中国知识界的苗族认识在清末民国这一古今交汇、华洋杂处的关键时期发生了比较深刻的变迁，其中主要涉及两个问题，一是关于“苗族”的社会观念，主要涉及社会形象、历史书写、学术研究、政治话语等，二是关于“苗族”的民族认同，包括自我认同与他者认同、民族认同与宗教认同、认同苗族与认同中华民族的关系等。 探讨近代中国苗族观念与认同的变迁，对于回顾并反思中华民族多元一体格局的形成过程以及从自在到自觉的历史进程都是有帮助的。文章除绪论、结语外，共包括四章。

第一章首先回顾近代以前中国人苗族观念的内涵，随后主要介绍近代中西交通下苗族观念的转型。在传统的华夷、族类观念当中，人们并不认为华夷的界限是不可转化的。而随着国家将苗人纳入王化之中并施以教化，苗人的身份经历了由“蛮”到“民”的转变。近代以后，人们开始运用人种竞争的观点审视苗族，将其视为衰败的因陈人种，进而采取“以苗为鉴”的方式鞭策汉族发狠奋斗。而在排满论战中，人们则将苗族视作中华六族之一，并从建设中华民族国家的角度突出苗族的平等国民身份。

第二章首先介绍了民国初年“六族共和”的提出，随后介绍了“五族共和”体制下苗族观念的更新情况。首先，为了将苗族纳入民族国家建设轨道之中，苗汉同源同族说兴盛起来。在中国民族史的书写中，人们也给予苗族以一定的位置，还从学术角度对苗族的族源和种类等问题加以讨论。在社会心理层面，接续晚清将苗族视作因陈人种的观点，民国时期的人们仍然认为苗族逐渐衰落，未来必然灭亡，因而在在政治安排层面，对其开展了强力的同化工作。

第三章则主要考察苗族自我认同与他者认同的互动。既梳理了苗族民族运动、苗族自我历史书写中所体现的民族认同和民族诉求，也从“中华民族是一个”、“苗汉同源论”、“纳民族自决于区域自治”等方面描绘出苗族身处其中的学术和政治框架。

第四章主要围绕苗族的族称、服饰、风俗、性格等问题，从社会观念的角度考察苗族形象的变迁。近代人们围绕苗族族称的由来、含义、污名等问题展开了深远持久的讨论，由此可以照应出民族与学术、政治、社会的互动关系。人们对于苗族、苗民、苗蛮等词语的使用也反映出民族、国民、华夷观念的持续影响。随着社会风俗习惯和价值参照体系的变化，人们对苗族服饰、风俗、性格的认识也发生了转变，由原来的突出野蛮、异类和猎奇特性而变为强调“人化”、“国民化”、“兄弟化”。

This paper selects the period of late Qing Dynasty and the Republic of China to explore the changes of social image and national identity of Chinese Miao people. It mainly involves two issues: one is about the social idea of the "Miao people", including social image, historical writing, academic research, political discourse, etc.; the other is about the national identity of "Miao-zu", including relationship between self-identity and otherness identification, national identity and religious identity, the identity of the Miao and of the Chinese nation. This project will be helpful to review and reflect on the formation process of the pluralistic integration pattern of the Chinese nation and the historical process from in-itself to self-consciousness. In addition to the introduction and conclusion, the article includes four chapters.

The first chapter mainly talks about the connotation of the social image of Miao in Chinese people before modern times, and then introduces the transformation of it in modern times. In the traditional concept of Hua-Yi, people do not think that the boundary between Hua and Yi is untransferable. As the state incorporated the Miao people into governance and educated them, the identity of the Miao people changed from "barbarian" to "civilian". After modern times, people began to examine the Miao people from the perspective of ethnic competition, regarded it as a decaying race, and see them as an bad example for Han to follow. In the anti-Manchu debate, people regard the Miao as one of the six nationalities (ethnic groups) in China, and highlight the equal citizenship of it for building a Chinese nation-state.

The second chapter firstly introduces the proposal of the "republic of six nationalities" in the early years of the Republic of China, and then introduces the renewal of the idea about Miao under the system of "republic of five nationalities". In order to bring the Miao into the process of nation-building, the theory of homology between Miao and Han emerged. In the writing of Chinese national history, people also give a certain position to the Miao people, and discuss the origin and identification of them from an academic point of view. At the social psychological level, following the view of the late Qing Dynasty that the Miao was a declining race, people in the Republic of China still believed that the Miao will gradually decline and face an inevitable extinction in the future. Therefore, the government carried out strong assimilation work in political terms.

The third chapter mainly investigates the interaction between Miao’s self-identity and otherness identification. It not only combs the national identity and national demands embodied in the Miao’s national movement and its own historical writing, but also describes the academic and political framework of the Miao from the aspects of "the Chinese nation is one", "the theory of Miao Han homology" and "accepting national self-determination within the scope of regional autonomy".

The fourth chapter mainly focuses on the Miao 's name, clothing, customs, personality and other issues, and examines the changes of Miao's social image. In modern times, people had a far-reaching and lasting discussion on the origin, meaning and stigma of the Miao people, which can reflect the interactive relationship between the nation and academia, politics and society. People's use of words such as Miao-zu, Miao-man and Miao-min also reflects the influence of different concepts such as ideas about nation, Hua-Yi and citizenship. With the changes of social customs and value reference system, people's understanding of Miao’s costumes, customs and character has also changed. The social image of the Miao people realized "humanization", "nationalization" and "Brotherhood" in this period.

Finally, we summarize the full text from the viewpoint of "embryonic development" and " generational metabolism" of national identity.