礼失求诸野：勾良苗寨礼文化的意义交织
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摘要
本研究基于在湘西凤凰县勾良苗寨的人类学田野经历,探讨礼文化碎片的描述方式与意义交织空间,并从中国经典古籍与地方志文本中提供的话语视角来描述与阐释勾良村的礼仪空间、礼的传承者、葬礼与婚礼的行礼过程,形成一种能与从事中国文化研究的西方学者展开对话的学术探究,这样做也旨在探索一种中国本土民族志的书写方式。秉承儒家“礼失求诸野”的文化实践,本论文阐述了当今中国礼的失落,礼失去哪里求,怎么求,求到的礼文化碎片以什么语言呈现等问题。通过对勾良苗寨礼的细节呈现,并将经典文本中超越了表征语言言说方式的语言碎片编织在行礼的动作细节描述中,呈现了礼通过教化对处理亲疏关系、性别关系、家族关系、邻里关系、政府与百姓关系等方面的重要意义,同时也展现了礼在民间的传承脉络。并指出礼的话语变迁并不影响礼在生活世界中的行为实践,这种实践甚至在无意识层面进行。在中国本土民族志书写下对礼的现象学描述也超越了苗与汉、古与今、传统与现代、精英文化与民俗文化的二元对立表述,由此开放出一个阐释与反思的多元意义空间。本文在思维方式、价值判断、分析观察、文化书写等方面都是在一系列的跨文化关系里展开,表现在苗汉异同,西方学者的文化表述与中国实际文化生活,远古礼仪记载与当今礼文化实践等等。当今中华文化的复兴与中国文化的对外传播离不开对礼文化的深层理解,礼作为中国文化的肌理与中国文化身份的源泉,不仅仅应该从语言层面得到澄清,更需要在行动中来领悟与理解。
Based on the ethnographic study of the ritual performances in Gouliang Miao village, this dissertation attempts to search for the lost liin the field and break through the dichotomy of assimilation and resistance in approaching different cultures. Rather than an expression of cultural identity and social structure in the western episteme. ritual in this dissertation is studied and demonstrated as a mode of thinking that penetrated into every sphere of Chinese life. Ancient Chinese classics were offering an alternative way of thinking and mode of writing more than merely providing information. Developing an indigenous Chinese ethnography, this dissertation interweaves discursive fragments from interviews, field notes, historical archives and visual descriptions into the interpretation of the cultural phenomena. The phenomenological demonstration of the ritual space, the life of ritual specialists and the ritual performances in the funeral and wedding ceremonies combined with various Confucian texts in the past open up a vast space of interpretation of ritual culture in Gouliang village and the ritual traditions throughout history in the wider context of China. The complexity and fluidity of the living ritual in contemporary Miao village are mostly preserved in thick descriptions, which is beyond the limitation and dichotomy of Miao and Han. tradition and modernity, folk customs and elite culture. Social criticism is achieved in the thick descriptions and juxtaposition of discursive fragments from the past and the present. The source meaning of ritual was finally traced back to a hexagram guan in Ⅰ Ching. which explains the transformative power of ritual and its social importance. This research questions the existence of Miao as a separate and bounded ethnic minority by means of in-depth descriptions of the heterogeneous details in their ritual life. It shows the existence of an ambiguous form of identity'which cannot be clearly marked out or distinguished as what the botanists do to the classification of the vegetation and plant.
Based on the ethnographic study of the ritual performances in Gouliang Miao village, this dissertation attempts to search for the lost liin the field and break through the dichotomy of assimilation and resistance in approaching different cultures. Rather than an expression of cultural identity and social structure in the western episteme. ritual in this dissertation is studied and demonstrated as a mode of thinking that penetrated into every sphere of Chinese life. Ancient Chinese classics were offering an alternative way of thinking and mode of writing more than merely providing information. Developing an indigenous Chinese ethnography, this dissertation interweaves discursive fragments from interviews, field notes, historical archives and visual descriptions into the interpretation of the cultural phenomena. The phenomenological demonstration of the ritual space, the life of ritual specialists and the ritual performances in the funeral and wedding ceremonies combined with various Confucian texts in the past open up a vast space of interpretation of ritual culture in Gouliang village and the ritual traditions throughout history in the wider context of China. The complexity and fluidity of the living ritual in contemporary Miao village are mostly preserved in thick descriptions, which is beyond the limitation and dichotomy of Miao and Han. tradition and modernity, folk customs and elite culture. Social criticism is achieved in the thick descriptions and juxtaposition of discursive fragments from the past and the present. The source meaning of ritual was finally traced back to a hexagram guan in Ⅰ Ching. which explains the transformative power of ritual and its social importance. This research questions the existence of Miao as a separate and bounded ethnic minority by means of in-depth descriptions of the heterogeneous details in their ritual life. It shows the existence of an ambiguous form of identity'which cannot be clearly marked out or distinguished as what the botanists do to the classification of the vegetation and plant.
引文
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