侗族传统糯稻与地方社会建构——以贵州省从江县占里村为例
|
摘要
过去关于糯稻的研究,多从其生物特性、生产技术或生态方面展开。通过在贵州省从江县占里村进行田野调查记录发现,糯稻的存在与地方文化有非常重要的关系:为适应自然所创造地糯稻的生存环境,糯稻贯穿于个人生活、族群内部交往和地区间往来之间;糯米本身所具有的"神性"在人们的意识中得到强化。这一系列的文化表达是侗族人在驯化糯稻的过程中主动建构的,正是由于有这一系列关于糯稻的社会建构,使得侗族乡民在世代发展中能够做到人与资源和谐共生,从而保证他们世系地稳定延续。
In the past,the research on glutinous rice mainly started from its biological characteristics,production techniques or ecological aspects. Based on the fieldwork records of Zhanli Village in Congjiang County of Guizhou Province,this paper found that the glutinous rice has a very important relationship with local culture: in order to adapt to the natural environment,the glutinous rice immerged into personal life,the interaction of Dong people and districts. The " divineness" of glutinous rice is strengthened in people's consciousness. This series of cultural expressions was constructed by the Dong people enduring their domesticating the glutinous rice. It is because of this series of social constructions that the Dong people are able to achieve harmony between people and resources in the development of the generations and so that they can provide their later generation with stable continuation.
In the past,the research on glutinous rice mainly started from its biological characteristics,production techniques or ecological aspects. Based on the fieldwork records of Zhanli Village in Congjiang County of Guizhou Province,this paper found that the glutinous rice has a very important relationship with local culture: in order to adapt to the natural environment,the glutinous rice immerged into personal life,the interaction of Dong people and districts. The " divineness" of glutinous rice is strengthened in people's consciousness. This series of cultural expressions was constructed by the Dong people enduring their domesticating the glutinous rice. It is because of this series of social constructions that the Dong people are able to achieve harmony between people and resources in the development of the generations and so that they can provide their later generation with stable continuation.
引文
[1](英)莫里斯·弗里德曼(Maurice Freedman).中国东南的宗族组织[M].刘晓春,译.上海:上海人民出版社,2000.
[2]罗康隆.文化特化与生态环境的适应—以贵州省黎平县黄岗侗族社区糯稻品种的特化为例[J].云南社会科学,2014(02).
[3]罗康智.侗族美丽生存中的稻鱼鸭共生模式—以贵州黎平黄岗侗族为例[J].湖北民族学院学报(哲学社会科学版),2011(01).
[4]杨筑慧.侗族糯稻种植的历史变迁—以黔东南黎、榕、从为例[J].云南民族大学学报(哲学社会科学版),2014(05).
[5]罗康隆,戴宇.侗族饮食习俗的生态维护功能研究[J].黔南民族师范学院学报,2017(5).
[6]鲁明新.论侗族村民遵守乡规民约的机理—以从江县占里村为例[J].黔南民族师范学院学报,2017(5).
[7](日)大贯美惠子.作为自我的稻米—日本人穿越时间的身份认同.石峰译[M].浙江大学出版社,2015.
[8]赵旭东.礼物与商品—以中国乡村土地集体占有为例[J].安徽师范大学学报(人文社会科学版),2007(04).
[9]肖凌翚.日本的稻作世界观—释读《稻作文化的世界观》[J].贵阳学院学报(社会科学版),2016(01).
(1)该村从1950年代开始的50年中人口增长仅为10人,现该村已将人口比对资料作为旅游宣传展示给外人。
(1)吴老选,男侗族,小学学历,曾在山西等地外出务工因此能较好沟通。目前儿子从部队退役在县武装部工作,他们家的田除了他与儿子的外还有部分是同村亲戚的,因亲戚外出务工而代为耕种。
(1)新生儿的出生是女方落夫家的标志,亲友会赠送大量的糯米及糯米饭以此表示祝贺。
[2]罗康隆.文化特化与生态环境的适应—以贵州省黎平县黄岗侗族社区糯稻品种的特化为例[J].云南社会科学,2014(02).
[3]罗康智.侗族美丽生存中的稻鱼鸭共生模式—以贵州黎平黄岗侗族为例[J].湖北民族学院学报(哲学社会科学版),2011(01).
[4]杨筑慧.侗族糯稻种植的历史变迁—以黔东南黎、榕、从为例[J].云南民族大学学报(哲学社会科学版),2014(05).
[5]罗康隆,戴宇.侗族饮食习俗的生态维护功能研究[J].黔南民族师范学院学报,2017(5).
[6]鲁明新.论侗族村民遵守乡规民约的机理—以从江县占里村为例[J].黔南民族师范学院学报,2017(5).
[7](日)大贯美惠子.作为自我的稻米—日本人穿越时间的身份认同.石峰译[M].浙江大学出版社,2015.
[8]赵旭东.礼物与商品—以中国乡村土地集体占有为例[J].安徽师范大学学报(人文社会科学版),2007(04).
[9]肖凌翚.日本的稻作世界观—释读《稻作文化的世界观》[J].贵阳学院学报(社会科学版),2016(01).
(1)该村从1950年代开始的50年中人口增长仅为10人,现该村已将人口比对资料作为旅游宣传展示给外人。
(1)吴老选,男侗族,小学学历,曾在山西等地外出务工因此能较好沟通。目前儿子从部队退役在县武装部工作,他们家的田除了他与儿子的外还有部分是同村亲戚的,因亲戚外出务工而代为耕种。
(1)新生儿的出生是女方落夫家的标志,亲友会赠送大量的糯米及糯米饭以此表示祝贺。