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Traditional costume is an important carrier of the culture of the Qiang nationality. As Qiang people blossoms in social life, their raiment culture also cannot be isolated from this change with various factors affected. This paper analyses the factors that changes the Qiang raiment culture from the perspective of internal and external causes and concludes that changes in the dress conception and aesthetic sense, religious culture are the internal causes; changes in the living environment, the influence of cultural customs, multi-cultural blending are the external causes. National costumes are a representation of national identity, which boosts unique and rich cultural connotations. Formed in the long history of development, normal living and production, raiment culture of the Qiang nationality enjoys strong regional and ethnic characteristics. Enriched by historical transformation and the development of society, raiment culture of the Qiang nationality becomes the essence of a traditional ethnic culture and the cultural icon that represents national spirit, and also demonstrates distinctive features of the times and represents of the national spirit. In a sense, the change in traditional raiment culture is a crucial barrier of the historical culture of Qiang nationality, as well as an intangible national encyclopedia. Factors affecting the change of raiment culture of Qiang nationality are miscellaneous. This paper analyses relating factors that changes Qiang raiment culture from the perspective of internal and external causes. I. Internal causes to the change in traditional Qiang raiment culture (1) The influence of religious culture Religious culture belongs to the category of spiritual culture, and reflects people's psychological needs and way of knowing the world. Religion "is not only a cultural phenomenon, but also a cultural phenomenon with unique form [1]". Although raiment culture belongs to the category of material culture, it also has close links with the religious culture in many ways, both of which are integral parts of ethnic culture. Ethnic raiment culture can reflect religious culture; in the meantime, religious culture can guide and restrict the growth of ethnic raiment culture. In the process of social modernization of Qiang nationality, the two culture of the Qiang nationality have transformed from the original model. The religious culture of the Qiang nationality does not fade in the development, but continues to meet the needs of social modernization and generates some new embodiments in the raiment culture. The influence of religious culture to Qiang’s raiment culture mainly reflected in two aspects: the first is the clothing colors, the second is the embroidery of clothing. Qiang people worship white stone, and white is frequently used in the traditional costume. However, International Conference on Humanity, Education and Social Science (ICHESS 2016) © 2016. The authors Published by Atlantis Press 580 in recent years, red has become another important color in the traditional costume of Qiang people. For example, in previous time, women in Hei Hu township Mao County wind their heads with long white cloth, and both ends of the cloth hung down to the vest. This way of winding headscarves is known as "million years of filial piety", which was originated from a legend of the General “Black tiger”. Women wearing headscarves of this type is for the commemoration of the national hero “Black tiger”. And on the special occasion for celebrating the festival “Black tiger Qiang”, people replace the white cloth with red cloth in order to cultivate happy and festive atmosphere. Qiang is a nation of polytheism. Qiang embroidery enjoys rich and varied themes. Fire, sheep, cloud, Sun and a variety of flora and fauna in nature are the source of the theme of Qiang embroidery. Ancient embroidery patterns on the dress are the visual manifestation of Qiang people's religious beliefs. As other foreign religion communicates and exchanges with the local religions, Qiang embroidery witnesses a series of changes, for example, "卐", which is from tibetan culture, has also appeared in a number of Qiang embroidery work in recent years. These changes in color and decorative pattern are formed under the influence of the religious culture of different peoples. (2) Changes in the dress conception Only if individuals or groups inherit and develop their culture in the way of language, words, behavior, can the culture exist and continue to grow. Since behavior is dominated by personal consciousness, and costume is a typical manifestation of personal behavior, the dress conception is the most direct internal cause of dressing behavior. The style of costume varies, so does the dress conception. The cause for the fundamental difference among dressing conceptions lies in people’s recognition to the function of the costume. The costume of people mainly has three functions: first, practical function, which refers to meet the need of people in their daily life, is for body protection, cold resistance and heat shielding; second, aesthetics function, which reflects people’s aesthetic sense, is for decorative purpose; third, the function of identification, which identifies the difference with respect to social function, is to reflect social connotations, such as gender, age, nationality, career, religion, and social status. Different dress conceptions have different influence on the function of costume. Different functions determine the differences in dressing forms in selection of clothes, the choice of functions being one aspect of dressing concepts. So the change in dressing concepts may bring about change in choosing clothes. The transition of the costume culture of Qiang people also corresponds to the change of concepts in their national costume culture. Formerly Qiang people inhabited in the remote mountain districts with poor living conditions and deficient physical resources. When choosing clothes, more attentions were paid on practicability and durability, because the dressing should accord with daily life and production; and wear-resisting clothes would reduce unnecessary waste. For Qiang people in the past, the main functions of costumes, which are also the basic ones, were embodied in covering the body and defending against the cold. In the old days, Qiang people usually wore sheepskin waistcoats (see fig.1) when working. Its function was not confined to keeping out wind and rain; it was also a cushion at break time when being tuned outside in. At present sheepskin waistcoats are rarely seen in their inhabited regions, and the craftsmanship has been endangered. Qiang people take it as a normal way of dressing, a way decided by their traditional view, for women to wear scarves, unlined long gowns, waistcoats and girdles and for men to wear Yun Yun shoes with Gu Du wrapped on the waist. However, with the development of society and improvement of living conditions, their dressing concept also alters. They gradually realize that the functions of clothes were not merely limited to covering the body and keeping it warm, but more a reflection of the individual aesthetic taste. The ideological emancipation gives rise to changes in actions, and the diversification of dressing is among them. (3)The Changes in Aesthetic Taste As the external expression of beauty, the evolution of clothes was certainly under the influence of men’s

Effect Factor Analysis of the Change in Traditional Raiment Culture of the Qiang Nationality