahead of class (especially learning the terms and expressions) and come to class prepared? How should we use our classroom time? (presentations, quizzes, discussions, exercise to translate adhoc an unknown text from the same area)

----
==Homework for every session==
Please prepare the topics of the following session by reading the respective texts in the textbook (if you have not much time, you can read it in Chinese), learn the vocabulary and make yourself familiar with the questions asked under the text.

==Teacher presentation: Introduction to Culture==
[[Media:01_Chin_Lang_Cult_2025.pptx]]

[[Media:02_Chin_Lang_Cult_2025.pptx]]

==Homework for Session 2==
Please register on the Wiki and wait for the teacher to approve. You can click on https://bou.de/u and then "Register" in the top right corner, then input two times your pinyin name for username and real name in the way "Wang Jianguo", type in some info about yourself and submit the form with accepting the terms and conditions. More detailed instructions for registration you find in the powerpoint presentation which you can download from here ("Teacher presentation").

==Prepare ppt (10 students)==
Grading Criteria for Powerpoint Presentations

Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like "good" or "best", but did it instead use vocabulary like "fascinating", "surprising" etc. and also indicated to whom it is fascinating/surprising etc. and why?

Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)

Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?

Was the presentation appropriate to the topic?

Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?

Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?

Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?

Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?

Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?

Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?

Did you present your ppt file in the full screen mode?

Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?

Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?

Please select one of the following chapters of our textbook by writing your name behind the topic to give a 20 minute presentation on, plus an interactive quiz: The first ten presenters will have to present in two weeks!

1. Geographic Nature as a Basis for Cultural Development 17

2. Aesthetic ideals and social customs: Chinese Marriage Customs 22

3. Aesthetic ideals and social customs: Habits, Ways of Contacting 31

4. Aesthetic ideals and social customs: Marriage-Accompanying Songs in Hunan 40

5. Aesthetic ideals and social customs: Crying Marriage of Tujia 49

6. Aesthetic ideals and social customs: The Four Most Handsome Men in Ancient China 63

7. Animals: Panda 71

8. Architecture 78

9. Architecture: The Forbidden City 89

10. Architecture: Four Famous Bridges 102

11. Architecture: Four Great Pavilions 113

12. Architecture: Shengjing Imperial Palace 124

13. Architecture: Three Great Towers in China 131

14. Architecture: Fengshui in Chinese Architecture 145

15. Army and weapons: Chinese Ancient Weapons 154

16. Army and weapons: Terracotta Army 163

17. Astrology: Chinese Astrology 170

18. Astrology: Calendar, The 24 Solar Terms 178

19. Astrology: Twelve Animals of the Chinese Zodiac 188

20. Beverages: Milk Tea 197

21. Beverages: Tea 203 (Zhang Mai)

22. Beverages: The Liquor Culture of Ancient China 209

23. Body movement performance: Chinese Lion Dancing 218

24. Body movement performance: Stilts 223

25. Body movement performance: Traditional Chinese Dance 230

26. Chinese Writing: Ancient Writing and Painting Tool, Writing Brush 236

27. Chinese Writing: Calligraphy 246 (Tang Yan)

28. Chinese Writing: The Evolution of Calligraphy 252

29. Chinese Writing: Chinese Characters 262

30. Chinese Writing: Chinese Characters and Scripts 276

31. Clothing: Chinese Clothing 283

32. Clothing: Batik (Lanran) 291

33. Clothing: Cheongsam 301

34. Confucianism: Confucian Culture 309

35. Confucianism: Chinese Traditional Culture-Five Constant Virtues 324

36. Confucianism: Classical Philosophy - Confucius and Confucianism 332

37. Confucianism: Classical Philosophy - Reading The Analects 339

38. Education: Ancient Chinese Education 350

39. Education: Historical Figures, The Four Talented Women of Ancient China 361

40. Education: Modern Chinese Education System 371

41. Education: The Nine-Grade Official Selection System in Wei, Jin, Southern and Northern Dynasties 386

42. Education: Yuelu Academy (One of the Four Most Prestigious Academies) 395

43. Facial Make-up 406

44. Facial Make-up: Cosmetics, Traditional Chinese Make-Up 413

45. Facial Make-up: Face Changing in Sichuan Opera 431

46. Fine Arts: Painting 440

47. Fine Arts: Bada Shanren and Qi Baishi 445

48. Fine Arts: Painting Riverside Scene at Tomb Sweeping Day 452

49. Fine Arts: Seal-cutting 459

50. Games: Go 围棋 462（Zhao Qi）

51. Games: Kite Flying 468

52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）

53. Garden Culture: Gardens 505

54. Garden Culture: Bonsai (Penjing) 511

55. Garden Culture: The Summer Palace 519（Li Mei）

56. Garden Culture: Qingming Riverside Landscspe Garden 526

57. Gender: Wu Zetian: The Only Female Emperor of Imperial China 535

58. History: Carl and Cixi 548

59. Interieur: The Folding Screen 552

60. Landscapes and Tourism: Four Buddhist Shrines 561

61. Landscapes and Tourism: Four State-Level Cultural Relics 573

62. Landscapes and Tourism: Landscape, Five Famous Mountains 585

63. Landscapes and Tourism: Mogao Grottoes 593

64. Landscapes and Tourism: The Culture of Mount Tai 606（Qin Yi)

65. Landscapes and Tourism: Canal Culture：The Grand Canal（The Peking-Hangzhou Grand Canal） 621

66. Landscapes and Tourism: The Ancient Tea Horse Road 635

67. Landscapes and Tourism: Tourism, Nanking-An Ancient Capital of Six Dynasties 642

68. Language: Chinese Language 649

69. Language: Chinese Dialects 660

70. Language: Chinese Folk Argot 669

71. Literature: Ancient literature - Chinese Classical Fairy Tales 681

72. Literature: Ancient literature - Chinese Mythology 688

73. Literature: Ancient literature - Classical Literature 699

74. Literature: Ancient Literature - Four satirical novels in ancient China 706

75. Literature: Ancient literature: Four Folk Stories of Ancient China 715

76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao)

77. Literature: Ancient Literature: The Classic of Mountains and Seas 748

78. Literature: Ancient literature: Yuefu 765

79. Literature: Premodern literature - China's Four Great Classical Novels 773

80. Literature: Premodern literature - Li Bai's “The River-Merchant's Wife: A Letter” and its translations 780

81. Literature: Premodern literature: Strange Stories from a Chinese Studio 786

82. Literature: Premodern literature: Tang-Song 794

83. Literature: Tang and Song - Classical Prose Movement of late Tang Dynasty and Song Dynasty 823

84. Literature: Modern Literature 832

85. Literature: Modern Literature: Qian Zhongshu (Ch'ien Chung-shu) 841（Miao Yunlong）

86. Literature: Modern and Contemporary Literature: Literature, Science Fiction, and Fantasy 848

87. Literature: Contemporary Literature 859

88. Martial Arts: Huo Yuanjia 865

89. Martial Arts: Qigong 868

90. Martial Arts: Taiji (Tai Chi) Shadow Boxing 873

91. Martial Arts: Wushu 885

92. Martial Arts: Frolics of the Five Animals (Wuqinxi) 890

93. Medicine: Traditional Chinese Medicine (TCM) 900

94. Medicine: TCM - Acupuncture and Moxibustion 907

95. Medicine: TCM - Diagnosis and Pharmacology 912

96. Medicine: TCM - The Development of Chinese Medicine 917

97. Medicine: TCM – The Chinese Medical Sage Zhang Zhongjing 924

98. Minority cultures: Lisu People and Daogan Festival of Lisu Ethnic Minority 934

99. Minority cultures: The Ethnic Minorities’ Costumes 941

100. Money culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) 952

101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang)

102. Music and instruments: Guzheng 975

103. Music and instruments: Pipa 986

104. Mythology: Gods and Immortals 996

105. Mythology: Huli-jing 1005

106. National Symbols: National Anthem 1018

107. National Symbols: National Flag 1026 （Liao Zuoyun）

108. Opera: Peking Opera 1035

109. Opera: Peking Opera Acrobatics 1043

110. Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)

111. Opera: Tea-picking Opera 1055

112. Opera: Hunan Flower-drum Opera (Huagu Opera) 1064

113. Philosophical Schools: Four Main Philosophical Schools 1076

114. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy – Daoism 1087

115. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading Tao Te Ching 1093

116. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Sutra of Hui-neng 1099

117. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Importance of Living 1106

118. Philosophical Schools (Daoism, Buddhism, Legalism): Legalism 1119

119. Philosophy: Chinese Traditional Cultivation Culture 1129

120. Religion: Traditional Chinese Funeral Culture 1141

121. Religion: Buddhism 1155

122. Religion: Daoism 1170

123. Religion: Christianity 1175

124. Religion: Islam 1181

125. Science and Technology: Ancient Science and Technology 1185

126. Science and Technology: China's Four New Inventions 1191 (Yang Yue2)

127. Science and Technology: Compass 1217

128. Science and Technology: TikTok (Douyin) 1226

129. Science and Technology: Three Giant Home Appliance Enterprises In China 1235

130. Science and Technology: Four Domestic Mobile Phone Companies 1257

131. Silk and porcelain: Silk 1272 (Fei Xinyu)

132. Silk and porcelain: Porcelain 1277

133. Silk and porcelain: Celadon and Celadon Song 《青花瓷》歌词 1283(Wang Huaixing)

134. Silk Road - by land and by sea: Zhang Qian and the Silk Road 1291

135. Silk Road - by land and by sea: Zheng He and the Maritime Silk Road 1296

136. Silk Road - by land and by sea: Zheng He's Voyages 1300

137. Social: The Long-life Lock 1308

138. Social: Round Table Culture 1317 (Wu Jiating)

139. Stage entertainment: Crosstalk 相声 1325

140. Stage entertainment: Shadow Play 1332

141. Traditional Crafts: Carving 1340

142. Traditional Crafts: Chinese Jade Culture 1348

143. Traditional Crafts: Cloisonne 1363

144. Traditional Crafts: Embroidery 1369

145. Traditional Crafts: Shu Embroidery (Sichuan Embroidery) 1373

146. Traditional Crafts: Xiang Embroidery 1386（Zhang Huifang）

147. Traditional Crafts: Folk Art - Chinese Paper-cutting 1400

148. Traditional Crafts: Handcraft - Chinese Knots 1409

149. Traditional Crafts: Lacquerware 1418

150. Traditional Crafts: The Kingfisher Craft点翠 1423

151. Traditional Cuisine: Chinese Dining Etiquette 1436

152. Traditional Cuisine: Chopsticks 1450

153. Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)

154. Traditional Cuisine: Four Distinct Regional Cuisines 1473

155. Traditional Cuisine: Breakfast Culture of Wuhan 1480(Liu Peini)

156. Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick 1491(Xiao Zixin)

157. Traditional Cuisine: Hotpot 1501 (Cao Chunyang)

158. Traditional Cuisine: The Art of Chinese Cooking 1508

159. Traditional Cuisine: Two Famous Dishes 1514

160. Traditional Festivals 1518……

161. Traditional Festivals: Lattice on Ancient Chinese Windows 1525

162. Traditional Festivals: Spring Festival Couplets 1538

163. Westernization: The Eastward Spread of Western Learning 1544

164. Westernization: The Westernization Movement 1550

165. Worship: Chinese Incense Culture 1558 (She Xiao)

166. Economy: Chinese Currency Changes 1569

167. History: Wang Shouren 1573 Lv Jiahao

168. Martial Arts: Chinese Swordsman Spirit 1582

169. Cuisine: Luosifen 1593 （Chen Sisi)

170. Fine Arts: Chinese Paper Cutting 1601

171. Science and Technology: Taobao(淘宝) 1611

172. Traditional Craft: Bronze 1623

173. Entertainment: Deyunshe 德云社 1631

174. Traditional Cuisine: Jiaozi 1644 （Liu Pei）

175. Aesthetic ideals and social customs: the Photo Retouching Culture in China 1655

176. Traditional Crafts: Handcraft - Oil-paper Umbrella 1664

177. stage entertainment:Yuan drama 1676

178. Music and instruments: Erhu 1685

179. Traditional and Modern Views on Marriage and Love 1694 (Liu Yunxi)

180. Traditional Cuisine: Tangyuan 1701

181. Animals：Golden Monkey 1712（Xiao Yawen）

182. Chinese Economy: rich businessmen 1719 (Fu Sihui)

183. Opera: Chinese Local Operas 1727 （Wang Xinyu）

184. The Chinese tradition of ancestor worship 1740

185. Opera: Huangmei opera 1752 （Chu Hanqi）

186. The “reference” of Chinese Music 1759

187. Chinese Folk Art:Lion Dance 1767

188. Science and Technology: Mobile Games（手游） 1783(Du JIangping)

189. Clothing: Vintage Clothing 1790

190. Fine arts:Kunqu Opera 1798

191. Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）

192. National Belief: the Chinese Dream 1818

193. Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)

194. Aesthetic ideals and social customs：Marriage and Burial Customs of Tujia People 1845

195. Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)

196. Science and Technology: The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)

197. Chinese tradition culture: The culture of Ronghua—Velvet Flowers 绒花 1845

198. Stage entertainment: Northeast Errenzhuan (二人转) 1845

199. Traditional Crafts: Dough Sculpture 面塑 1845

200. Nanchang Relic Museum for Haihun Principality of Han Dynasty 1845

201. The culture of Grass cloth 夏布 1845

202. The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)

203. Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)

204. Stand-up comedy 单口喜剧 1845（Huang Sinan）

205. Bride-price（彩礼） 1845

206. Chinese science fiction movies 中国科幻片 1845

207. Shandong cuisine鲁菜 1845(Lu Wei)

208. Chinese traditional ornament: Buyao （步摇） 1845 (Yang Jing)

209. Tofu meatball with pig blood (猪血丸子) 1845 （Li Ting2）

210. Sunzi’s Art of War: Source for All Books on War (孙子兵法) 1845

211. The Temple of Heaven：Reverence with Awe and Gratitude（天坛） 1845

212. Education：training Schools （教育：补习班） 1845 (Huang Yixuan2)

213. Chinese Dreamcore (中式梦核) 1845 (Zhang Zixi)

214. Lu Ban, China’s inventor（中国发明家——鲁班） 1845 (Cai Yichun)

215. Live Streaming E-commerce（直播电商） 1845 (Tao Yao)

216. The Story of Ming Lan（知否知否，应是绿肥红瘦） 1845 (Ye Sitong)

217. Cha Bai Xi/Tea Latte Art (茶百戏) 1845 （Yang Jiahong2)

218. Guangdong Herbal tea（广东凉茶） 1845(Gao Xiaoqing)

219. Chinese traditional art form：Seal carving（篆刻） 1845(Huang Qiaoqiao)

220. Rice cake (年糕) 1845 （Dong Jiating）

221. Zhongyuan festival 1845 （Ou Huang）

222. Dulong: Facial tattoo (独龙族：纹面) 1845

223. The Return of the Pearl Princess（还珠格格） 1845 （Lu Jiahui）

224. Chinese Food：Jiangxi Cuisine（赣菜） 1845 (Liao Dan)

225. "Cun Chao": China's village football league（“村超”：中国乡村足球联赛） 1845 (Shen Shuai)

226. Landscapes and Tourism: Junshan Island (君山岛) 1845

227. Chinese Bossy Fictions & Micro-drama（中国式霸总小说&短剧） 1845 (He Yunfeng)

228. Chinese Traditional Medicine (中医药）——— Mortise and Tenon Joint（榫卯结构） 1845

229. Jingdezhen Porcelain 1845 (Xiao Luyu)

230. Gayageum（伽倻琴） 1845 (Zhang Meiling)

231. The plaque and couplet in Chinese garden（园林匾额对联） 1845 (Wang Yuxin)

232. Sun Wukong（孙悟空） 1845 （Li Yuan2）

233. Traditional Chinese Pigments（中国传统颜料） 1845 (Cao Yuan)

234. Dragon Lantern Dance（舞龙灯） 1845 （Jin Yichen）

235. Bamboo Weaving (竹编） 1845 (Chen Anqi)

236. Landscapes and Tourism: Harbin Ice and Snow World (冰雪大世界) 1845 (Xu Xinwen)

237. Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan) 1845 （Li Zihan2）

238. Three Famous Chinese Mountains(中国三山) 1845（Liu Chang）

239. Female Emperor---Wu Zetian 1845 (Song Xin)

240. Clay sculpture (泥塑） 1845 (Chen Lin)

241. Abacus (中国珠算） 1845

242. Hunan Rice Noodles（湖南米粉） 1845 (Gong Wei)

243. Chinese name（中国姓名文化） 1845

244. Chinese popular viral memes (中国网络社交媒体“热梗”） 1845(Xiao Yikang)

245. Douzhi (豆汁) 1845(Li Linyao)

246. New Year Wood-block Paintings (木版年画） 1845（Du Yuan）

247. Carved lacquer（雕漆） 1845 （Liu Qi）

248. Jing Gang Mountain (井冈山） 1845 （Yu Jingfang）

249. Intangible Cultural Heritage: Tongguan Kiln （铜官窑） 1845

250. Language: Hakka Dialect（客家话） 1845

251. Rice noodle roll（肠粉） 1845 ( Li Mingfeng )

252. Traditional Cuisine: Northeastern Chinese Cuisine(东北菜） 1845（Liu Shutian）

253. Yuelu Mountain (岳麓山) 1845（Chen Ting）

254. Traditional Crafts：Tie-Dye（扎染） 1845（Zhang Qi）

255. Chinese-style sun protection (中式防晒） 1845（Zhao Yashi）

256. Danmu (弹幕） 1845 (Zhou Le)

257. Yangshao Culture（仰韶文化） 1845

258. Indigo Dyeing (蓝染) 1845

259. Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua 1845 (Zhou Tianyi)

260. Wedding dress in the Song Dynasty (宋代婚服) 1845 (Liu Chao)

261. The cultural idea oft he great unification in ancient China (中国古代的大一统文化思想) 1845

262. The Four Pillars of Destiny (八字) (Li Jiayi) 1845

263. Shaolin Temple (少林寺) 1845 (Zuo Fang)

264. Single bamboo drifting（独竹漂） 1845

265. Cuisine: Changde spicy salted duck 酱板鸭传说的由来 1845 （Xing Xueqing）

266. Hui Culture (徽文化) 1845(Liu Jianan)

267. Ma Zu Culture (妈祖文化) 1845 (Yan Jidong)

268. Table Manners 1845（Luo Yan）

269. Music of the Mongol nationality (蒙古族音乐) 1845

270. The Yingge Dance（英歌舞） 1845 （Jiang Xinyue)

271. Palace Lantern（宫灯） 1845 （Shao Keyuan）

272. Chinese Term of Endearment（中国亲昵称谓） 1845 (Zeng Zhi）

273. Changsha Stinky Tofu（长沙臭豆腐) 1845(Luo Sicheng)[[File:Changsha Stinky Tofu.pptx]]

274. God of Wealth(财神) 1845

275. Zhuazhou（抓周） 1845 （Zeng Xiaohui）

276. Nail art（美甲） 1845 （Luo Jiaxin）

277. Mirror (镜子) 1845 (Cheng Sixiang)

278. The Beef Board Noodle (牛肉板面) 1845(Yan Xiang)

279. Huo Qubing (霍去病） 1845 （Luo Jingyan）

280. Chinese Courtyard Houses（中国四合院） 1845 (Guo Cili)

281. Music and instruments: Yangqin（扬琴） 1845（Dai Yexun）

282. Black Myth: Wukong（黑神话悟空） 1845 (Chen Zhen)

283. Guangdong Morning Tea Culture （广东早茶文化） 1845 （Zheng Jinlian）

=Session 02 Fri Feb 28 14:30-16:10 room 613 - Student presentations=
==Teacher presentation: Introduction to Culture==
[[Media:02_Chin_Lang_Cult_Spring_2025.pptx]]

==Topics for today==
Please copy and paste your presentation topic, your name here and add your powerpoint file (size limit 10 MB)

You need to copy all the topics for the whole semester to the sessions NOW. If you do not do it sufficiently in advance, how can the fellow students prepare the texts?

Please remember that you have to indicate the 10 topics for Friday on the course website under "Session 2" with the topic name, student name, powerpoint uploaded (max size 10 MB), all presentations will be each on 1 topic only and cannot exceed 5 minutes. They have to be interactive and helpful from the perspective of an interpreter or translator who needs to prepare his/her work on this topic.

27. Chinese Calligraphy (Tang Yan) [[Media:Chinese_Calligraphy.pptx]]

52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）[[Media:Mahjong-Jiang_Ziqiang.pptx]]

55. Garden Culture: The Summer Palace 519（Li Mei）[[Media:The Summer Palace - Li Mei.pptx]]

76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao) [[Media:Duan_Binyao_-76Su_Shi_and_Delegation_Literature.pptx]]

85. Literature: Modern Literature: Qian Zhongshu (Miao Yunlong)[[Media:Qian_Zhongshu_Miao_Yunlong.pptx]]

Tea Latte Art (Xiang Jianning)

Topic 7

Topic 8

Topic 9

Topic 10

=Session 03 Fri Mar 07 14:30-16:10 room 613 - Student presentations=
==Presentations==
1. Topic 21: Beverages: Tea 203 (Zhang Mai) [[Media:Tea_Spring_2025.pptx]] 86

2. Topic 64: Landscapes and Tourism: The Culture of Mount Tai 606 (Qin Yi) [[Media:Mount_Tai_Spring_2025.pptx]]

3. Topic 101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang) [[Media:Lucky_Money_Spring_2025.pptx]]

4. Topic 107:National Symbols: Culture of the National Flag 1026 （Liao Zuoyun）[[Media:Culture_of_the_National_Flag_Spring_2025.pptx]]

5. Topic 155:Traditional Cuisine: Breakfast Culture of Wuhan 1480 (Liu Peini) [[Media:Wuhan_Breakfast_Spring_2025.pptx]]

6. Topic 157:Traditional Cuisine: Hotpot 1501 (Cao Chunyang) [[Media:Hot_Pot_Spring_2025.pptx]]

7. Topic 126: China's four new inventions 1191(Yang Yue2).) [[Media:China's_Four_New_Great_Inventions_Spring_2025.pptx]]

==Notes on presentations==
Most students did not do their homework. 素质 in Chinese and international culture. Taking over responsibility. Being independent. Making sure that things run. Taking care of others. Not to do the homework in time (displaying the 13 presentations of each session) has disadvantages also for the other students, who cannot prepare.

1. 14:43-49 Only Chinese tradition explained, not Indian, Egyptian etc. "Black tea" (in English all "hong cha" is called "black tea"), British tea culture (add milk)

2. 14:55-15:00 Personal origin: Shandong, personal experience: climbed Mount Tai 4 times, Sacrificial Culture, Culture of Literati, Folk Belief: God of Mount Tai, Blue Rosy Cloud Fairy; Spiritual Symbolism

3. 15:04-15:10 Legend, Tradition and Contrast, Significance; Sui Monster ya sui qian; contrast in the West: Giving money as a present is considered not as good as a present itself, giving money in an envelope has the bad taste of bribing (transparency.org); in China you can even go to the temple and pray for money

4. 15:29-15:34 historical details of design, red meaning “stop” internationally, “achieve the great rejuvenation of the Chinese nation” (maybe a newer concept than the flag?), connection with earlier historical flags and other flags like of the communist movement, North Korea, ancient Soviet Union

5. 15:41-15:46 dialect terms (don’t use pinyin), analogy, breakfast is one of the most resilient cultural elements a person sticks to, guozao, 热干面, missing: characteristics like that it needs to be prepared quickly because the tradition of the dock workers

6. 15:56-16:01 hot pot history originated in China (?), regional differences within China 87

7. 16:02-16:06 4 new inventions - not explained that these inventions were invented in other countries. 86

==Student grades: 平时成绩/签到==

75/103 students, 24级 MA翻译, class representative: Zhang Jiaxin
# Jin Yichen
# lu jiahui
# li yuan
# cao yuan
# xiao luyu
# zhang jiaxin +5
# ye sitong
# zhao yashi
# jiang xinyue
# yan xiang
# fei xinyu
# zhang qi
# dai shiru
# zhang zixi
# zheng kaiwu
# cai yichun
# yang jing
# liao dan
# luo yan
# qin yi
# shao keyuan
# cao chunyang
# xu yangyang
# liao zuoyun
# cheng sixiang
# du jiangping
# liu qi
# miao yunlong
# huang qiaoqiao
# chen lin
# duan binyao
# li ting
# zeng zhi
# xing xueqing
# luo jingyan
# liu shutian
# gao xiaoqing
# chen zhen
# luo guoqiang -1-1-1
# she xiao
# he yunfeng
# liu ying
# du yuan
# li jiayi
# tao yao
# xu xinwen
# ou huang
# liu peini
# jiang ziqiang
# zhang huifang
# liu chao
# liu yunxi
# luo jiaxin
# li mei
# zeng xiaohui
# huang yixuan
# chen anqi
# chen ting
# zhang mai
# yuan xiaolin -1-1
# li mingfeng
# dai yexun-1-1
# yang pei -1
# tang yan
# xiang jianning-1
# liu chang -1
# wang yuxin
# lv jiahao-1
# dong jiating
# lu wei
# yang yue
# guo cili
# shen shuai
# Ouyang yihong
# li zihan -1
# zuo fang
# fu sihui
# xiao zixin -1
# zhou tianyi -1
# qi zhiyang -1-1
# liu pei
# gong wei
# chen sisi
# huang sinan
# xiao yikang
# yu jingfang
# luo sicheng
# yang jiahong
# yan jidong
# xiao yawen
# geng hongmei
# zhou le
# qiu ping
# wang huaixing
# wang xinyu
# chu hanqi
# wu jiating
# zhang meiling
# liu jianan
# song xin
# zhao qi
# zheng jinlian
# li linyao

=Session 04 Fri Mar 14 14:30-16:10 room 613 - Student presentations=
#Topic 260：Wedding Dress in the Song Dynasty(Liu Chao)[[Media:260 The Wedding Dress in the Song Dynasty.pptx]]
#Topic 146: Traditional crafts: Xiang embroidery 1386(Zhang Huifang) [[Media:Hunan_embroidery_spring_2025.pptx]]
#Topic 153:Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)[[Media:Media Eight Major Cuisines of China.pptx]]
#Topic 233: Traditional Chinese Pigments (Cao Yuan)[[Media:Traditional Chinese Pigments.pptx]]
#Topic 182: Chinese Economy: rich businessmen (Fu Sihui) [[Media:Rich_Businessmen_Spring_2025.pptx]]
#Topic 156: Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick p. 1491 (Xiao Zixin) [[Media:Tanghulu_Spring_2025.pptx]]
#Topic 138: Social: Round Table Culture 1317 (Wu Jiating) [[Media:Round_Table_Culture_Spring_2025.pptx]]
#Topic 174: Jiaozi (Liu Pei) [[Media:Dumplings_Spring_2025.pptx]]
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing)

=Session 05 Fri Mar 21 14:30-16:10 room 613 - Student presentations=
#Topic 50: Games: Go 围棋 462（Zhao Qi） [[Media:Weiqi_Go_Spring_2025.pptx]]
#Topic 110:Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)[[Media:Opera Peking Opera Actor Mei Lanfang.pptx]]
# Topic 131: Silk and porcelain: Silk (Fei Xinyu) [[Media:Silk_Spring_2025.pptx]]
# Topic 224: Chinese Food：Jiangxi Cuisine（赣菜）(Liao Dan) [[Media:Jiangxi_Cuisine.pptx]]
# Topic 169: Cuisine: Luosifen 1593 (Chen Sisi) ） [[Media:Luosifen_Spring_2025.pptx]]
# Topic 167: History: Wang Shouren 1573 （Lv Jiahao)[[Media:History_Wang_Shouren_.pptx]]
# Topic 183: Jiangxi Gan Opera （Wang Xinyu） [[Media:Jiangxi Gan opera.pptx]]
# Topic 165: Worship: Chinese Incense Culture (She Xiao) [[Media:Chinese Incense Culture.pptx]]
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing) [Media: Silk and Porcelain]

=Session 06 Fri Mar 28 14:30-16:10 room 613 - Student presentations=

#Topic 188:Mobile Games 手游 1783 （Du Jiangping）[[Media:Mobile_Game.pptx]]
#Topic 191:Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）)[[Media:Aesthetic_ideals_and_social_customs-_The_Culture_of_Flowers.pptx]]
#Topic 193:Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)
#Topic 195:Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)[[Media: Cuju.pptx]]
#Topic 202:The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)[[Media: The Legend of Zhen Huan.pptx]]
#Topic 203:Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)[[Media: Chinese Horror Movies.pptx]]
#Topic 185:Opera: Huangmei opera 1752 （Chu Hanqi）)[[Media: Huangmei Opera.pptx]]
#Topic 181:Animals：Golden Monkey 1712（Xiao Yawen）
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]

=HOLIDAY Session 07 Fri Apr 04 14:30-16:10 room 613 - Student presentations=
清明节4月4日——4月6日
=Session 08 Fri Apr 11 14:30-16:10 Zhishan Bldg. room 303 - Student presentations=
#Topic 133:Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing）
#Topic 179:Traditional and Modern Views on Marriage and Love（Liu Yunxi）[[Media:Traditional and Modern Views on Marriage and Love .pptx]]
#Topic 181:Animals：Golden Monkey(Xiao Yawen)
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]
#Topic 204:Stand-up comedy 单口喜剧 1845（Huang Sinan）
#Topic 220:Rice cake 年糕 (Dong Jiating)
#Topic 208:Chinese traditional ornament: Buyao(Yang Jing)[[Media:Chinese Traditional Ornament-Buyao.pptx]]
#Topic 209:Tofu meatball with nia blood(Li Ting2)[[Media:Pig_Blood_Balls.pptx]]
#Topic 212:Education：training Schools （教育：补习班） 1845 (Huang Yixuan2) [[Media:Training classes .pptx]]

=Session 09 Fri Apr 18 14:30-16:10 room 613 - Student presentations=
#Topic 213: Chinese Dreamcore (Zhang Zixi)[[Media:Chinese Dreamcore.pptx]]
#Topic 215: Live-streaming e-commerce (Tao Yao)[[Media:Live-Streaming E-Commerce.pptx]]
#Topic 216: The Story of Ming Lan (Ye Sitong)[[Media:The Story of Minglan.pptx]]
#Topic 218: Guangdong Herbal tea (Gao Xiaoqing)
#Topic 219: Chinese traditional art form：Seal carving（篆刻） (Huang Qiaoqiao)[[Media:Seal carving.pptx]]
#Topic 207: Shan Dong Cuisine (Lu Wei) [[Media:Lu_Wei-207-Shandong_Cuisine.pptx]]
#Topic 221: Zhongyuan Festival (Ou Huang)[[Media:The Zhongyuan Festival.pptx]]
#Topic 223: The Return of the Pearl Princess (Lu Jiahui)[[Media:The Return of the Pearl Princess.pptx]]

=Session 10 Fri Apr 25 14:30-16:10 room 613 - Student presentations=
#Topic 217: Cha Bai Xi/Tea Latte Art（茶百戏）(Yang Jiahong)[[Media:ChaBaiXi.pptx]]
#Topic 225: Cun Chao": China's village football league（“村超”：中国乡村足球联赛）(Shen Shuai)
#Topic 227: Chinese Bossy Fictions & Micro-drama（中国式霸总小说&短剧） 1845 (He Yunfeng)[[Media:Chinese_Bossy_Fictions_and_Microdramas.pptx]]
#Topic 229: Jingdezhen Porcelain(Xiao Luyu)[[Media:Jingdezhen Porcelain.pptx]]
#Topic 230: Gayageum（伽倻琴）(Zhang Meiling) [[Media:Gayageum.pptx]]
#Topic 231: The plague and couplet in Chinese garden(Wang Yuxin)[[Media:The Plague and Couplets in Chinese Garden.pptx]]
#Topic 232: Sun Wukong(Li Yuan)[[Media:0425 Sun Wukong.pptx]]
#Topic 234: Dragon Lantern Dance(Jin Yichen)[[Media:Jin Yichen Dragon Lantern Dance.pptx]]
#Topic 235: Bamboo Weaving(Chen Anqi)[[Media:Bamboo Weaving.pptx]]
#Topic 236: Landscapes and Tourism: Harbin Ice and Snow World(Xu Xinwen)[[Media:Harbin Ice and Snow World.pptx]]

==Please enroll in ai platform==
Please enroll (register) in the platform https://dcg.de/ai/

=HOLIDAY Session 11 Fri May 02 14:30-16:10 room 613 - Student presentations=
劳动节5月1日——5月5日

=Session 12 Tue May 06 10:00-11:40 room 613 - Student presentations=
#Topic 238: Three Famous Chinese Mountains(Liu Chang)
#Topic 239: Female emperor-Wu Zetian(女皇武则天)(Song Xin) [[Media:Wu Zetian.pptx]]
#Topic 240: Clay sculpture (泥塑）(Chen Lin)[[Media:Clay Sculpture.pptx]]
#Topic 242: Hunan Rice Noodles(Gong Wei)[[Media:Hunan Rice Noodles.pptx]]
#Topic 244: Chinese Popular Memes(中国网络流行热梗）(Xiao Yikang)[[Media:Chinese popular Memes.pptx]]
#Topic 245: Douzhi (豆汁)(Li Linyao)[[Media:Douzhi.pptx]]
#Topic 246: New Year Wood-block Paintings(Du Yuan)[[Media:Du Yuan New Year Wood-block Painting.pptx]]
#Topic 247: Carved lacquer（雕漆）(Liu Qi)[[Media:Carved lacquer.pptx]]
#Topic 237: Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan)(Li Zihan)

==Regarding Wu Zetian‘s blank Steele==
关于武则天的“无字碑”（又称“无字碑记”）为何没有刻字，学界和民间流传着几种主要的假设：
#功过自有后人评说（最广为流传）：武则天希望后世自己来评价她的一生，不愿由自己或当时的人定论。这种说法强调了她的自信与超越常规。
#避讳批评或争议：武则天是中国历史上唯一的女皇帝，争议颇多。她可能认为无论写什么内容都容易引发非议，因此选择不刻字以避免争议。
#彰显佛教思想：她信奉佛教，而佛教讲究“空”与“无”，无字碑可能象征“空性”或“无常”，体现她的宗教哲学。
#未来自我书写：也有人猜测她原计划晚年或死前再刻碑文，但去世后未及实现，遂留下空碑。
#彰显权力与独特性：无字碑作为一种非同寻常的表达形式，也可视为权力和个性的象征，显示她与众不同的统治地位。

⸻

English Translation:

There are several main hypotheses about why Wu Zetian’s stele (often called the “Wordless Stele”) bears no inscription:
#“Let future generations judge” (most popular view): Wu Zetian may have wanted her life and legacy to be judged by later generations rather than writing her own praise. This interpretation highlights her confidence and forward-thinking.
#To avoid criticism or controversy: As the only female emperor in Chinese history, Wu Zetian was a controversial figure. She may have felt that any written content could provoke criticism, so she left it blank.
#Reflecting Buddhist philosophy: A devout Buddhist, she may have chosen to leave the stele blank as a symbol of “emptiness” or impermanence, ideas central to Buddhist thought.
#Intended to write later: Some believe she planned to inscribe it later in life but passed away before doing so, leaving the monument unfinished.
#Symbol of power and uniqueness: A blank stele could also serve as a unique and powerful statement, emphasizing her exceptional status and breaking with traditional forms.

=Session 13 Fri May 09 14:30-16:10 room 613 - Student presentations=
#Topic 248: Jing Gang Mountain (井冈山）(Yu Jingfang) [[Media:Jing_Gang_Mountain_Spring_2025.pptx]]
#Topic 251: Rice noodle roll (Li Mingfeng)[[File:Rice Noodle Roll.pptx]]
#Topic 252: Traditional Cuisine: Northeastern Chinese Cuisine (Liu Shutian)[[Media:Northeastern Chinese Cuisine.pptx]]
#Topic 253: Yuelu Mountain (Chen Ting) [[Media:Yuelu_Mountain.pptx]]
#Topic 254: Traditional Crafts：Tie-Dye (Zhang Qi)[[Media:Traditional_Crafts_Tie-Dye.pptx]]
#Topic 255: Chinese-style sun protection (Zhao Yashi)[[ File:Chinese-style Sun Protection.pdf]]
#Topic 256: Danmu（弹幕）(Zhou Le)[[Media:Danmu.pptx]]
#Topic 259: Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua (Zhou Tianyi)[[Media:Voices of Chinese Female Writers.pptx]]
#Topic 214: Luban China's inventor (Cai Yichun)[[Media:Luban_China's_Inventor.pptx]]

=Session 14 Fri May 23 14:30-16:10 room 613 - Student presentations=
#Topic 262: The Four Pillars of Destiny(Li Jiayi) [[Media:Eight Characters.pptx]]
#Topic 263: Shaolin Temple(Zuo Fang) [[Media:Shaolin Temple.pptx]]
#Topic 265: Cuisine: Changde spicy salted duck(Xing Xueqing)[[Media:Changde spicy salted duck.pptx]]
#15:25-15:30 Topic 266: Hui Culture (徽文化)(Liu Jianan)[[Media:Hui Culture.pptx]]
#15:30- Topic 267: Ma Zu Culture (妈祖文化)(Yan Jidong)[[Media:Mazu culture.pptx]]
#15:35- Topic 268: Table manner(Luo Yan)[[Media:Table manner.pptx]]
#15:40- Topic 270: Yingge Dance(Jiang Xinyue)[[Media:Yingge Dance.pptx]]
#15:45- Topic 271: Palace Lantern(Shao Keyuan)[[Media:Palace_Lantern.pptx]]
#15:50- Topic 272: Chinese Endearing Terms(Zeng Zhi)[[Media:Chinese Endearing Terms.pptx]]

15:55-16:10 Check final exam paper topics

=Session 15 Tue May 27 10:00-11:30 中和楼 213 (moved from Fri May 30 14:30-16:10 room 613) - Student presentations=
#Topic 273: Changsha Stinky Tofu（长沙臭豆腐）(Luo Sicheng)[[Media:Changsha Stinky Tofu.pptx]]
#<nowiki>Topic 274:</nowiki> God of wealth(Liu Ying)[[Media:God of Wealth.pptx]]
#Topic 275: Zhua zhou (抓周）(Zeng Xiaohui) [[Media:Zhuazhou.pptx]]
#Topic 276: Nail art(Luo Jiaxin)[[Media:Nail_Art.pptx]]
#Topic 277: Mirror(Cheng Sixiang)[[Media:Mirror_Cheng Sixiang.pptx]]
#Topic 278: The Beef Board Noodles(Yan Xiang)[[Media:Beef Board Noodles.pptx]]
#Topic 279: Huo Qubing(Luo Jingyan)
#Topic 280: Chinese Courtyard Houses（中国四合院）(Guo Cili)[[Media:Chinese Courtyard Houses-Guo Cili.pptx]]
#Topic 281: yangqin(Dai Yexun)[[Media:Yangqin.pptx]]

=Session 16 Fri Jun 6 14:30-16:10 room 613=
#Topic 282: Black Myth: Wukong (Chen Zhen)
#Topic 283: Guangdong Morning Tea Culture (Yuan Xiaolin)[[Media:Guangdong_Morning_Tea.pptx]]
#Topic 283: Guangdong Morning Tea Culture （广东早茶文化）(Zheng Jinlian)[[Media:Guangdong Morning Tea Culture-Zheng Jinlian.pptx]]
#Topic:(Luo Guoqiang) Liuyang Fireworks

Liuyang Fireworks
“When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.
The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.
A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.
However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.

Terms and expressions
luminous 发光的
craftsmanship手艺，技艺
artisan工匠，手艺人
imperial朝廷的
leverage利用
crane无人机
resplendent辉煌的，灿烂的
beacon灯塔，信标
ingenuity心灵手巧

Questions
1.Why is Liuyang called “Home of Chinese fireworks”?
2.How did Li Tian invent the fireworks?
3.What did the locals address the environmental challenges of fireworks?
4.What do you know about the fireworks show held at the sky theater?
Answers
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue.

AI Statement
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.

浏阳烟花
“火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。
浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。
千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。
然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。

问题
1.为什么浏阳被称为 “中国烟花之乡”？
2.李畋是如何发明烟花的？
3.当地人如何应对烟花带来的环境挑战？
4.你对天空剧院举办的烟花秀有什么了解？
答案
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。

参考文献
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.

AI使用说明：
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。

=Deadline extended to June 20, 2025 - Final Exam=
<span style="color:red">Please upload your ppt if you not have done so so far.</span>
[[Media:282_Black_Myth_Wukong_Chen_Zhen.pptx]]

Topic 196:[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]

[[Media:ChaBaiXi.pptx]]

==Grading Criteria for Powerpoint Presentations==
#Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like "good" or "best", but did it instead use vocabulary like "fascinating", "surprising" etc. and also indicated to whom it is fascinating/surprising etc. and why?
#Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)
#Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?
#Was the presentation appropriate to the topic?
#Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?
#Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?
#Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?
#Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?
#Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?
#Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?
#Did you present your ppt file in the full screen mode?
#Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?
#Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?

Liuyang Fireworks
“When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.
The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.
A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.
However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.

Terms and expressions
luminous 发光的
craftsmanship手艺，技艺
artisan工匠，手艺人
imperial朝廷的
leverage利用
crane无人机
resplendent辉煌的，灿烂的
beacon灯塔，信标
ingenuity心灵手巧

Questions
1.Why is Liuyang called “Home of Chinese fireworks”?
2.How did Li Tian invent the fireworks?
3.What did the locals address the environmental challenges of fireworks?
4.What do you know about the fireworks show held at the sky theater?
Answers
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue.

AI Statement
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.

浏阳烟花
“火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。
浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。
千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。
然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。
自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。

问题
1.为什么浏阳被称为 “中国烟花之乡”？
2.李畋是如何发明烟花的？
3.当地人如何应对烟花带来的环境挑战？
4.你对天空剧院举办的烟花秀有什么了解？
答案
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。

参考文献
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.

AI使用说明：
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。

File:Science and Technology- The culture of Chinese Electric Vehicles.pptx

2025-11-24T10:56:56Z

Deng Xin:

Chinese Language and Culture - 2025

2025-11-24T10:54:13Z

Deng Xin: /* 2025-10-30 (周四) - Completed */

Contents from spring (will be updated for fall):

Welcome to our course website [[Chinese Language and Culture, Spring 2025]]!

=Overview about this semester's student presentations=

== 📅 Presentation Schedule ==

=== 2025-10-16 (周四) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Luó Yǔyān || 罗语嫣 || 202570081748 || 275. Zhuazhou [[Media:Zhuazhou_2025.pptx]]
|-
| 2 || Qū Yuèníng || 曲悦宁 || 202570081750 || 267. Mazu culture
|-
| 3 || Lǐ Zhuóshàn || 李卓善 || 202570081692 || 282. Black Myth: Wukong [[Media:Black Myth: Wukong_2025.pptx]]
|-
| 4 || Zhāng Mǐnjié || 张敏杰 || 202570081730 || 153. Traditional Cuisine: Eight Major Cuisines of China [[Media:Eight Major Cuisines of China_2025.pptx]]
|-
| 5 || Qín Míngwén || 秦铭雯 || 202570081704 || 19. Twelve Animals of the Chinese Zodiac [[Media:Twelve Animals of the Chinese Zodiac_2025.pptx]]
|-
| 6 || Zēng Lín || 曾琳 || 202570081670 || 27. Chinese Writing: Calligraphy [[Media: calligraphy 2025.pptx]]
|-
| 7 || Dèng Xuě || 邓雪 || 202570081742 || Panda
|-
| 8 || Guō Xiǎopèi || 郭晓佩 || 202570081678 || 25. Body movements performance: traditional Chinese dance[[Media:Body movements performance: traditional Chinese dance]]
|-
| 9 || Zhāng Xiāorán || 张潇然 || 202570081759 || Chinese Ancient Weapons
|}

=== 2025-10-23 (周四) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Zēng Língkǎi || 曾凌楷 || 202570081774 || 213. Chinese Dreamcore (中式梦核)
|-
| 2 || Chén Kěxīn || 陈可心 || 202570081671 || The Five Famous Mountains [[Media:The_Five_Famous_Mountains_2025.pptx]]
|-
| 3 || Liú Jiāqí || 刘嘉琪 || 202570081696 || Chinese liquor culture
|-
| 4 || Wáng Guóshū || 王国姝 || 202570081753 || Red envelope and lucky money
|-
| 5 || Chén Qiānyùn || 陈仟运 || 202570081673 || 203. Chinese horror movies 中式恐怖片 [[Media:Chinese_horror_movies_2025.pptx]]
|-
| 6 || Hé Yí || 何怡 || 202570081743 || 262. The four pillars of destiny [[Media:The four pillars of destiny.pptx]]
|-
| 7 || Zhāng Méiróng || 张梅容 || 202570081729 || 227. Chinese Bossy Fictions & Micro-drama (中国式霸总小说&短剧)
|-
| 8 || Lǐ Wénqīng || 李文清 || 202570081690 || 132. Porcelain [[Media:Chinese Porcelain.pptx]]
|-
| 9 || Liú Zǐlíng || 刘紫玲 || 202570081699 || 185. Opera: Huangmei opera 黄梅戏
|}

=== 2025-10-24 (周五) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Wēng Lánlín || 翁岚淋 || 202570081712 || 217. Cha Bai Xi / Tea Latte Art (茶百戏) [[Media:Cha_Bai_Xi_2025.pptx]]
|-
| 2 || Huáng Yàngyàng || 黄样样 || 202570081682 || 234. Dragon Lantern Dance [[Media:Dragondance.pptx]]
|-
| 3 || Lǐ Yòu || 李又 || 202570081691 || Kite-flying (放风筝)
|-
| 4 || Mǎ Yījiāo || 马一礁 || 202570081700 || 242. Hunan Rice Noodles (湖南米粉)
|-
| 5 || Zhū Zhū || 朱珠 || 202570081738 || 37. Confucianism: Classical Philosophy-Reading the Analects
|-
| 6 || Wáng Rǎnrǎn || 王冉冉 || 202570081709 || Shandong cuisine 鲁菜
|-
| 7 || Yáng Shūwén || 杨淑雯 || 202570081722 || Traditional Cuisine: Breakfast Culture of Wuhan [[Media: Breakfast_Culture_of_Wuhan_2025.pptx]]
|-
| 8 || Méi Xīléi || 梅希雷 || 202570081701 || 69. Language: Chinese Dialects [[Media:Language: Chinese Dialects.pptx]]
|-
| 9 || Liú Huì || 刘慧 || 202570081695 || 204. Stand-up Comedy [[Media:Stand-up Comedy.pptx]]
|}

=== 2025-10-30 (周四) - Completed ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Cáo Wén || 曹文 || 202570081669 || 171. Science and Technology: Taobao（淘宝）
|-
| 2 || Chén Míngbō || 陈明菠 || 202570081672 || Education: training Schools
|-
| 3 || Dèng Xīnyǔ || 邓欣雨 || 202570081674 || 253. Yuelu mountain 岳麓山[[Media:Yuelu Mountain（岳麓山）.pptx]]
|-
| 4 || Dèng Xīn || 邓鑫 || 202570081675 || 196. Science and Technology: The culture of Chinese Electric Vehicles [[Media:Science and Technology: The culture of Chinese Electric Vehicles.pptx]]
|-
| 5 || Fāng Xiān || 方鲜 || 202570081676 || 100. Money Culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) [[Media: Money Culture Currency, Jiaozi (A Paper Currency in Northern Song Dynasty).pptx]]
|-
| 6 || Fú Róng || 符蓉 || 202570081677 || 225. "Cun Chao": China's village football league（"村超"：中国乡村足球联赛）
|-
| 7 || Guō Yùróng || 郭玉熔 || 202570081679 || 14. Architecture: Fengshui in Chinese architecture [[Media:Fengshui_in_Architecture_2025.pptx]]
|-
| 8 || Hè Jìngtóng || 贺婧童 || 202570081680 || 13. Three Great Towers in China
|-
| 9 || Hú Lěi || 胡磊 || 202570081681 || 193. Science and Technology: Buy together (PDD)[[Media:Science and Technology(PDD).pptx]]
|-
| 10 || Huáng Yáo || 黄瑶 || 202570081683 || Cheongsam
|-
| 11 || Martin Woesler || 吴漠汀 || xxx || Teacher presentation [[Media:02.pptx]]
|}

=== 2025-11-06 (周四) - 共 9 个演讲 ===

周四换成：6 Wáng Zǐxīn 王紫新 202570081710 138.Round Table Culture；

周五换成：7 Líng Xīaoyáo 凌逍遥 202570081693 43.Chinese Folk Argot

Teacher presentation [[Media:02a.pptx]]

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Huáng Yīlín || 黄伊琳 || 202570081684 || Chinese incense culture
|-
| 2 || Jiǎng Kèyǔ || 蒋克雨 || 202570081686 || 221. Zhongyuan festival [[Media:Zhongyuan_Festival_2025.pptx]]
|-
| 3 || Kǒng Xiángyǎ || 孔祥雅 || 202570081687 || 266. Hui culture [[Media:Hui_culture_2025.pptx]]
|-
| 4 || Lǐ Mèngxiá || 李孟霞 || 202570081688 || 243. Chinese names
|-
| 5 || Lǐ Pàn || 李盼 || 202570081689 || 175. Aesthetic ideals and social customs: the Photo Retouching Culture in China
|-
| 6 || Wáng Zǐxīn || 王紫新 || 202570081710 || 138.Round Table Culture [[Media:Round_Table_Culture_2025.pptx]]
|-
| 7 || Liú Dān || 刘丹 || 202570081694 || 232. Sun Wukong (孙悟空) [[Media:Sun_Wukong_2025.pptx]]
|-
| 8 || Liú Xīn || 刘欣 || 202570081697 || 170. Paper cutting
|-
| 9 || Liú Yuán || 刘缘 || 202570081698 || Language: Hakka Dialect 1845
|}

=== 2025-11-07 (周五) - 共 10 个演讲 ===

Forum Discussion: Concept of Tianxia https://dcg.de/ai/uni/chinese_language_culture.php#tianxia

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Pān Liànyàn || 潘恋艳 || 202570081702 || 283. Guangdong Morning Tea Culture [[Media:Guangdong morning tea.pptx]]
|-
| 2 || Péng Xiāngrú || 彭湘茹 || 202570081703 || 5. Aesthetic ideals and social customs: Crying Marriage of Tujia [[Media:Crying Marriage of Tujia.pptx]]
|-
| 3 || Qū Yìyǐng || 曲奕颖 || 202570081705 || 216. The Story of Ming Lan 知否知否应是绿肥红瘦
|-
| 4 || Rèn Yàrú || 任亚茹 || 202570081706 || 63. Mogao Grottoes
|-
| 5 || Rèn Yíngyíng || 任盈盈 || 202570081707 || 263. Shaolin Temple
|-
| 6 || Shū Yǔlù || 舒雨璐 || 202570081708 || 133. Silk and porcelain: Celadon and Celadon Song《青花瓷》
|-
| 7 || Líng Xiāoyáo || 凌逍遥 || 202570081693 || 70. Chinese folk argot
|-
| 8 || Wèi Fāngxīn || 魏方鑫 || 202570081711 || 152. Traditional Cuisine: Chopsticks [[Media:Chopsticks_2025.pptx]]
|-
| 9 || Wú Hóngpíng || 吴洪萍 || 202570081713 || 31. Chinese clothing [[Media:Chinese Clothing_2025.pptx]]
|-
| 10 || Xiàng Xīnlěi || 向馨磊 || 202570081714 || 179. Traditional and Modern Views on Marriage and Love
|}

=== 2025-11-13 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Xiàng Xuěbīng || 向雪冰 || 202570081715 || TBD - Xiàng Xuěbīng
|-
| 2 || Xiào Sūqín || 肖苏秦 || 202570081716 || 197. Chinese tradition culture: The culture of Ronghua-Velvet Flowers 绒花
|-
| 3 || Xióng Ruòyáo || 熊若瑶 || 202570081717 || 169. Cuisine: Luosifen
|-
| 4 || Yán Zhéwén || 严哲文 || 202570081718 || 9. Architecture: The Forbidden City
|-
| 5 || Yáng Hàodān || 杨皓丹 || 202570081719 || 209. Tofu meatball with pig blood(猪血丸子）
|-
| 6 || Yáng Jīnyǔ || 杨金雨 || 202570081720 || 96. Medicine: TCM - The Development of Chinese Medicine
|-
| 7 || Yáng Jìngwèi || 杨婧蔚 || 202570081721 || 45. Facial Make-up: Face Changing in Sichuan Opera [[Media:Facial Make-up Face Changing in Sichuan Opera.pptx]]
|-
| 8 || Yáng Xīrán || 杨晰然 || 202570081723 || 191. Aesthetic ideals and social customs: The Culture of Flowers [[Media: 191. The Culture of Flowers.pptx]]
|-
| 9 || Yáng Yǔxuān || 杨宇轩 || 202570081724 || 20. Milk tea 奶茶[[Media:Milk Tea-.pptx]]
|-
| 10 || Yì Yǎlán || 易雅兰 || 202570081725 || 235.Bamboo Weaving 竹编
|}

=== 2025-11-20 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Yú Chēn || 余琛 || 202570081726 || 174. Traditional Cuisine: Jiaozi 饺子
|-
| 2 || Yuè Ziháo || 岳子豪 || 202570081727 || 108. Opera: Peking Opera (京剧)
|-
| 3 || Zhāng Lì || 张丽 || 202570081728 || 180. Tangyuan (汤圆)[[Media:Tangyuan-.pptx]]
|-
| 4 || Zhāng Shuàichāo || 张帅超 || 202570081731 || Ancient Chinese education
|-
| 5 || Zhāng Yǔméng || 张雨蒙 || 202570081732 || 208. Chinese traditional ornament: Buyao (步摇)
|-
| 6 || Zhào Jǐntāo || 赵锦涛 || 202570081733 || Culture of Chinese Electric Car
|-
| 7 || Zhào Mǐn || 赵敏 || 202570081734 || Gender: Wu Zetian: The Only Female Emperor of Imperial China
|-
| 8 || Zhào Yíxiāo || 赵怡潇 || 202570081735 || 205. Bride-price
|-
| 9 || Zhèng Shān || 郑珊 || 202570081736 || 278. The Beef Board Noodle
|-
| 10 || Zhōu Wénxuān || 周文萱 || 202570081737 || 23. Body movement performance: Chinese Lion Dancing [[Media: Chinese Lion Dance.pptx]]
|}

=== 2025-11-27 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Zhù Yèhuī || 祝烨晖 || 202570081739 || 251. Rice Noodle Roll 肠粉
|-
| 2 || Chén Yǎqí || 陈雅琪 || 202570081740 || 157. Traditional Cuisine—hotpot
|-
| 3 || Chén Yǔfēi || 陈宇飞 || 202570081741 || 91. Martial Arts: Wushu
|-
| 4 || Hé Yǐng || 何颖 || 202570081744 || 276. Nail art (美甲)
|-
| 5 || Huáng Yǎqiàn || 黄雅倩 || 202570081745 || 93. Medicine: Traditional Chinese Medicine (TCM)
|-
| 6 || Lín Zhǐyí || 林芷怡 || 202570081746 || 92. Frolics of the Five Animals (wuqinxi)
|-
| 7 || Liú Kāngyí || 刘康怡 || 202570081747 || 112. Huagu Opera (花鼓戏)
|-
| 8 || Lǚ Píng || 吕萍 || 202570081749 || 102. Music and instruments: guzheng
|-
| 9 || Shěn Yàn || 沈燕 || 202570081751 || 241. Abacus (珠算)
|-
| 10 || Tán Tíngtíng || 谭婷婷 || 202570081752 || 202. The Legend of Zhen Huan《甄嬛传》
|}

=== 2025-12-04 (周四) - 共 10 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Wèi Méng || 魏萌 || 202570081754 || Zhang Zhongjing
|-
| 2 || Xiè Xuán || 谢璇 || 202570081755 || 02. Aesthetic ideals and social customs: Chinese marriage customs (中式婚礼)
|-
| 3 || Yáng Tíng || 杨婷 || 202570081756 || 254. Traditional Crafts: Tie-Dye
|-
| 4 || Yáng Yǔqíng || 杨雨晴 || 202570081757 || 259. Female writers
|-
| 5 || Yáng Yuàn || 杨媛 || 202570081758 || 188. Science and Technology: Mobile Games (手游)
|-
| 6 || Zhāng Yuè || 张悦 || 202570081760 || 265. Cuisine: changed spicy salted duck
|-
| 7 || Zhōu Xuán || 周璇 || 202570081761 || 186. The "reference" of Chinese Music (中国音乐的"借鉴")
|-
| 8 || Zhōu Yáng || 周洋 || 202570081762 || 148. Handcraft—Chinese knots
|-
| 9 || Guō Yǔtíng || 郭雨婷 || 202570081763 || 238. Three famous chinese mountains 中国三山
|-
| 10 || Jiāng Wǎnlíng || 姜宛灵 || 202570081685 || 1.Geographic Nature as a Basis for Cultural Development
|}

=== 2025-12-11 (周四) - 共 9 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Lǐ Fán || 李凡 || 202570081764 || TBD - Lǐ Fán
|-
| 2 || Péng Lùxī || 彭露曦 || 202570081765 || 250. Language: Hakka Dialect (客家话)
|-
| 3 || Hú Mínghào || 胡明浩 || 202570081766 || 270. The Yingge Dance (英歌舞)
|-
| 4 || Huáng Lèlè || 黄乐乐 || 202570081767 || 6.The Four Most Handsome Men in Ancient China
|-
| 5 || Jiāng Jiāyǔ || 姜佳宇 || 202570081768 || 224. Jiangxi Cuisine (赣菜)
|-
| 6 || Liáng Yǔtóng || 梁羽彤 || 202570081769 || 256. Danmu (弹幕)
|-
| 7 || Péng Ruǐmiáo || 彭蕊苗 || 202570081770 || 213. Chinese Dreamcore (中式梦核)
|-
| 8 || Qín Níng || 秦宁 || 202570081771 || 212. Education: training Schools (教育：补习班)
|-
| 9 || Wú Jǐnxuán || 吴瑾璇 || 202570081772 || 274. God of Wealth (财神)
|}

=== 2025-12-18 (周四) - 共 8 个演讲 ===

{| class="wikitable"
|-
! Nr. !! Name (Pinyin) !! 中文 !! 学号 !! Topic
|-
| 1 || Yǐn Ziháo || 尹子豪 || 202570081773 || TBD - Yǐn Ziháo
|-
| 2 || Chén Yǔjiā || 陈雨佳 || 202570081775 || 203. Beverages: Tea
|-
| 3 || Wāng Jīnyán || 汪金妍 || 202570081776 || 158. Traditional Cuisine: The Art of Chinese Cooking
|-
| 4 || Yì Yǔtíng || 易雨婷 || 202570081777 || 268. Table manners
|-
| 5 || Hán Jiāyàn || 韩佳燕 || 202570081778 || 236. Landscapes and Tourism: Harbin Ice and Snow World
|-
| 6 || Liào Rútíng || 廖如婷 || 202570081779 || 169. Cuisine: Luosifen
|-
| 7 || Wáng Huìān || 王慧安 || 202570081780 || 128. TikTok (Douyin)
|-
| 8 || Wú Héng || 吴姮 || 202570081781 || 215. Live Streaming E-commerce (直播电商)
|}

=Session 1 Thu Sep 25 19:00-21:35 room 613 - Organizational issues=

==What we learn in this class==
*We learn about Chinese culture from international, especially Western perspective.
*We learn about cultural phenomena, traditional Chinese culture.
*We learn English and Chinese terminology in the area of Chinese culture.
*We learn to think critically about cultural traditions and to appreciate the benefits from cultural traditions.
*We learn how to determine the location and role of Chinese culture within global culture.
*We learn basics of theories and models of intercultural communication and comparison.
*We learn the appreciate and respect the diversity of multipolar cultures and of integration.
*We become aware of the dangers of cultural discrimination (colonialism, religious missions, imperialism etc.).

==Students' contribution==
*Every student needs to prepare the textbook texts of the respective chapters in the textbook ahead each week of class.
*Every student selects a topic, prepares 1 pptx presentations of 5 min. (without AI, and please indicate references and an AI statement at the end of the presentation) and a interactive quiz for everybody to take live in class with results shown after all will have answered. The topics and contents of the sessions are determined by the selection of the students.
*For the final exam, you write another chapter of the textbook in both Chinese and English, with "Terms and Expressions", References, Questions and Answers, Statement regarding AI

==Textbook==
You will receive the textbook for our class. We need a volunteer who integrates the last 92 new chapters into the word file. After tha, you will receive an updated version of the textbook. There are 283 topics of our textbook. Here you find all topics in the order of the book and with the names of the students who will translate the chapters into Chinese. Please select two topics by writing your name behind it and by setting it in '''bold'''. These topics will be presented in the form of a powerpoint presentation.

==Agreement on use of classroom time==
Should we read the texts in class or should the students read the text ahead of class (especially learning the terms and expressions) and come to class prepared? How should we use our classroom time? (presentations, quizzes, discussions, exercise to translate adhoc an unknown text from the same area)

----
==Homework for every session==
Please prepare the topics of the following session by reading the respective texts in the textbook (if you have not much time, you can read it in Chinese), learn the vocabulary and make yourself familiar with the questions asked under the text.

==Teacher presentation: Introduction to Culture==
[[Media:01_Chin_Lang_Cult_2025.pptx]]

[[Media:02_Chin_Lang_Cult_2025.pptx]]

==Homework for Session 2==
Please register on the Wiki and wait for the teacher to approve. You can click on https://bou.de/u and then "Register" in the top right corner, then input two times your pinyin name for username and real name in the way "Wang Jianguo", type in some info about yourself and submit the form with accepting the terms and conditions. More detailed instructions for registration you find in the powerpoint presentation which you can download from here ("Teacher presentation").

==Prepare ppt (10 students)==
Grading Criteria for Powerpoint Presentations

Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like "good" or "best", but did it instead use vocabulary like "fascinating", "surprising" etc. and also indicated to whom it is fascinating/surprising etc. and why?

Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)

Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?

Was the presentation appropriate to the topic?

Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?

Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?

Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?

Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?

Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?

Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?

Did you present your ppt file in the full screen mode?

Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?

Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?

Please select one of the following chapters of our textbook by writing your name behind the topic to give a 20 minute presentation on, plus an interactive quiz: The first ten presenters will have to present in two weeks!

1. Geographic Nature as a Basis for Cultural Development 17

2. Aesthetic ideals and social customs: Chinese Marriage Customs 22

3. Aesthetic ideals and social customs: Habits, Ways of Contacting 31

4. Aesthetic ideals and social customs: Marriage-Accompanying Songs in Hunan 40

5. Aesthetic ideals and social customs: Crying Marriage of Tujia 49

6. Aesthetic ideals and social customs: The Four Most Handsome Men in Ancient China 63

7. Animals: Panda 71

8. Architecture 78

9. Architecture: The Forbidden City 89

10. Architecture: Four Famous Bridges 102

11. Architecture: Four Great Pavilions 113

12. Architecture: Shengjing Imperial Palace 124

13. Architecture: Three Great Towers in China 131

14. Architecture: Fengshui in Chinese Architecture 145

15. Army and weapons: Chinese Ancient Weapons 154

16. Army and weapons: Terracotta Army 163

17. Astrology: Chinese Astrology 170

18. Astrology: Calendar, The 24 Solar Terms 178

19. Astrology: Twelve Animals of the Chinese Zodiac 188

20. Beverages: Milk Tea 197

21. Beverages: Tea 203 (Zhang Mai)

22. Beverages: The Liquor Culture of Ancient China 209

23. Body movement performance: Chinese Lion Dancing 218

24. Body movement performance: Stilts 223

25. Body movement performance: Traditional Chinese Dance 230

26. Chinese Writing: Ancient Writing and Painting Tool, Writing Brush 236

27. Chinese Writing: Calligraphy 246 (Tang Yan)

28. Chinese Writing: The Evolution of Calligraphy 252

29. Chinese Writing: Chinese Characters 262

30. Chinese Writing: Chinese Characters and Scripts 276

31. Clothing: Chinese Clothing 283

32. Clothing: Batik (Lanran) 291

33. Clothing: Cheongsam 301

34. Confucianism: Confucian Culture 309

35. Confucianism: Chinese Traditional Culture-Five Constant Virtues 324

36. Confucianism: Classical Philosophy - Confucius and Confucianism 332

37. Confucianism: Classical Philosophy - Reading The Analects 339

38. Education: Ancient Chinese Education 350

39. Education: Historical Figures, The Four Talented Women of Ancient China 361

40. Education: Modern Chinese Education System 371

41. Education: The Nine-Grade Official Selection System in Wei, Jin, Southern and Northern Dynasties 386

42. Education: Yuelu Academy (One of the Four Most Prestigious Academies) 395

43. Facial Make-up 406

44. Facial Make-up: Cosmetics, Traditional Chinese Make-Up 413

45. Facial Make-up: Face Changing in Sichuan Opera 431

46. Fine Arts: Painting 440

47. Fine Arts: Bada Shanren and Qi Baishi 445

48. Fine Arts: Painting Riverside Scene at Tomb Sweeping Day 452

49. Fine Arts: Seal-cutting 459

50. Games: Go 围棋 462（Zhao Qi）

51. Games: Kite Flying 468

52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）

53. Garden Culture: Gardens 505

54. Garden Culture: Bonsai (Penjing) 511

55. Garden Culture: The Summer Palace 519（Li Mei）

56. Garden Culture: Qingming Riverside Landscspe Garden 526

57. Gender: Wu Zetian: The Only Female Emperor of Imperial China 535

58. History: Carl and Cixi 548

59. Interieur: The Folding Screen 552

60. Landscapes and Tourism: Four Buddhist Shrines 561

61. Landscapes and Tourism: Four State-Level Cultural Relics 573

62. Landscapes and Tourism: Landscape, Five Famous Mountains 585

63. Landscapes and Tourism: Mogao Grottoes 593

64. Landscapes and Tourism: The Culture of Mount Tai 606（Qin Yi)

65. Landscapes and Tourism: Canal Culture：The Grand Canal（The Peking-Hangzhou Grand Canal） 621

66. Landscapes and Tourism: The Ancient Tea Horse Road 635

67. Landscapes and Tourism: Tourism, Nanking-An Ancient Capital of Six Dynasties 642

68. Language: Chinese Language 649

69. Language: Chinese Dialects 660

70. Language: Chinese Folk Argot 669

71. Literature: Ancient literature - Chinese Classical Fairy Tales 681

72. Literature: Ancient literature - Chinese Mythology 688

73. Literature: Ancient literature - Classical Literature 699

74. Literature: Ancient Literature - Four satirical novels in ancient China 706

75. Literature: Ancient literature: Four Folk Stories of Ancient China 715

76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao)

77. Literature: Ancient Literature: The Classic of Mountains and Seas 748

78. Literature: Ancient literature: Yuefu 765

79. Literature: Premodern literature - China's Four Great Classical Novels 773

80. Literature: Premodern literature - Li Bai's “The River-Merchant's Wife: A Letter” and its translations 780

81. Literature: Premodern literature: Strange Stories from a Chinese Studio 786

82. Literature: Premodern literature: Tang-Song 794

83. Literature: Tang and Song - Classical Prose Movement of late Tang Dynasty and Song Dynasty 823

84. Literature: Modern Literature 832

85. Literature: Modern Literature: Qian Zhongshu (Ch'ien Chung-shu) 841（Miao Yunlong）

86. Literature: Modern and Contemporary Literature: Literature, Science Fiction, and Fantasy 848

87. Literature: Contemporary Literature 859

88. Martial Arts: Huo Yuanjia 865

89. Martial Arts: Qigong 868

90. Martial Arts: Taiji (Tai Chi) Shadow Boxing 873

91. Martial Arts: Wushu 885

92. Martial Arts: Frolics of the Five Animals (Wuqinxi) 890

93. Medicine: Traditional Chinese Medicine (TCM) 900

94. Medicine: TCM - Acupuncture and Moxibustion 907

95. Medicine: TCM - Diagnosis and Pharmacology 912

96. Medicine: TCM - The Development of Chinese Medicine 917

97. Medicine: TCM – The Chinese Medical Sage Zhang Zhongjing 924

98. Minority cultures: Lisu People and Daogan Festival of Lisu Ethnic Minority 934

99. Minority cultures: The Ethnic Minorities’ Costumes 941

100. Money culture: Currency, Jiaozi (A Paper Currency in Northern Song Dynasty) 952

101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang)

102. Music and instruments: Guzheng 975

103. Music and instruments: Pipa 986

104. Mythology: Gods and Immortals 996

105. Mythology: Huli-jing 1005

106. National Symbols: National Anthem 1018

107. National Symbols: National Flag 1026 （Liao Zuoyun）

108. Opera: Peking Opera 1035

109. Opera: Peking Opera Acrobatics 1043

110. Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)

111. Opera: Tea-picking Opera 1055

112. Opera: Hunan Flower-drum Opera (Huagu Opera) 1064

113. Philosophical Schools: Four Main Philosophical Schools 1076

114. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy – Daoism 1087

115. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading Tao Te Ching 1093

116. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Sutra of Hui-neng 1099

117. Philosophical Schools (Daoism, Buddhism, Legalism): Classical Philosophy - Reading The Importance of Living 1106

118. Philosophical Schools (Daoism, Buddhism, Legalism): Legalism 1119

119. Philosophy: Chinese Traditional Cultivation Culture 1129

120. Religion: Traditional Chinese Funeral Culture 1141

121. Religion: Buddhism 1155

122. Religion: Daoism 1170

123. Religion: Christianity 1175

124. Religion: Islam 1181

125. Science and Technology: Ancient Science and Technology 1185

126. Science and Technology: China's Four New Inventions 1191 (Yang Yue2)

127. Science and Technology: Compass 1217

128. Science and Technology: TikTok (Douyin) 1226

129. Science and Technology: Three Giant Home Appliance Enterprises In China 1235

130. Science and Technology: Four Domestic Mobile Phone Companies 1257

131. Silk and porcelain: Silk 1272 (Fei Xinyu)

132. Silk and porcelain: Porcelain 1277

133. Silk and porcelain: Celadon and Celadon Song 《青花瓷》歌词 1283(Wang Huaixing)

134. Silk Road - by land and by sea: Zhang Qian and the Silk Road 1291

135. Silk Road - by land and by sea: Zheng He and the Maritime Silk Road 1296

136. Silk Road - by land and by sea: Zheng He's Voyages 1300

137. Social: The Long-life Lock 1308

138. Social: Round Table Culture 1317 (Wu Jiating)

139. Stage entertainment: Crosstalk 相声 1325

140. Stage entertainment: Shadow Play 1332

141. Traditional Crafts: Carving 1340

142. Traditional Crafts: Chinese Jade Culture 1348

143. Traditional Crafts: Cloisonne 1363

144. Traditional Crafts: Embroidery 1369

145. Traditional Crafts: Shu Embroidery (Sichuan Embroidery) 1373

146. Traditional Crafts: Xiang Embroidery 1386（Zhang Huifang）

147. Traditional Crafts: Folk Art - Chinese Paper-cutting 1400

148. Traditional Crafts: Handcraft - Chinese Knots 1409

149. Traditional Crafts: Lacquerware 1418

150. Traditional Crafts: The Kingfisher Craft点翠 1423

151. Traditional Cuisine: Chinese Dining Etiquette 1436

152. Traditional Cuisine: Chopsticks 1450

153. Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)

154. Traditional Cuisine: Four Distinct Regional Cuisines 1473

155. Traditional Cuisine: Breakfast Culture of Wuhan 1480(Liu Peini)

156. Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick 1491(Xiao Zixin)

157. Traditional Cuisine: Hotpot 1501 (Cao Chunyang)

158. Traditional Cuisine: The Art of Chinese Cooking 1508

159. Traditional Cuisine: Two Famous Dishes 1514

160. Traditional Festivals 1518……

161. Traditional Festivals: Lattice on Ancient Chinese Windows 1525

162. Traditional Festivals: Spring Festival Couplets 1538

163. Westernization: The Eastward Spread of Western Learning 1544

164. Westernization: The Westernization Movement 1550

165. Worship: Chinese Incense Culture 1558 (She Xiao)

166. Economy: Chinese Currency Changes 1569

167. History: Wang Shouren 1573 Lv Jiahao

168. Martial Arts: Chinese Swordsman Spirit 1582

169. Cuisine: Luosifen 1593 （Chen Sisi)

170. Fine Arts: Chinese Paper Cutting 1601

171. Science and Technology: Taobao(淘宝) 1611

172. Traditional Craft: Bronze 1623

173. Entertainment: Deyunshe 德云社 1631

174. Traditional Cuisine: Jiaozi 1644 （Liu Pei）

175. Aesthetic ideals and social customs: the Photo Retouching Culture in China 1655

176. Traditional Crafts: Handcraft - Oil-paper Umbrella 1664

177. stage entertainment:Yuan drama 1676

178. Music and instruments: Erhu 1685

179. Traditional and Modern Views on Marriage and Love 1694 (Liu Yunxi)

180. Traditional Cuisine: Tangyuan 1701

181. Animals：Golden Monkey 1712（Xiao Yawen）

182. Chinese Economy: rich businessmen 1719 (Fu Sihui)

183. Opera: Chinese Local Operas 1727 （Wang Xinyu）

184. The Chinese tradition of ancestor worship 1740

185. Opera: Huangmei opera 1752 （Chu Hanqi）

186. The “reference” of Chinese Music 1759

187. Chinese Folk Art:Lion Dance 1767

188. Science and Technology: Mobile Games（手游） 1783(Du JIangping)

189. Clothing: Vintage Clothing 1790

190. Fine arts:Kunqu Opera 1798

191. Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）

192. National Belief: the Chinese Dream 1818

193. Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)

194. Aesthetic ideals and social customs：Marriage and Burial Customs of Tujia People 1845

195. Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)

196. Science and Technology: The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)

197. Chinese tradition culture: The culture of Ronghua—Velvet Flowers 绒花 1845

198. Stage entertainment: Northeast Errenzhuan (二人转) 1845

199. Traditional Crafts: Dough Sculpture 面塑 1845

200. Nanchang Relic Museum for Haihun Principality of Han Dynasty 1845

201. The culture of Grass cloth 夏布 1845

202. The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)

203. Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)

204. Stand-up comedy 单口喜剧 1845（Huang Sinan）

205. Bride-price（彩礼） 1845

206. Chinese science fiction movies 中国科幻片 1845

207. Shandong cuisine鲁菜 1845(Lu Wei)

208. Chinese traditional ornament: Buyao （步摇） 1845 (Yang Jing)

209. Tofu meatball with pig blood (猪血丸子) 1845 （Li Ting2）

210. Sunzi’s Art of War: Source for All Books on War (孙子兵法) 1845

211. The Temple of Heaven：Reverence with Awe and Gratitude（天坛） 1845

212. Education：training Schools （教育：补习班） 1845 (Huang Yixuan2)

213. Chinese Dreamcore (中式梦核) 1845 (Zhang Zixi)

214. Lu Ban, China’s inventor（中国发明家——鲁班） 1845 (Cai Yichun)

215. Live Streaming E-commerce（直播电商） 1845 (Tao Yao)

216. The Story of Ming Lan（知否知否，应是绿肥红瘦） 1845 (Ye Sitong)

217. Cha Bai Xi/Tea Latte Art (茶百戏) 1845 （Yang Jiahong2)

218. Guangdong Herbal tea（广东凉茶） 1845(Gao Xiaoqing)

219. Chinese traditional art form：Seal carving（篆刻） 1845(Huang Qiaoqiao)

220. Rice cake (年糕) 1845 （Dong Jiating）

221. Zhongyuan festival 1845 （Ou Huang）

222. Dulong: Facial tattoo (独龙族：纹面) 1845

223. The Return of the Pearl Princess（还珠格格） 1845 （Lu Jiahui）

224. Chinese Food：Jiangxi Cuisine（赣菜） 1845 (Liao Dan)

225. "Cun Chao": China's village football league（“村超”：中国乡村足球联赛） 1845 (Shen Shuai)

226. Landscapes and Tourism: Junshan Island (君山岛) 1845

227. Chinese Bossy Fictions & Micro-drama（中国式霸总小说&短剧） 1845 (He Yunfeng)

228. Chinese Traditional Medicine (中医药）——— Mortise and Tenon Joint（榫卯结构） 1845

229. Jingdezhen Porcelain 1845 (Xiao Luyu)

230. Gayageum（伽倻琴） 1845 (Zhang Meiling)

231. The plaque and couplet in Chinese garden（园林匾额对联） 1845 (Wang Yuxin)

232. Sun Wukong（孙悟空） 1845 （Li Yuan2）

233. Traditional Chinese Pigments（中国传统颜料） 1845 (Cao Yuan)

234. Dragon Lantern Dance（舞龙灯） 1845 （Jin Yichen）

235. Bamboo Weaving (竹编） 1845 (Chen Anqi)

236. Landscapes and Tourism: Harbin Ice and Snow World (冰雪大世界) 1845 (Xu Xinwen)

237. Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan) 1845 （Li Zihan2）

238. Three Famous Chinese Mountains(中国三山) 1845（Liu Chang）

239. Female Emperor---Wu Zetian 1845 (Song Xin)

240. Clay sculpture (泥塑） 1845 (Chen Lin)

241. Abacus (中国珠算） 1845

242. Hunan Rice Noodles（湖南米粉） 1845 (Gong Wei)

243. Chinese name（中国姓名文化） 1845

244. Chinese popular viral memes (中国网络社交媒体“热梗”） 1845(Xiao Yikang)

245. Douzhi (豆汁) 1845(Li Linyao)

246. New Year Wood-block Paintings (木版年画） 1845（Du Yuan）

247. Carved lacquer（雕漆） 1845 （Liu Qi）

248. Jing Gang Mountain (井冈山） 1845 （Yu Jingfang）

249. Intangible Cultural Heritage: Tongguan Kiln （铜官窑） 1845

250. Language: Hakka Dialect（客家话） 1845

251. Rice noodle roll（肠粉） 1845 ( Li Mingfeng )

252. Traditional Cuisine: Northeastern Chinese Cuisine(东北菜） 1845（Liu Shutian）

253. Yuelu Mountain (岳麓山) 1845（Chen Ting）

254. Traditional Crafts：Tie-Dye（扎染） 1845（Zhang Qi）

255. Chinese-style sun protection (中式防晒） 1845（Zhao Yashi）

256. Danmu (弹幕） 1845 (Zhou Le)

257. Yangshao Culture（仰韶文化） 1845

258. Indigo Dyeing (蓝染) 1845

259. Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua 1845 (Zhou Tianyi)

260. Wedding dress in the Song Dynasty (宋代婚服) 1845 (Liu Chao)

261. The cultural idea oft he great unification in ancient China (中国古代的大一统文化思想) 1845

262. The Four Pillars of Destiny (八字) (Li Jiayi) 1845

263. Shaolin Temple (少林寺) 1845 (Zuo Fang)

264. Single bamboo drifting（独竹漂） 1845

265. Cuisine: Changde spicy salted duck 酱板鸭传说的由来 1845 （Xing Xueqing）

266. Hui Culture (徽文化) 1845(Liu Jianan)

267. Ma Zu Culture (妈祖文化) 1845 (Yan Jidong)

268. Table Manners 1845（Luo Yan）

269. Music of the Mongol nationality (蒙古族音乐) 1845

270. The Yingge Dance（英歌舞） 1845 （Jiang Xinyue)

271. Palace Lantern（宫灯） 1845 （Shao Keyuan）

272. Chinese Term of Endearment（中国亲昵称谓） 1845 (Zeng Zhi）

273. Changsha Stinky Tofu（长沙臭豆腐) 1845(Luo Sicheng)[[File:Changsha Stinky Tofu.pptx]]

274. God of Wealth(财神) 1845

275. Zhuazhou（抓周） 1845 （Zeng Xiaohui）

276. Nail art（美甲） 1845 （Luo Jiaxin）

277. Mirror (镜子) 1845 (Cheng Sixiang)

278. The Beef Board Noodle (牛肉板面) 1845(Yan Xiang)

279. Huo Qubing (霍去病） 1845 （Luo Jingyan）

280. Chinese Courtyard Houses（中国四合院） 1845 (Guo Cili)

281. Music and instruments: Yangqin（扬琴） 1845（Dai Yexun）

282. Black Myth: Wukong（黑神话悟空） 1845 (Chen Zhen)

283. Guangdong Morning Tea Culture （广东早茶文化） 1845 （Zheng Jinlian）

=Session 02 Fri Feb 28 14:30-16:10 room 613 - Student presentations=
==Teacher presentation: Introduction to Culture==
[[Media:02_Chin_Lang_Cult_Spring_2025.pptx]]

==Topics for today==
Please copy and paste your presentation topic, your name here and add your powerpoint file (size limit 10 MB)

You need to copy all the topics for the whole semester to the sessions NOW. If you do not do it sufficiently in advance, how can the fellow students prepare the texts?

Please remember that you have to indicate the 10 topics for Friday on the course website under "Session 2" with the topic name, student name, powerpoint uploaded (max size 10 MB), all presentations will be each on 1 topic only and cannot exceed 5 minutes. They have to be interactive and helpful from the perspective of an interpreter or translator who needs to prepare his/her work on this topic.

27. Chinese Calligraphy (Tang Yan) [[Media:Chinese_Calligraphy.pptx]]

52. Games: Mahjong: An Ancient Chinese card play 476（Jiang Ziqiang）[[Media:Mahjong-Jiang_Ziqiang.pptx]]

55. Garden Culture: The Summer Palace 519（Li Mei）[[Media:The Summer Palace - Li Mei.pptx]]

76. Literature: Ancient Literature - Take Su Shi as an example. Relegation Literature in Ancient China 725 (Duan Binyao) [[Media:Duan_Binyao_-76Su_Shi_and_Delegation_Literature.pptx]]

85. Literature: Modern Literature: Qian Zhongshu (Miao Yunlong)[[Media:Qian_Zhongshu_Miao_Yunlong.pptx]]

Tea Latte Art (Xiang Jianning)

Topic 7

Topic 8

Topic 9

Topic 10

=Session 03 Fri Mar 07 14:30-16:10 room 613 - Student presentations=
==Presentations==
1. Topic 21: Beverages: Tea 203 (Zhang Mai) [[Media:Tea_Spring_2025.pptx]] 86

2. Topic 64: Landscapes and Tourism: The Culture of Mount Tai 606 (Qin Yi) [[Media:Mount_Tai_Spring_2025.pptx]]

3. Topic 101. Money culture: The tradition of Red Envelope and Lucky Money 962 (Xu Yangyang) [[Media:Lucky_Money_Spring_2025.pptx]]

4. Topic 107:National Symbols: Culture of the National Flag 1026 （Liao Zuoyun）[[Media:Culture_of_the_National_Flag_Spring_2025.pptx]]

5. Topic 155:Traditional Cuisine: Breakfast Culture of Wuhan 1480 (Liu Peini) [[Media:Wuhan_Breakfast_Spring_2025.pptx]]

6. Topic 157:Traditional Cuisine: Hotpot 1501 (Cao Chunyang) [[Media:Hot_Pot_Spring_2025.pptx]]

7. Topic 126: China's four new inventions 1191(Yang Yue2).) [[Media:China's_Four_New_Great_Inventions_Spring_2025.pptx]]

==Notes on presentations==
Most students did not do their homework. 素质 in Chinese and international culture. Taking over responsibility. Being independent. Making sure that things run. Taking care of others. Not to do the homework in time (displaying the 13 presentations of each session) has disadvantages also for the other students, who cannot prepare.

1. 14:43-49 Only Chinese tradition explained, not Indian, Egyptian etc. "Black tea" (in English all "hong cha" is called "black tea"), British tea culture (add milk)

2. 14:55-15:00 Personal origin: Shandong, personal experience: climbed Mount Tai 4 times, Sacrificial Culture, Culture of Literati, Folk Belief: God of Mount Tai, Blue Rosy Cloud Fairy; Spiritual Symbolism

3. 15:04-15:10 Legend, Tradition and Contrast, Significance; Sui Monster ya sui qian; contrast in the West: Giving money as a present is considered not as good as a present itself, giving money in an envelope has the bad taste of bribing (transparency.org); in China you can even go to the temple and pray for money

4. 15:29-15:34 historical details of design, red meaning “stop” internationally, “achieve the great rejuvenation of the Chinese nation” (maybe a newer concept than the flag?), connection with earlier historical flags and other flags like of the communist movement, North Korea, ancient Soviet Union

5. 15:41-15:46 dialect terms (don’t use pinyin), analogy, breakfast is one of the most resilient cultural elements a person sticks to, guozao, 热干面, missing: characteristics like that it needs to be prepared quickly because the tradition of the dock workers

6. 15:56-16:01 hot pot history originated in China (?), regional differences within China 87

7. 16:02-16:06 4 new inventions - not explained that these inventions were invented in other countries. 86

==Student grades: 平时成绩/签到==

75/103 students, 24级 MA翻译, class representative: Zhang Jiaxin
# Jin Yichen
# lu jiahui
# li yuan
# cao yuan
# xiao luyu
# zhang jiaxin +5
# ye sitong
# zhao yashi
# jiang xinyue
# yan xiang
# fei xinyu
# zhang qi
# dai shiru
# zhang zixi
# zheng kaiwu
# cai yichun
# yang jing
# liao dan
# luo yan
# qin yi
# shao keyuan
# cao chunyang
# xu yangyang
# liao zuoyun
# cheng sixiang
# du jiangping
# liu qi
# miao yunlong
# huang qiaoqiao
# chen lin
# duan binyao
# li ting
# zeng zhi
# xing xueqing
# luo jingyan
# liu shutian
# gao xiaoqing
# chen zhen
# luo guoqiang -1-1-1
# she xiao
# he yunfeng
# liu ying
# du yuan
# li jiayi
# tao yao
# xu xinwen
# ou huang
# liu peini
# jiang ziqiang
# zhang huifang
# liu chao
# liu yunxi
# luo jiaxin
# li mei
# zeng xiaohui
# huang yixuan
# chen anqi
# chen ting
# zhang mai
# yuan xiaolin -1-1
# li mingfeng
# dai yexun-1-1
# yang pei -1
# tang yan
# xiang jianning-1
# liu chang -1
# wang yuxin
# lv jiahao-1
# dong jiating
# lu wei
# yang yue
# guo cili
# shen shuai
# Ouyang yihong
# li zihan -1
# zuo fang
# fu sihui
# xiao zixin -1
# zhou tianyi -1
# qi zhiyang -1-1
# liu pei
# gong wei
# chen sisi
# huang sinan
# xiao yikang
# yu jingfang
# luo sicheng
# yang jiahong
# yan jidong
# xiao yawen
# geng hongmei
# zhou le
# qiu ping
# wang huaixing
# wang xinyu
# chu hanqi
# wu jiating
# zhang meiling
# liu jianan
# song xin
# zhao qi
# zheng jinlian
# li linyao

=Session 04 Fri Mar 14 14:30-16:10 room 613 - Student presentations=
#Topic 260：Wedding Dress in the Song Dynasty(Liu Chao)[[Media:260 The Wedding Dress in the Song Dynasty.pptx]]
#Topic 146: Traditional crafts: Xiang embroidery 1386(Zhang Huifang) [[Media:Hunan_embroidery_spring_2025.pptx]]
#Topic 153:Traditional Cuisine: Eight Major Cuisines of China 1456 (Zheng Kaiwu)[[Media:Media Eight Major Cuisines of China.pptx]]
#Topic 233: Traditional Chinese Pigments (Cao Yuan)[[Media:Traditional Chinese Pigments.pptx]]
#Topic 182: Chinese Economy: rich businessmen (Fu Sihui) [[Media:Rich_Businessmen_Spring_2025.pptx]]
#Topic 156: Traditional Cuisine: Tanghulu, Sugar-coated Haws on a Stick p. 1491 (Xiao Zixin) [[Media:Tanghulu_Spring_2025.pptx]]
#Topic 138: Social: Round Table Culture 1317 (Wu Jiating) [[Media:Round_Table_Culture_Spring_2025.pptx]]
#Topic 174: Jiaozi (Liu Pei) [[Media:Dumplings_Spring_2025.pptx]]
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing)

=Session 05 Fri Mar 21 14:30-16:10 room 613 - Student presentations=
#Topic 50: Games: Go 围棋 462（Zhao Qi） [[Media:Weiqi_Go_Spring_2025.pptx]]
#Topic 110:Opera: Peking Opera Actor Mei Lanfang 1050 (Dai shiru)[[Media:Opera Peking Opera Actor Mei Lanfang.pptx]]
# Topic 131: Silk and porcelain: Silk (Fei Xinyu) [[Media:Silk_Spring_2025.pptx]]
# Topic 224: Chinese Food：Jiangxi Cuisine（赣菜）(Liao Dan) [[Media:Jiangxi_Cuisine.pptx]]
# Topic 169: Cuisine: Luosifen 1593 (Chen Sisi) ） [[Media:Luosifen_Spring_2025.pptx]]
# Topic 167: History: Wang Shouren 1573 （Lv Jiahao)[[Media:History_Wang_Shouren_.pptx]]
# Topic 183: Jiangxi Gan Opera （Wang Xinyu） [[Media:Jiangxi Gan opera.pptx]]
# Topic 165: Worship: Chinese Incense Culture (She Xiao) [[Media:Chinese Incense Culture.pptx]]
#133.Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing) [Media: Silk and Porcelain]

=Session 06 Fri Mar 28 14:30-16:10 room 613 - Student presentations=

#Topic 188:Mobile Games 手游 1783 （Du Jiangping）[[Media:Mobile_Game.pptx]]
#Topic 191:Aesthetic ideals and social customs: The Culture of Flowers 1807 (Qiu Ping）)[[Media:Aesthetic_ideals_and_social_customs-_The_Culture_of_Flowers.pptx]]
#Topic 193:Science and Technology: Buytogether（PDD) 1825(Qi Zhiyang)
#Topic 195:Sports: Cuju (蹴鞠) 1845 （Ouyang Yihong)[[Media: Cuju.pptx]]
#Topic 202:The Legend of Zhen Huan 《甄嬛传》 1845 (Xiang Jianning)[[Media: The Legend of Zhen Huan.pptx]]
#Topic 203:Chinese horror movies 中式恐怖片 1845 (Zhang Jiaxin)[[Media: Chinese Horror Movies.pptx]]
#Topic 185:Opera: Huangmei opera 1752 （Chu Hanqi）)[[Media: Huangmei Opera.pptx]]
#Topic 181:Animals：Golden Monkey 1712（Xiao Yawen）
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]

=HOLIDAY Session 07 Fri Apr 04 14:30-16:10 room 613 - Student presentations=
清明节4月4日——4月6日
=Session 08 Fri Apr 11 14:30-16:10 Zhishan Bldg. room 303 - Student presentations=
#Topic 133:Silk and Porcelain: Celadon and “Celadon Song”青花瓷歌词（Wang Huaixing）
#Topic 179:Traditional and Modern Views on Marriage and Love（Liu Yunxi）[[Media:Traditional and Modern Views on Marriage and Love .pptx]]
#Topic 181:Animals：Golden Monkey(Xiao Yawen)
#Topic 196:The culture of Chinese Electric Vehicles 中国电动汽车 1845（Geng Hongmei)[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]
#Topic 204:Stand-up comedy 单口喜剧 1845（Huang Sinan）
#Topic 220:Rice cake 年糕 (Dong Jiating)
#Topic 208:Chinese traditional ornament: Buyao(Yang Jing)[[Media:Chinese Traditional Ornament-Buyao.pptx]]
#Topic 209:Tofu meatball with nia blood(Li Ting2)[[Media:Pig_Blood_Balls.pptx]]
#Topic 212:Education：training Schools （教育：补习班） 1845 (Huang Yixuan2) [[Media:Training classes .pptx]]

=Session 09 Fri Apr 18 14:30-16:10 room 613 - Student presentations=
#Topic 213: Chinese Dreamcore (Zhang Zixi)[[Media:Chinese Dreamcore.pptx]]
#Topic 215: Live-streaming e-commerce (Tao Yao)[[Media:Live-Streaming E-Commerce.pptx]]
#Topic 216: The Story of Ming Lan (Ye Sitong)[[Media:The Story of Minglan.pptx]]
#Topic 218: Guangdong Herbal tea (Gao Xiaoqing)
#Topic 219: Chinese traditional art form：Seal carving（篆刻） (Huang Qiaoqiao)[[Media:Seal carving.pptx]]
#Topic 207: Shan Dong Cuisine (Lu Wei) [[Media:Lu_Wei-207-Shandong_Cuisine.pptx]]
#Topic 221: Zhongyuan Festival (Ou Huang)[[Media:The Zhongyuan Festival.pptx]]
#Topic 223: The Return of the Pearl Princess (Lu Jiahui)[[Media:The Return of the Pearl Princess.pptx]]

=Session 10 Fri Apr 25 14:30-16:10 room 613 - Student presentations=
#Topic 217: Cha Bai Xi/Tea Latte Art（茶百戏）(Yang Jiahong)[[Media:ChaBaiXi.pptx]]
#Topic 225: Cun Chao": China's village football league（“村超”：中国乡村足球联赛）(Shen Shuai)
#Topic 227: Chinese Bossy Fictions & Micro-drama（中国式霸总小说&短剧） 1845 (He Yunfeng)[[Media:Chinese_Bossy_Fictions_and_Microdramas.pptx]]
#Topic 229: Jingdezhen Porcelain(Xiao Luyu)[[Media:Jingdezhen Porcelain.pptx]]
#Topic 230: Gayageum（伽倻琴）(Zhang Meiling) [[Media:Gayageum.pptx]]
#Topic 231: The plague and couplet in Chinese garden(Wang Yuxin)[[Media:The Plague and Couplets in Chinese Garden.pptx]]
#Topic 232: Sun Wukong(Li Yuan)[[Media:0425 Sun Wukong.pptx]]
#Topic 234: Dragon Lantern Dance(Jin Yichen)[[Media:Jin Yichen Dragon Lantern Dance.pptx]]
#Topic 235: Bamboo Weaving(Chen Anqi)[[Media:Bamboo Weaving.pptx]]
#Topic 236: Landscapes and Tourism: Harbin Ice and Snow World(Xu Xinwen)[[Media:Harbin Ice and Snow World.pptx]]

==Please enroll in ai platform==
Please enroll (register) in the platform https://dcg.de/ai/

=HOLIDAY Session 11 Fri May 02 14:30-16:10 room 613 - Student presentations=
劳动节5月1日——5月5日

=Session 12 Tue May 06 10:00-11:40 room 613 - Student presentations=
#Topic 238: Three Famous Chinese Mountains(Liu Chang)
#Topic 239: Female emperor-Wu Zetian(女皇武则天)(Song Xin) [[Media:Wu Zetian.pptx]]
#Topic 240: Clay sculpture (泥塑）(Chen Lin)[[Media:Clay Sculpture.pptx]]
#Topic 242: Hunan Rice Noodles(Gong Wei)[[Media:Hunan Rice Noodles.pptx]]
#Topic 244: Chinese Popular Memes(中国网络流行热梗）(Xiao Yikang)[[Media:Chinese popular Memes.pptx]]
#Topic 245: Douzhi (豆汁)(Li Linyao)[[Media:Douzhi.pptx]]
#Topic 246: New Year Wood-block Paintings(Du Yuan)[[Media:Du Yuan New Year Wood-block Painting.pptx]]
#Topic 247: Carved lacquer（雕漆）(Liu Qi)[[Media:Carved lacquer.pptx]]
#Topic 237: Braised Chicken Rice (黄焖鸡米饭-Huang Men Ji Mifan)(Li Zihan)

==Regarding Wu Zetian‘s blank Steele==
关于武则天的“无字碑”（又称“无字碑记”）为何没有刻字，学界和民间流传着几种主要的假设：
#功过自有后人评说（最广为流传）：武则天希望后世自己来评价她的一生，不愿由自己或当时的人定论。这种说法强调了她的自信与超越常规。
#避讳批评或争议：武则天是中国历史上唯一的女皇帝，争议颇多。她可能认为无论写什么内容都容易引发非议，因此选择不刻字以避免争议。
#彰显佛教思想：她信奉佛教，而佛教讲究“空”与“无”，无字碑可能象征“空性”或“无常”，体现她的宗教哲学。
#未来自我书写：也有人猜测她原计划晚年或死前再刻碑文，但去世后未及实现，遂留下空碑。
#彰显权力与独特性：无字碑作为一种非同寻常的表达形式，也可视为权力和个性的象征，显示她与众不同的统治地位。

⸻

English Translation:

There are several main hypotheses about why Wu Zetian’s stele (often called the “Wordless Stele”) bears no inscription:
#“Let future generations judge” (most popular view): Wu Zetian may have wanted her life and legacy to be judged by later generations rather than writing her own praise. This interpretation highlights her confidence and forward-thinking.
#To avoid criticism or controversy: As the only female emperor in Chinese history, Wu Zetian was a controversial figure. She may have felt that any written content could provoke criticism, so she left it blank.
#Reflecting Buddhist philosophy: A devout Buddhist, she may have chosen to leave the stele blank as a symbol of “emptiness” or impermanence, ideas central to Buddhist thought.
#Intended to write later: Some believe she planned to inscribe it later in life but passed away before doing so, leaving the monument unfinished.
#Symbol of power and uniqueness: A blank stele could also serve as a unique and powerful statement, emphasizing her exceptional status and breaking with traditional forms.

=Session 13 Fri May 09 14:30-16:10 room 613 - Student presentations=
#Topic 248: Jing Gang Mountain (井冈山）(Yu Jingfang) [[Media:Jing_Gang_Mountain_Spring_2025.pptx]]
#Topic 251: Rice noodle roll (Li Mingfeng)[[File:Rice Noodle Roll.pptx]]
#Topic 252: Traditional Cuisine: Northeastern Chinese Cuisine (Liu Shutian)[[Media:Northeastern Chinese Cuisine.pptx]]
#Topic 253: Yuelu Mountain (Chen Ting) [[Media:Yuelu_Mountain.pptx]]
#Topic 254: Traditional Crafts：Tie-Dye (Zhang Qi)[[Media:Traditional_Crafts_Tie-Dye.pptx]]
#Topic 255: Chinese-style sun protection (Zhao Yashi)[[ File:Chinese-style Sun Protection.pdf]]
#Topic 256: Danmu（弹幕）(Zhou Le)[[Media:Danmu.pptx]]
#Topic 259: Female Writers: Zhang Ailing, Chen Ping, Lin Yihan and Li Bihua (Zhou Tianyi)[[Media:Voices of Chinese Female Writers.pptx]]
#Topic 214: Luban China's inventor (Cai Yichun)[[Media:Luban_China's_Inventor.pptx]]

=Session 14 Fri May 23 14:30-16:10 room 613 - Student presentations=
#Topic 262: The Four Pillars of Destiny(Li Jiayi) [[Media:Eight Characters.pptx]]
#Topic 263: Shaolin Temple(Zuo Fang) [[Media:Shaolin Temple.pptx]]
#Topic 265: Cuisine: Changde spicy salted duck(Xing Xueqing)[[Media:Changde spicy salted duck.pptx]]
#15:25-15:30 Topic 266: Hui Culture (徽文化)(Liu Jianan)[[Media:Hui Culture.pptx]]
#15:30- Topic 267: Ma Zu Culture (妈祖文化)(Yan Jidong)[[Media:Mazu culture.pptx]]
#15:35- Topic 268: Table manner(Luo Yan)[[Media:Table manner.pptx]]
#15:40- Topic 270: Yingge Dance(Jiang Xinyue)[[Media:Yingge Dance.pptx]]
#15:45- Topic 271: Palace Lantern(Shao Keyuan)[[Media:Palace_Lantern.pptx]]
#15:50- Topic 272: Chinese Endearing Terms(Zeng Zhi)[[Media:Chinese Endearing Terms.pptx]]

15:55-16:10 Check final exam paper topics

=Session 15 Tue May 27 10:00-11:30 中和楼 213 (moved from Fri May 30 14:30-16:10 room 613) - Student presentations=
#Topic 273: Changsha Stinky Tofu（长沙臭豆腐）(Luo Sicheng)[[Media:Changsha Stinky Tofu.pptx]]
#<nowiki>Topic 274:</nowiki> God of wealth(Liu Ying)[[Media:God of Wealth.pptx]]
#Topic 275: Zhua zhou (抓周）(Zeng Xiaohui) [[Media:Zhuazhou.pptx]]
#Topic 276: Nail art(Luo Jiaxin)[[Media:Nail_Art.pptx]]
#Topic 277: Mirror(Cheng Sixiang)[[Media:Mirror_Cheng Sixiang.pptx]]
#Topic 278: The Beef Board Noodles(Yan Xiang)[[Media:Beef Board Noodles.pptx]]
#Topic 279: Huo Qubing(Luo Jingyan)
#Topic 280: Chinese Courtyard Houses（中国四合院）(Guo Cili)[[Media:Chinese Courtyard Houses-Guo Cili.pptx]]
#Topic 281: yangqin(Dai Yexun)[[Media:Yangqin.pptx]]

=Session 16 Fri Jun 6 14:30-16:10 room 613=
#Topic 282: Black Myth: Wukong (Chen Zhen)
#Topic 283: Guangdong Morning Tea Culture (Yuan Xiaolin)[[Media:Guangdong_Morning_Tea.pptx]]
#Topic 283: Guangdong Morning Tea Culture （广东早茶文化）(Zheng Jinlian)[[Media:Guangdong Morning Tea Culture-Zheng Jinlian.pptx]]
#Topic:(Luo Guoqiang) Liuyang Fireworks

Liuyang Fireworks
“When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.
The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.
A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.
However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.

Terms and expressions
luminous 发光的
craftsmanship手艺，技艺
artisan工匠，手艺人
imperial朝廷的
leverage利用
crane无人机
resplendent辉煌的，灿烂的
beacon灯塔，信标
ingenuity心灵手巧

Questions
1.Why is Liuyang called “Home of Chinese fireworks”?
2.How did Li Tian invent the fireworks?
3.What did the locals address the environmental challenges of fireworks?
4.What do you know about the fireworks show held at the sky theater?
Answers
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue.

AI Statement
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.

浏阳烟花
“火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。
浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。
千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。
然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。

问题
1.为什么浏阳被称为 “中国烟花之乡”？
2.李畋是如何发明烟花的？
3.当地人如何应对烟花带来的环境挑战？
4.你对天空剧院举办的烟花秀有什么了解？
答案
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。

参考文献
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.

AI使用说明：
在写本论文时，本人使用了DeepSeek帮助修改语法和提升用词准确度。如有错误，责归本人。

=Deadline extended to June 20, 2025 - Final Exam=
<span style="color:red">Please upload your ppt if you not have done so so far.</span>
[[Media:282_Black_Myth_Wukong_Chen_Zhen.pptx]]

Topic 196:[[Media:Chinese_Electtic_Vehicles_Geng_hongmei.pptx]]

[[Media:ChaBaiXi.pptx]]

==Grading Criteria for Powerpoint Presentations==
#Was the presentation based on scientific facts, did the presenter also conduct some research on the topic and did he/she also add her own experience or her own opinion/perspective and marking the two different perspectives as factual/subjective? Did the presentation avoid absolute judgments like "good" or "best", but did it instead use vocabulary like "fascinating", "surprising" etc. and also indicated to whom it is fascinating/surprising etc. and why?
#Was the presentation successful? Did it catch the attention of the audience over the whole time? Was the presenter persuading? Was the audience excited/fascinated? Did the audience learn something? (Or was the audience bored and talked the whole time without paying attention to the presenter?)
#Formal things: Was the speaker good to hear (loud/clear)? Did he make a self-confident impression and did he know his topic? Did the speaker speak freely and not read out? Where there meaningful pictures and graphs on the slides and only a few keywords, well sorted by numbers or bullet points (or was the powerpoint merely a text desert of small size script with the script being copied onto the slides)?
#Was the presentation appropriate to the topic?
#Was the activity part meaningful and appropriate to the topic? Did it speak to everyone in the audience individually?
#Was the presentation not too short and not too long in time, but as long as the other presentations, so that all presentations of the day could be presented?
#Did the presentation consider the same cultural phenomenon both in China and in other countries, at least as a comparison?
#Did the presentation avoid mistakes like reading out text in a boring way, pronounciation mistakes, typos in the English text?
#Did you indicate the sources you have used at least on the last page of your presentation in the form of a list?
#Did you upload your ppt file successfully (if not, did you contact the teaching assistant to upload)?
#Did you present your ppt file in the full screen mode?
#Did you arrive early in classroom to copy your file onto the desktop of the class computer and did you check it and also any embedded or accompanying video files etc. if everything works properly including sound?
#Did the presentation avoid deadly mistakes like plagiarism, using ai without indicating it (if you use ai to create the presentation, you need to indicate the platform and the full prompt you gave to ai and the main adjustments you did to the prompt), using ideology, patriotism, politics, religious beliefs, advertisement for products, ignorance (e.g. that a cultural phenomenon is wide spread in Asia and the origin is unclear, but claiming it was Chinese and originated in China), racism, prejudices, telling lies, spreading false rumors etc.?

Liuyang Fireworks
“When flaming trees join silver flowers in one blaze, and bridges of stars unlock their iron gates,” fireworks have, since ancient times, embodied humanity’s yearning for prosperity and blessings. These luminous spectacles paint the night sky with dreamlike beauty, symbolizing hopes for a better life. When it comes to fireworks, one cannot overlook Liuyang, a city renowned as the “Home of Chinese Fireworks.” With over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world.
The origins of Liuyang fireworks can be traced back to the Tang Dynasty. Legend has it that Li Tian, revered as the “Forefather Saint of Firecrackers,” filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers. Through generations of inheritance and innovation, Liuyang’s artisans continuously refined their craft. From the rudimentary bamboo-tube firecrackers of old times to the “string firecrackers” wrapped in paper and hemp stems during the Song Dynasty, and finally to today’s vibrant, intricately designed displays, Liuyang fireworks chronicle the evolution of traditional Chinese craftsmanship. During the Ming and Qing dynasties, Liuyang’s fireworks industry thrived, becoming a cornerstone of local handicrafts and expanding its reach nationwide and abroad. In the first year of the Yongzheng reign of the Qing Dynasty, Liuyang firecrackers were selected as imperial tributes, a testament to their superior quality. By the Qianlong era, they dominated the Hunan region, and during the Guangxu period, exports reached Asian countries like Japan, India, and Korea.
A millennium of heritage has not only bestowed profound cultural depth upon Liuyang fireworks but also forged their unique brand identity. In 2006, the art of Liuyang fireworks craftsmanship was inscribed on China’s first batch of National Intangible Cultural Heritage lists, acknowledging its invaluable cultural significance. Today, Liuyang stands as the world’s largest production, trade, and research hub for fireworks. Home to over 400 manufacturing enterprises and thousands of associated businesses, it generates an annual output value exceeding 50 billion RMB, accounting for 70% of China’s total fireworks exports. These products reach more than 100 countries across the Americas, Europe, and Southeast Asia, solidifying Liuyang’s reputation as the global epicenter of fireworks.
However, the modern era presents new challenges for the fireworks industry. Safety and environmental protection have emerged as critical constraints. Historically, Liuyang’s fireworks relied on family-run workshops, posing significant safety risks. To address this, the local government relocated enterprises to mountainous areas, promoting industrial standardization, scale, and modernization. Leveraging big data and AI, they established comprehensive, intelligent supervision systems to ensure safety at every production stage. In terms of environmental protection, Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
In response to market shifts and technological advancements, a new generation of Liuyang’s “fireworks innovators” drives industry transformation. They have introduced products like “Urban Fireworks,” designed for urban settings. These safe, eco-friendly items blend aesthetic appeal with social interactivity, winning favor among young consumers. Innovating sales strategies, they integrate online and offline channels, utilizing “new retail” stores, Vlogs, and video platforms to reach wider audiences. Additionally, Liuyang has developed a “fireworks economy,” integrating pyrotechnics with cultural tourism. Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue. These shows combine cutting-edge technologies like drones and AI with cultural IPs, creating immersive experiences that have transformed Liuyang fireworks from a regional brand into a global cultural icon.
Emerging from the depths of history, Liuyang fireworks embrace the new era with innovation as their brush and culture as their ink. Against the backdrop of safety and sustainability, they paint a future more resplendent than ever. Serving as Liuyang’s cultural ambassador and a vivid example of traditional Chinese culture’s modern evolution, Liuyang fireworks continue to shine brightly, a timeless beacon of human ingenuity.

Terms and expressions
luminous 发光的
craftsmanship手艺，技艺
artisan工匠，手艺人
imperial朝廷的
leverage利用
crane无人机
resplendent辉煌的，灿烂的
beacon灯塔，信标
ingenuity心灵手巧

Questions
1.Why is Liuyang called “Home of Chinese fireworks”?
2.How did Li Tian invent the fireworks?
3.What did the locals address the environmental challenges of fireworks?
4.What do you know about the fireworks show held at the sky theater?
Answers
1.Because with over a thousand years of craftsmanship, Liuyang has given birth to fireworks that captivate the world and Liuyang stands as the world’s largest production, trade, and research hub for fireworks.
2.Li Tian filled bamboo tubes with gunpowder to dispel plagues. The explosive force and resulting smoke were believed to purify the environment, marking the embryo of firecrackers.
3.Liuyang’s enterprises collaborated with prestigious universities, such as Nanjing University of Science and Technology and Beijing Institute of Technology, to develop new materials, techniques, and products. Their efforts have led to the creation of low-smoke, sulfur-free, and low-dust fireworks, redefining the industry’s ecological footprint.
4.Since 2023, weekly weekend fireworks show at the Sky Theater have hosted over a hundred events, attracting 5 million visitors and generating 15 billion yuan in revenue.

AI Statement
In writing this paper, I utilized DeepSeek to help me with grammar refinement and lexical precision. Any errors in the text remain my responsibility.

浏阳烟花
“火树银花合，星桥铁锁开。” 烟花，自古以来就承载着人们对美好生活的向往与祝福，在夜空中绽放出如梦如幻的美景。而提及烟花，就不得不提湖南浏阳 —— 这座被誉为 “中国烟花之乡” 的城市，它以千余年的烟花制作历史，孕育出了享誉全球的浏阳烟花。
浏阳烟花的历史，最早可追溯到唐代。相传，“爆竹祖师” 李畋为驱散疫病，将火药装填于竹筒之中，利用爆炸产生的气浪与硝烟来改善环境，这便是鞭炮的雏形。此后，经过历代浏阳人的传承与创新，烟花制作工艺不断改进。从最初简单的竹筒爆竹，发展到宋代用纸筒和麻茎裹火药编成的 “编炮”，再到后来色彩斑斓、造型各异的烟花，浏阳烟花的发展历程见证了中国传统手工艺的演变与进步。到了明清时期，浏阳烟花的生产已颇具规模，成为当地重要的手工行业，并逐渐走向全国乃至世界。清雍正元年，浏阳鞭炮因其制作精良，被选为贡品，这无疑是对其品质的极高赞誉。至乾隆年间，浏阳花炮已称雄于湖南的三湘四水；光绪年间，更是达到极盛时期，产品远销日本、印度、朝鲜等亚洲国家。
千年的历史传承，不仅让浏阳烟花积累了深厚的文化底蕴，更铸就了其独特的品牌魅力。2006 年，浏阳花炮制作技艺列入第一批国家级非物质文化遗产名录，这是对浏阳烟花文化价值的高度认可。如今，浏阳已成为全球最大的烟花爆竹生产贸易基地和科研中心，拥有 400 余家烟花生产企业及上千家产业链上下游企业，花炮年产值超 500 亿元，出口占全国出口总量的 70%，产品销往美洲、欧洲、东南亚等 100 多个国家和地区，“世界烟花看浏阳” 的美誉名副其实。
然而，随着时代的发展，烟花产业也面临着诸多挑战。安全与环保，成为了制约其发展的两大关键因素。过去，浏阳烟花多以家庭式作坊生产为主，安全隐患较大。为了改变这一现状，浏阳市政府果断采取措施，将烟花企业 “赶上山”，推动产业向工厂化、规模化、标准化发展。同时，借助大数据监控和人工智能平台，实现了对烟花爆竹生产全过程、全方位、智能化的安全监管。在环保方面，浏阳烟花企业积极开展科研攻关，与南京理工大学、北京理工大学等高等院校广泛合作，研发新材料、新工艺、新产品，致力于打造低碳、绿色、环保的烟花新形象。如今，微烟、无硫、少尘已成为浏阳烟花生产的关键词。
面对市场变化和技术革新，新一代浏阳 “烟花人” 积极创新，推动烟花产业转型升级。一方面，他们重新定义产品，推出了 “城市烟花” 等适合城市休闲场景的新产品，这类产品安全性高、污染小，且有颜值与社交属性，深受年轻消费者喜爱。另一方面，创新销售方式，通过打造 “新零售” 门店、拍摄 Vlog、搭建视频号矩阵等线上线下融合的方式，让烟花走进更多消费者的世界。此外，浏阳还大力发展 “烟花经济”，将烟花与文化旅游产业深度融合。
自 2023 年以来，每周六在天空剧院推出的周末焰火秀，已累计举办各类焰火燃放活动百余场，吸引游客 500 万人次，拉动消费 150 亿元。创意焰火秀通过与无人机、AI 等新科技相结合，以及融入国风、虚拟人物、热门影视等 IP 元素，为观众带来了一场场精彩纷呈的沉浸式视觉盛宴，也让浏阳花炮实现了从区域性品牌向国际知名 IP 的蝶变升级。
从历史深处走来的浏阳烟花，在新时代的浪潮中，正以创新为笔，以文化为墨，在安全与环保的底色上，描绘出更加绚烂多彩的未来画卷。它不仅是浏阳的城市名片，更是中国传统文化在现代社会中传承与发展的生动例证，绽放永不落幕的璀璨光芒。

问题
1.为什么浏阳被称为 “中国烟花之乡”？
2.李畋是如何发明烟花的？
3.当地人如何应对烟花带来的环境挑战？
4.你对天空剧院举办的烟花秀有什么了解？
答案
1.因为拥有千年以上的工艺传承，浏阳孕育出了令世界着迷的烟花，并且成为全球最大的烟花生产、贸易和研发中心。
2.李畋将火药填入竹筒中，用于驱散瘟疫。其爆炸力和产生的烟雾被认为能净化环境，这标志着鞭炮的雏形。
3.浏阳的企业与南京理工大学、北京理工大学等知名高校合作，研发新材料、新技术和新产品。他们的努力促成了低烟、无硫、低尘烟花的诞生，重新定义了行业的生态足迹。
4.自2023 年起，天空剧院每周周末举办的烟花秀已累计举办超百场活动，吸引 500 万游客，创造 150 亿元收入。

参考文献
1.谭仲池. 星空的灿烂文化. 北京：中国经济出版社，2007.
2.李秀琴. 烟花爆竹安全与管理. 北京：化学工业出版社，2007.
3.周仁友. 烟花爆竹工艺与防护. 北京：五洲传播出版社，2014.
4.姚辉. 烟火特效技术与应用. 长沙：湖南科技出版社，2009.

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