阿瓦提刀郎麦西莱甫的传承与保护
|
摘要
刀郎麦西莱甫作为植入民间的一种活动,能够完整保存,这与刀郎地区特定的环境、艺人等有密切关系。刀郎麦西莱甫也是刀郎维吾尔人传统社区整体"文化场"的记录和再现,是活态流动的。作为刀郎维吾尔人创造而成的非物质文化遗产,具有多样性的价值。这些价值与阿瓦提传统乡村镇人群的存在与发展紧密联系,从而形成刀郎麦西来甫传承与保护的独自特点。本文从文化人类学视角,探讨阿瓦提刀郎麦西莱甫的传承保护机制,分析在不断变迁的今天,如何对刀郎麦西莱甫进行有效保护。
The reason why Dolan Meshrep,an activity implanted in the private sector,can be preserved completely is closely related to the particular environment in Dolan region,artists etc.Dolan Meshrep is the recording and reproduction of Dolan Uyghur traditional community as a whole cultural field and actively moving.Dolan Uyghur has created the non-material cultural heritage with the diversity value which is closely related with the existence and development of these traditional Awat rural town population to form Dolan Meshrep's own protection characteristics.From the perspective of cultural anthropology,this paper explores the Awat Dolan Meshrep heritage protection mechanisms,analyzes how to protect Dolan Meshrep effectively in the changing time.
The reason why Dolan Meshrep,an activity implanted in the private sector,can be preserved completely is closely related to the particular environment in Dolan region,artists etc.Dolan Meshrep is the recording and reproduction of Dolan Uyghur traditional community as a whole cultural field and actively moving.Dolan Uyghur has created the non-material cultural heritage with the diversity value which is closely related with the existence and development of these traditional Awat rural town population to form Dolan Meshrep's own protection characteristics.From the perspective of cultural anthropology,this paper explores the Awat Dolan Meshrep heritage protection mechanisms,analyzes how to protect Dolan Meshrep effectively in the changing time.
引文
[1]露丝.本尼迪克特著,王炜译.文化模式[M].北京:社会科学文献出版社,2009(1):2.
[2]皮埃尔.布迪厄(法),华康德(美)著,李猛、李康译.实践与反思反思社会学导引[M].北京:中央编译出版社,2004(4):133-134.
[3]艾娣亚.买买提.一位人类学者视野中的麦西莱甫[M].北京:民族出版社,2006(9):187-199.
[4]安学斌.少数民族非物质文化遗产研究——以云南巍山彝族打歌为例[M].北京:民族出版社,2008(7):55-60.
[5]张仲谋.非物质文化遗产传承研究[M],北京:文化艺术出版社,2010(8):221-225.
[6]姑丽娜尔.吾普力.多郎麦西莱甫研究——维吾尔族历史与文化特质的一个缩影[J].中国社会科学院研究生院学报,2006(2):137-144.
[7]方光耀.传承和弘扬木卡姆音乐文化的思考[J].新疆艺术学院学报,2005(6):20-23.
[8]阿布力米提.买买提.麦西莱甫维吾尔人的民俗学校[J].中国民族,2003(1):56-59.
[2]皮埃尔.布迪厄(法),华康德(美)著,李猛、李康译.实践与反思反思社会学导引[M].北京:中央编译出版社,2004(4):133-134.
[3]艾娣亚.买买提.一位人类学者视野中的麦西莱甫[M].北京:民族出版社,2006(9):187-199.
[4]安学斌.少数民族非物质文化遗产研究——以云南巍山彝族打歌为例[M].北京:民族出版社,2008(7):55-60.
[5]张仲谋.非物质文化遗产传承研究[M],北京:文化艺术出版社,2010(8):221-225.
[6]姑丽娜尔.吾普力.多郎麦西莱甫研究——维吾尔族历史与文化特质的一个缩影[J].中国社会科学院研究生院学报,2006(2):137-144.
[7]方光耀.传承和弘扬木卡姆音乐文化的思考[J].新疆艺术学院学报,2005(6):20-23.
[8]阿布力米提.买买提.麦西莱甫维吾尔人的民俗学校[J].中国民族,2003(1):56-59.