《牡帕密帕》的叙事主题与拉祜族文化的创新性发展
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摘要
《牡帕密帕》是拉祜族流传至今的创世史诗,主要以洪荒开辟与文明创造为主题。史诗中反映的神话与名物制度、神话与宗教仪式等之间的关系,实质构建的是一种自然秩序,影响并维系着拉祜族人民的日常生产生活,是拉祜族日常生活伦理价值和生活经验的基础。《牡帕密帕》在发展中存在着两个互动性的文本,即传统文本与民间文本。民间文本对传统文本的创造性解释,一直是拉祜族文化创新性发展的动力要素。
Mupamipa is the creation epic handed down to Lahu people nowadays with the themes of the creation of the world and civilization. The relationships between myths and name system,myths and religious rituals in the epic is essentially a natural order,which influences and maintains the daily production and life of Lahu people,as well as the foundation of the ethical value and experience of Lahu people' s everyday lives. There are two interactive texts in Mupamipa,namely traditional text and folk text. The creation and interpretation from the traditional text to the folk text have always been a motivating factor for the innovative development of Lahu culture.
Mupamipa is the creation epic handed down to Lahu people nowadays with the themes of the creation of the world and civilization. The relationships between myths and name system,myths and religious rituals in the epic is essentially a natural order,which influences and maintains the daily production and life of Lahu people,as well as the foundation of the ethical value and experience of Lahu people' s everyday lives. There are two interactive texts in Mupamipa,namely traditional text and folk text. The creation and interpretation from the traditional text to the folk text have always been a motivating factor for the innovative development of Lahu culture.
引文
[1]杨堃.民族学概论[M].北京:中国社会科学出版社,1984:295.
[2]杨知勇.宗教·神话·民俗[M].昆明,云南教育出版社:1992:201-202.
[3]张福三.论我国神话发展的三种形态[J].思想战线,1986(3):51-57.
[4]MALINNWSKI,BRONISLWA.Magic,science and religion and other essays,garden city[M].New York:Doubleday&Company,Inc.
[5]克洛德·列维-斯特劳斯.野性思维[M].李幼蒸,译.北京:中国人民大学出版社,2006:86.
[6]乌格里诺维奇.艺术与宗教[M].北京:三联书店,1987.
[7]涂尔干.宗教生活的基本形式[M].渠敬东,译.上海:上海人民出版社,1999.
[8]FLETCHHER A C.The hako:a Pawee Cermony.22nd annual Report,Bureau of Amercian Ethnology(1900-1901)[R].Washington,D.C.,1904.
[9]维克多.特纳.仪式过程:结构与反结构[M].北京:中国人民大学出版社,2006:129.
[10]大林太良.神话学入门[M].北京:中国民间文艺出版社,1989:124.
[11]阿格妮丝·赫勒.日常生活面临着危险吗[M]//衣俊卿.社会历史理论的微观视阈:下.北京:中央编译出版社,2011:581.
(1)《牡帕密帕》的文本整理主要有如下几种《牡帕密帕》(由刘辉豪整理,1978年云南人民出版社公开出版);拉祜文单行本《牡帕密帕、古格戛本科》(由李文汉整理,1984年云南民族出版社公开出版);拉祜文和汉文对照《牡帕密帕》(李扎约整理,1989年云南省民族出版社公开出版);《拉祜族民间文学集成》中收入了整理补充后《牡帕密帕》全部唱段,并由1998由中国民间文艺出版社公开出版。本文资料所依据为中国文艺出版社1998年本。
[2]杨知勇.宗教·神话·民俗[M].昆明,云南教育出版社:1992:201-202.
[3]张福三.论我国神话发展的三种形态[J].思想战线,1986(3):51-57.
[4]MALINNWSKI,BRONISLWA.Magic,science and religion and other essays,garden city[M].New York:Doubleday&Company,Inc.
[5]克洛德·列维-斯特劳斯.野性思维[M].李幼蒸,译.北京:中国人民大学出版社,2006:86.
[6]乌格里诺维奇.艺术与宗教[M].北京:三联书店,1987.
[7]涂尔干.宗教生活的基本形式[M].渠敬东,译.上海:上海人民出版社,1999.
[8]FLETCHHER A C.The hako:a Pawee Cermony.22nd annual Report,Bureau of Amercian Ethnology(1900-1901)[R].Washington,D.C.,1904.
[9]维克多.特纳.仪式过程:结构与反结构[M].北京:中国人民大学出版社,2006:129.
[10]大林太良.神话学入门[M].北京:中国民间文艺出版社,1989:124.
[11]阿格妮丝·赫勒.日常生活面临着危险吗[M]//衣俊卿.社会历史理论的微观视阈:下.北京:中央编译出版社,2011:581.
(1)《牡帕密帕》的文本整理主要有如下几种《牡帕密帕》(由刘辉豪整理,1978年云南人民出版社公开出版);拉祜文单行本《牡帕密帕、古格戛本科》(由李文汉整理,1984年云南民族出版社公开出版);拉祜文和汉文对照《牡帕密帕》(李扎约整理,1989年云南省民族出版社公开出版);《拉祜族民间文学集成》中收入了整理补充后《牡帕密帕》全部唱段,并由1998由中国民间文艺出版社公开出版。本文资料所依据为中国文艺出版社1998年本。