不断延续与更新的盘王神话认同框架——瑶族集体和个体经典的类型学研究
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摘要
不同地区不同时代瑶族人对盘王、盘古和盘瓠有不同认知,瑶族族群叙事评皇券牒和个体叙事信歌,对三者及其神话的叙述多有差异。57篇券牒中出现三种类型神名关系,其主要情节结构仍为盘瓠神话,其深层族群诉求围绕和强化生存特权、族群边界认同和族群迁移史认同。15篇信歌运用盘王神话时,出现了反向言说,增添了新意义。盘王神话流传地的瑶族人,对其保持了基本认同框架,又注入语义新层次和认知新维度,更新着盘王神话生命力。
The cognition is diversiform on King Pan, Pangu and Panhu by Yao people of different times and areas. The narrative difference of these texts of Ping Huang Quan Die as collective narrative and Letters songs as individual narrative exists in different extent about King Pan,Pangu, Panhu and the myth of King Pan. Three types of relationships on the God names and reality can be concluded, and the plot structure of the myth of Panhu is main body in the 57 papers of texts of Ping Huang Quan Die, which implicates the ethnic appeal for the survival privilege,the identity of ethnic boundary and the history of migration. The reverse speech and new meaning appeared on the content about the myth of King Panin the 15 papers of letter songs. The basic identity frame has been maintained, and the new meaning and new recognition have been added about this myth by Yao people, which has brought vitality to the myth of King Pan.
The cognition is diversiform on King Pan, Pangu and Panhu by Yao people of different times and areas. The narrative difference of these texts of Ping Huang Quan Die as collective narrative and Letters songs as individual narrative exists in different extent about King Pan,Pangu, Panhu and the myth of King Pan. Three types of relationships on the God names and reality can be concluded, and the plot structure of the myth of Panhu is main body in the 57 papers of texts of Ping Huang Quan Die, which implicates the ethnic appeal for the survival privilege,the identity of ethnic boundary and the history of migration. The reverse speech and new meaning appeared on the content about the myth of King Panin the 15 papers of letter songs. The basic identity frame has been maintained, and the new meaning and new recognition have been added about this myth by Yao people, which has brought vitality to the myth of King Pan.
引文
[1]黄钰.盘古盘瓠盘王辨识[J].广西民族研究,1991,(4):40-42.
[2]参见彭兆荣.《评皇券牒》的母题结构[J].中南民族学院学报(哲学社会科学版),1994,(4):54-57.
[3]黄钰辑注.评皇券牒集编[M].南宁:广西人民出版社,1990.
[4]张劲松、赵群、冯荣军.蓝山县瑶族传统文化田野调查[M].长沙:岳麓书社,2002.
[5]广西壮族自治区编辑组.广西瑶族社会历史调查第七册[M].南宁:广西民族出版社,1986.
[6]李正杰主编.蓝靛瑶民歌选集[M].南宁:广西人民出版社,2011.
[7]冯成善、冯春金主编.田林盘瑶民歌[M].南宁:广西民族出版社,2001.
[8]越南老街省文化体育旅游厅编.越南瑶族民间古籍(一)[M].北京:民族出版社,2011.
[9]潘琼阁.盘王大歌和交趾信歌共有模式及迁移实质[J].民族文学研究,2016,(1):148-157.
(1)此处所列信歌主题基于笔者博士学位论文中部分研究内容。学位论文《瑶族信歌的功能类型学研究》详析24篇信歌共6610句诗句后,归纳出19个主题。具体方法可参见潘琼阁.盘王大歌和交趾信歌共有模式及迁移实质[J].民族文学研究,2016,(1):148-157.
(1)不能,意为不像。
(2)庇能,意为比如,好似。
(3)依,此处意为不。
(4)土,此篇指壮族人。们,是瑶族人自称。
(5)依庇,意为不给、不使。
(6)若,意为受苦。为瑶族自造字“苦”。此处引用诗句为繁体字,遵循原书所载信歌原件扫描件字体。
[2]参见彭兆荣.《评皇券牒》的母题结构[J].中南民族学院学报(哲学社会科学版),1994,(4):54-57.
[3]黄钰辑注.评皇券牒集编[M].南宁:广西人民出版社,1990.
[4]张劲松、赵群、冯荣军.蓝山县瑶族传统文化田野调查[M].长沙:岳麓书社,2002.
[5]广西壮族自治区编辑组.广西瑶族社会历史调查第七册[M].南宁:广西民族出版社,1986.
[6]李正杰主编.蓝靛瑶民歌选集[M].南宁:广西人民出版社,2011.
[7]冯成善、冯春金主编.田林盘瑶民歌[M].南宁:广西民族出版社,2001.
[8]越南老街省文化体育旅游厅编.越南瑶族民间古籍(一)[M].北京:民族出版社,2011.
[9]潘琼阁.盘王大歌和交趾信歌共有模式及迁移实质[J].民族文学研究,2016,(1):148-157.
(1)此处所列信歌主题基于笔者博士学位论文中部分研究内容。学位论文《瑶族信歌的功能类型学研究》详析24篇信歌共6610句诗句后,归纳出19个主题。具体方法可参见潘琼阁.盘王大歌和交趾信歌共有模式及迁移实质[J].民族文学研究,2016,(1):148-157.
(1)不能,意为不像。
(2)庇能,意为比如,好似。
(3)依,此处意为不。
(4)土,此篇指壮族人。们,是瑶族人自称。
(5)依庇,意为不给、不使。
(6)若,意为受苦。为瑶族自造字“苦”。此处引用诗句为繁体字,遵循原书所载信歌原件扫描件字体。