民间习武共同体作为一种客观存在，在民间武术的传承中，发挥着凝聚群体、保护文化、延续传承的作用。深化对民间习武共同体的研究有助于推动中华优秀传统文化的保护与传承。习近平总书记指出，“中华优秀传统文化是中华民族的文化根脉，其蕴含的思想观念、人文精神、道德规范，不仅是我们中国人思想和精神的内核，对解决人类问题也有重要价值。”然而，实现这一目标的前提在于对中华优秀传统文化的传承与发展。作为文化传承与发展的主体，群体在文化传承、创新、交流、保护以及促进社会和谐等方面扮演着重要角色。因此，研究中华优秀传统文化项目的民间武术应聚焦于群体的研究，即民间习武共同体的研究。尽管已有研究主要采用量化方法重点对民间习武共同体群体内部关系、关系度以及归属感进行研究，但未对群体内部关系、群体归属感、价值感产生的过程、机制以及群际关系进行深入研究。因此，本研究将从群体认同的理论视角对民间习武共同体群体认同建构的过程与机制以及群体关系进行研究，这对于丰富武术本体理论、实现中华优秀文化的传承以及拓宽社会治理理论具有重要的学术价值和现实意义。

本研究以兰州市八门拳习武群体为考察对象，采用定量与定性相结合的研究方法。在数据收集方法方面，主要采用问卷调查法、访谈法和社会网络分析法等方法，收集了民间习武共同体群体认同的水平、群际态度、建构过程与机制以及群体社会网络关系的数据。在数据分析方法方面，利用SPSS 26.0软件分析了民间习武共同体群体认同的水平以及各维度与习武年限之间的相关性；运用综合模糊评价法分析了民间习武共同体群际态度；利用UCINET 6.0软件分析了民间习武共同体的社会网络关系；借助NVIVO 12（plus）软件对访谈资料进行编码，并从多学科交叉融合的视角出发，沿着“个体→群体→群际→社会”的微观到宏观逻辑理路，重点从习武个体获得群体身份、建构群体认同、形成群体区隔以及群体与社会互动四个方面展开深入探究，得出如下结论：

（1）民间习武共同体群体身份获取的动因包括习武个体自我提升、自我实现、身心互惠的内在动机，以及中国传统武术文化、地域文化、拳种文化的外在影响。民间习武共同体群体身份获得经过了他者引荐或自荐、师徒双向认同的考察互构、拜师三个阶段，其中武术场域中的互动仪式，是实现“个体我”向“群体我”身份转化以及民间习武共同体群体身份类别化的关键所在。

（2）民间习武共同体群体认同建构过程包括社会分类、社会比较和情感归属三个阶段。在社会分类阶段，社会分类产生的“增强效应”和对“他们群体”的消极刻板化感知是民间习武共同体群体认同的生成机制；在社会比较阶段，信息媒介的推动、他者话语的积极回馈、习武体验以及群际间师父（祖师）的比较是民间习武共同体群体认同的强化机制；在情感归属阶段，差异化区分带来的自尊提升、“互动仪式”中的情感融入和“共同体精神”的价值内化是民间习武共同体群体认同的内化机制。

（3）民间习武共同体群体关系的极化形成群体区隔，产生了内群偏爱和群际偏见的心理现象。内群偏爱表现为对民间习武共同体成员的积极评价和互相帮助，从而促进了民间习武共同体成员对武术文化的集体性生产和内部空间建设。然而，指向性、片面性、“传染性”、负面性与言语拒斥、歧视和肢体冲突是民间习武共同体群际偏见的特征与表现形式，滋生门户之见，违背中国武术“和谐尚中，兼容并包”的思想。与此同时，归因偏向的自利行为、集体团结下的内群意识与高度的泛血亲化、内群集体主义是民间习武共同体内群偏爱产生的原因与根源。技艺正统性、发展理念的差异性、资源的争夺性与消极的刻板化、自我不确定性和高度的群体意识是民间习武共同体群际偏见滋生的原因与根源。

（4）民间习武共同体承担着参与社会治理的责任与义务，通过构建和谐的人际关系，生产和积累丰富的社会资本。而社会资本所强调的信任、互惠规范、公共精神有助于推动社会的良性运转。

然而，民间习武共同体群际关系抑制社会资本的生产与社会良性互动的形成。因此提出：通过促进民间习武共同体群际间个体的直接接触、建立想象的群际接触等策略，来改善群际间的消极刻板印象；通过合理归因的策略，来提升内群体成员的自尊水平，减少自我不确定感；通过弱化原群体成员的群体意识，突出“与人之美、美美与共”的群际关系来构建共同内群体认同模型，从而强化更具包容性的“我们”，即“天下大同”的观念，拉近内外群体成员间的心理距离，实现群际关系的改善和社会治理的优化。

As an objective existence, the folk Wushu learning community plays a role in cohesion, cultural protection, and continuation in the inheritance of folk Wushu. Deepening the study of the folk Wushu learning communities will help promote the protection and inheritance of excellent traditional Chinese culture.President Xi Jinping pointed out that "the excellent traditional Chinese culture is the cultural root of the Chinese nation.The thoughts, humanistic spirit, and moral norms contained in it are not only the core of Chinese thoughts and spirits but also have important value in solving human problems." However, the premise of achieving this goal lies in the inheritance and development of excellent traditional Chinese culture. As the main body of cultural inheritance and development, the group plays an important role in aspects such as cultural inheritance, innovation, exchange, protection, and promoting social harmony. Therefore, the study of folk Wushu, as a project of excellent traditional Chinese culture, should focus on the research of the group, that is, the research of folk Wushu learning communities. Although previous studies have mainly used quantitative methods to focus on the internal relationships, relational degrees, and sense of belonging within the folk Wushu learning community, they have not conducted in-depth research on the process, mechanism, and intergroup relationships of the formation of internal group relationships, group belonging, and value sense. Therefore, this study will explore the process mechanism and group relationships of the construction of group identity within the the folk Wushu learning community from a theoretical perspective of group identity, which has important academic value and practical significance for enriching the Wushu theory, inheriting excellent Chinese culture, and expanding the social governance theory.

This study takes the Wushu practitioners of the BaMenquan in Lanzhou City as the investigation object and adopts a combination of quantitative and qualitative research methods. In terms of data collection methods, questionnaires, interviews, and social network analysis are mainly used to analyze the level, construction process and mechanism, and group social network relationships of the the folk Wushu learning community identity. In terms of data analysis methods, SPSS 26.0 software is used to analyze the level of group identity in the fthe folk Wushu learning community and the correlation between each dimension and the years of practicing Wushu. The comprehensive fuzzy evaluation method is used to analyze the attitudes between groups in the the folk Wushu learning community. UCINET 6.0 software is used to analyze the social network relationships in the folk Wushu learning community. NVIVO 12 (plus) software is used to encode interview data, and from a multidisciplinary perspective, along the micro to macro logical route of "individual → group → intergroup → society", in-depth analysis is conducted on four aspects: individual acquisition of group identity, construction of group identity, formation of group separation, and group-society interaction. The following conclusions are drawn:

(1) The motivations for acquiring the identity of the fthe folk Wushu learning community include the intrinsic motivations of individual Wushu practitioners to self-improvement, self-realization, and the interdependence of body and mind, as well as the external influences of traditional Chinese Wushu culture, regional culture, and boxing culture. The acquisition of the identity of the the folk Wushu learning community goes through three stages: being recommended by others or self-recommending, mutual recognition between teacher and student, and the three stages of apprenticeship. Among them, the interactive rituals in the Wushu field are the key to realizing the transformation of the "individual me"to the "group me" identity and the categorization of the the folk Wushu learning community identity.

(2) The construction process of the group identity of the folk Wushu learning community includes three stages: social categorization, social comparison, and emotional belonging. In the social categorization stage, the "reinforcement effect" generated by social categorization and the negative stereotyping perception of "other groups" are the mechanisms for the formation of the group identity of the folk Wushu learning community; in the social comparison stage, the promotion of information media, the positive feedback of other people's discourse, Wushu  experience, and the comparison between the master (ancestor) in the intergroup are the strengthening mechanisms for the group identity of the folk Wushu learning" community; in the emotional belonging stage, the self-esteem enhancement brought about by differentiation, the emotional integration in the "interaction ritual", and the value internalization of the "community spirit" are the internalization mechanisms for the group identity of the folk Wushu learning community.

(3) The polarization of the group relationship of the the folk Wushu learning community leads to the formation of group segmentation and the emergence of psychological phenomena of in-group preference and intergroup prejudice. In-group preference is manifested in the positive evaluation and mutual assistance of members of the the folk Wushu learning community, which promotes the collective production of Wushu culture and the construction of internal space among members of the the folk Wushu learning community. However, according to the comprehensive fuzzy evaluation analysis, the intergroup attitude value of the folk community is negative, and there is intergroup prejudice. The characteristics and manifestations of intergroup prejudice in the the folk Wushu learning community are orientation, one-sidedness, "infectivity", negativity, and verbal rejection, discrimination, and physical conflict, which breed sectarianism and violate the Chinese Wushu thought of "harmony, centralism, and inclusiveness". Meanwhile, self-interested behavior attributed to bias, in-group consciousness under collective unity, and high generalized kinship are the causes and roots of in-group preference in the folk Wushu learning community. The orthodoxy of skills, the difference of development concepts, the contention of resources, and negative stereotyping, self-uncertainty, and high group awareness are the causes and roots of intergroup prejudice in the the folk Wushu learning community.

(4) the folk Wushu learning community shoulders the responsibility and obligation of participating in social governance, and it constructs harmonious interpersonal relationships and accumulates abundant social capital through production. The trust, reciprocal norms, and public spirit emphasized by social capital contribute to the smooth operation of society.   

However, the intergroup relationships in the the folk Wushu learning community inhibit the production of social capital and the formation of positive social interactions.Therefore, it is proposed to improve the negative stereotypes between intergroup individuals in the the folk Wushu learning community by promoting direct contact and establishing imagined intergroup contact.Furthermore, strategies for reasonable attribution should be employed to enhance the self-esteem of in-group members, reduce feelings of self-uncertainty, and weaken the group consciousness of original group members. This will help to build a common in-group identity model that emphasizes the intergroup relationship of "sharing beauty and promoting beauty together." In this way, a more inclusive "we" or the concept of "universal harmony" can be strengthened, psychological distances between in-group and out-group members can be narrowed, and intergroup relationships can be improved and social governance optimized.