国家·历史·民俗:女性学者的民俗学遗产
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摘要
民俗学是一门与国家和历史都关联密切的学问,但过去对这种关系讨论较少。全球化以来,这种关系凸显,与此同时,女性学者创造的民俗学遗产也格外受到关注。其所以如此,是由于当代呼吁保护和发展多元文化,女性学者的民俗学遗产由于贴近多元文化的主体性而被重估。当代英文流行全世界与翻译全球化还造成了差异化的民俗被同质化的危险,这也迫使当代学者重返女性学者的民俗学遗产,尝试从那里找回原初,事实上,她们的有些民俗记录已不可再生。从学术史上说,包括中国民俗学史在内,这项研究的价值还在于,可以从一个有史料、有数据的角度,揭示中西民俗学者理解"民俗""民众""国家""历史"和"传统"等基本概念的差异。女性学者由于性别意识、自身条件和社会历史等原因,在她们搜集的资料和个人著作中,往往保留了不同世界、不同文化的多元因素,以及对之十分具体的记录与分析,相比之下,男性民俗学者因为偏爱理论和一致性的概括,将这些多元因素给忽略了,对这种理论倾向性,今天也需要反思。
Folklore is a kind of discipline which has a close relationship with its country and history,but this relationship was less discussed in the past.Since globalization,it has clearly emerged and highlighted.At the same time,folklore heritage created by women scholars is receiving special attention because of the contemporary trend to safeguard carefully the cultural diversity and to develop it. Fortunately,the folklore heritage of women scholars has been reassessed owing to cultural diversity on the one hand,and on the other,the popularity of English in contemporary society and the uniform translation which has led to the homogenization of different folklores. All these factors have forced modern scholars to return to the heritage of women folklorists,trying to retrieve the original form from there. In fact,some of the records of women scholars are no longer renewable and thus it will affect their understanding of cultural diversity if they do not find it again. In the scholarly history,including the history of Chinese folkloristics,the value of this research is that it can reveal the differences in concepts such as"folklore","common people","country","history"and "tradition",viewed by Chinese folkloristics and its western counterparts from different perspectives. Based on their gender consciousness,and social and historical background,women scholars often retain the multicultural factors exist in different worlds and subject groups in their collection of data and personal works. In contrast,the male scholars ignore the diversity factors because of their preference for united theory and standard methodology,but this tendency is dangerous. To promote the level of research in this field,we should rethink the process of relatively scholarly history today.
Folklore is a kind of discipline which has a close relationship with its country and history,but this relationship was less discussed in the past.Since globalization,it has clearly emerged and highlighted.At the same time,folklore heritage created by women scholars is receiving special attention because of the contemporary trend to safeguard carefully the cultural diversity and to develop it. Fortunately,the folklore heritage of women scholars has been reassessed owing to cultural diversity on the one hand,and on the other,the popularity of English in contemporary society and the uniform translation which has led to the homogenization of different folklores. All these factors have forced modern scholars to return to the heritage of women folklorists,trying to retrieve the original form from there. In fact,some of the records of women scholars are no longer renewable and thus it will affect their understanding of cultural diversity if they do not find it again. In the scholarly history,including the history of Chinese folkloristics,the value of this research is that it can reveal the differences in concepts such as"folklore","common people","country","history"and "tradition",viewed by Chinese folkloristics and its western counterparts from different perspectives. Based on their gender consciousness,and social and historical background,women scholars often retain the multicultural factors exist in different worlds and subject groups in their collection of data and personal works. In contrast,the male scholars ignore the diversity factors because of their preference for united theory and standard methodology,but this tendency is dangerous. To promote the level of research in this field,we should rethink the process of relatively scholarly history today.
引文
[1]关于班恩著作的部分中译文在20世纪初被介绍到中国的历史,参见钟敬文.中国印欧民间故事之相似[C]//收入钟敬文.钟敬文民间文学论集[M](下册).上海:上海文艺出版社,1985.240.关于班恩此著的较为完整的中译本,参见[英]查·索·博尔尼(Charlortte Sophia Burne).民俗学手册[M].程德琪、贺哈定、邹明诚、乐英,译.上海:上海文艺出版社,1995.
[2][OB/OL]http://folklore-society.com
[3]Liisa Granbom-Herranen,Women’s Place in Finnish Proverbes from Childhood,in Year Book of International Proverb.FEJF2010.46.granbom,pp.95-110.
[4]Marika M覿gi,Matrilineal Societies in European Past?in Cross-cultural Perspectives,in Research of Family and Matriarchy in the 20th Century,2018,p.7.
[5]Margaret Mead.Coming of Age in Samoa.Perennial Classics.1928,2001.中译本;[美]玛格丽特·米德(Margaret Mead).萨摩亚人的成年[M].周晓红,译.北京:商务印书馆,2008.
[6]Margaret Mead.Sex and Temperament in Three Primitive Societies.Perennial Classics.1935,2001.中译本;[美]玛格丽特·米德(Margaret Mead).三个原始部落的性别与气质[M].宋践,等,译.杭州:浙江人民出版社,1988.
[7]Johann Jakob Bachofen,Das Mutterrecht.Eine Untersuchungüberdie Gynaikokratiederalten Weltnachihrerreligi觟sen und rechtlichen Natur.Suhrkamp Verlag,Frankfurt am Main,1861/1975.
[8]Maria Palleiro,Slovenian and Argentinean Folk Narrative Archives:A Comparative Ap proach,draft,April,25,2018.
[9][英]查·索·博尔尼(Charlortte Sophia Burne).民俗学手册[M].程德琪、贺哈定、邹明诚、乐英,译.上海:上海文艺出版社,1995.
[10]钟敬文.中国印欧民间故事之相似[C]//钟敬文民间文学论集[M](下册).上海:上海文艺出版社,1985:240-241.
[11][12]钟敬文.民俗学概论[M](第二版).北京:高等教育出版社,2010.32-39.58-66.
[13]钟敬文.《中国的植物起源神话》与《关于〈孩子们的歌声〉》[C]//钟敬文民间文学论集[M](下册).上海:上海文艺出版社,1985:149-162,375-381.
[14]钟敬文.我国古代民众的医药学知识---〈山海经之文化史研究〉中的一章[C]//钟敬文文集·民俗学卷[M].连树声编.合肥:安徽教育出版社,1999:191-211.
[15]此文是作者为日本民俗学家、冲绳大学小岛璎礼教授退休纪念会撰写的专题论文,日译文发表于小岛璎礼教授退官纪念论集刊行委员会、比较民俗学会编.比较民俗学のために---小岛璎礼教授退官纪念论集[M].高木立子,译.2001.52-64.
[16]钟敬文.民俗文化学发凡[C]//钟敬文.民俗文化学:梗概与兴起.董晓萍编.北京:中华书局,1996:3-35.
[17]钟敬文.中国印欧民间故事之相似[C]//钟敬文民间文学论集(下册).上海:上海文艺出版社,1985:241.
[18]董晓萍整理.中国民俗史与民俗学史(钟敬文遗作)[C]//北师大民俗典籍文字研究中心.民俗典籍文字研究(第1辑),商务印书馆,2003:1-17.
[19]冯沅君.古优解[M].北京:商务印书馆,1944.2-9.
[20][法]马伯乐(H.Maspero).书经中的神话[M].冯沅君,译.北京:国立北平研究院史学研究会,1939,顾颉刚《序》,1-2.
[21][日]中村星潮.农民文艺的研究[J].秋子译述.民众周报,1932,(213、214):13-14.参见董晓萍.跨文化民俗志[M].北京:中国大百科全书出版社,2017.
[22]关于陈秋帆在民俗学方面的学术工作,迄今为止,还研究得不多,但已有对这方面文献的梳理工作。参见董晓萍.跨文化民俗志[M].北京:中国大百科全书出版社,2017.
[23][24]沈祖棻.沈祖棻诗词集[M].程千帆笺注,南京:江苏古籍出版社,1994.54.55.
[25]钟敬文.钟敬文民间文学论集[M](上册).上海:上海文艺出版社,1982.266-267.
[26]胡适.歌谣的比较研究法的一个例[C]//胡适文存(第2集,第4册,第309-322页).引自北师大中文系民间文学教研室编.民间文艺学参考资料(第1集,下)[Z].内部资料,铅印本,1982.
[27]屈育德.神话·传说·民俗[M].北京:中国文联出版,1988.174.
[29]董均伦,江源.搜集整理民间故事的一些体会;李星华.搜集民间故事的几点体会[C]//中国民间文艺研究会研究部编.民间文学参考资料.第二辑,内部资料,铅印本,1980:157.160-161.179.181.
[29]郎樱研究《玛纳斯》的代表作,例如:郎樱.中国少数民族英雄史诗《玛纳斯》[M].杭州:浙江教育出版社,1995;郎樱.玛纳斯论[M].呼和浩特:内蒙古大学出版社,1999.
[30]董锡玖.敦煌壁画中的舞蹈艺术.常书鸿、李承仙.敦煌飞天[C]//董锡玖.敦煌舞蹈.乌鲁木齐:新疆美术摄影出版社,新西兰:霍兰德出版有限公司,1992:7.62.
[31]季羡林.敦煌舞发展前途无量[C]//董锡玖.敦煌舞蹈.乌鲁木齐:新疆美术摄影出版社,新西兰:霍兰德出版有限公司,1992:147-149.
[32]屈育德.第八章神话和民间传说[C]//钟敬文主编.民间文学概论(第二版).北京:高等教育出版社,2010:133.收入屈育德.神话·传说·民俗[M].北京:中国文联出版,1988.34.
[33][35][36]屈育德.神话·传说·民俗[M].北京:中国文联出版,1988.305.
[34]屈育德.论巧女故事[C]//神话·传说·民俗.北京:中国文联出版,1988:149-150.1.162-163.
[37]董均伦,江源.搜集整理民间故事的一些体会;李星华.搜集民间故事的几点体会[C]//中国民间文艺研究会研究部编.民间文学参考资料(第二辑),内部资料,铅印本,1980:161.
(1)班恩,又被译为“班尼”“博尔尼”等多种译名。本文采用最常见的译名“班恩”,以方便查找和整理历史文献。
(1)这位英国早期女民俗学者的中译名,一般译为“班恩”,在国内近年的中译本中,译为“查·索·博尔尼”,但因为是首次全译她的早期输入我国的著作《民俗学手册》,故该著可供参考。
[2][OB/OL]http://folklore-society.com
[3]Liisa Granbom-Herranen,Women’s Place in Finnish Proverbes from Childhood,in Year Book of International Proverb.FEJF2010.46.granbom,pp.95-110.
[4]Marika M覿gi,Matrilineal Societies in European Past?in Cross-cultural Perspectives,in Research of Family and Matriarchy in the 20th Century,2018,p.7.
[5]Margaret Mead.Coming of Age in Samoa.Perennial Classics.1928,2001.中译本;[美]玛格丽特·米德(Margaret Mead).萨摩亚人的成年[M].周晓红,译.北京:商务印书馆,2008.
[6]Margaret Mead.Sex and Temperament in Three Primitive Societies.Perennial Classics.1935,2001.中译本;[美]玛格丽特·米德(Margaret Mead).三个原始部落的性别与气质[M].宋践,等,译.杭州:浙江人民出版社,1988.
[7]Johann Jakob Bachofen,Das Mutterrecht.Eine Untersuchungüberdie Gynaikokratiederalten Weltnachihrerreligi觟sen und rechtlichen Natur.Suhrkamp Verlag,Frankfurt am Main,1861/1975.
[8]Maria Palleiro,Slovenian and Argentinean Folk Narrative Archives:A Comparative Ap proach,draft,April,25,2018.
[9][英]查·索·博尔尼(Charlortte Sophia Burne).民俗学手册[M].程德琪、贺哈定、邹明诚、乐英,译.上海:上海文艺出版社,1995.
[10]钟敬文.中国印欧民间故事之相似[C]//钟敬文民间文学论集[M](下册).上海:上海文艺出版社,1985:240-241.
[11][12]钟敬文.民俗学概论[M](第二版).北京:高等教育出版社,2010.32-39.58-66.
[13]钟敬文.《中国的植物起源神话》与《关于〈孩子们的歌声〉》[C]//钟敬文民间文学论集[M](下册).上海:上海文艺出版社,1985:149-162,375-381.
[14]钟敬文.我国古代民众的医药学知识---〈山海经之文化史研究〉中的一章[C]//钟敬文文集·民俗学卷[M].连树声编.合肥:安徽教育出版社,1999:191-211.
[15]此文是作者为日本民俗学家、冲绳大学小岛璎礼教授退休纪念会撰写的专题论文,日译文发表于小岛璎礼教授退官纪念论集刊行委员会、比较民俗学会编.比较民俗学のために---小岛璎礼教授退官纪念论集[M].高木立子,译.2001.52-64.
[16]钟敬文.民俗文化学发凡[C]//钟敬文.民俗文化学:梗概与兴起.董晓萍编.北京:中华书局,1996:3-35.
[17]钟敬文.中国印欧民间故事之相似[C]//钟敬文民间文学论集(下册).上海:上海文艺出版社,1985:241.
[18]董晓萍整理.中国民俗史与民俗学史(钟敬文遗作)[C]//北师大民俗典籍文字研究中心.民俗典籍文字研究(第1辑),商务印书馆,2003:1-17.
[19]冯沅君.古优解[M].北京:商务印书馆,1944.2-9.
[20][法]马伯乐(H.Maspero).书经中的神话[M].冯沅君,译.北京:国立北平研究院史学研究会,1939,顾颉刚《序》,1-2.
[21][日]中村星潮.农民文艺的研究[J].秋子译述.民众周报,1932,(213、214):13-14.参见董晓萍.跨文化民俗志[M].北京:中国大百科全书出版社,2017.
[22]关于陈秋帆在民俗学方面的学术工作,迄今为止,还研究得不多,但已有对这方面文献的梳理工作。参见董晓萍.跨文化民俗志[M].北京:中国大百科全书出版社,2017.
[23][24]沈祖棻.沈祖棻诗词集[M].程千帆笺注,南京:江苏古籍出版社,1994.54.55.
[25]钟敬文.钟敬文民间文学论集[M](上册).上海:上海文艺出版社,1982.266-267.
[26]胡适.歌谣的比较研究法的一个例[C]//胡适文存(第2集,第4册,第309-322页).引自北师大中文系民间文学教研室编.民间文艺学参考资料(第1集,下)[Z].内部资料,铅印本,1982.
[27]屈育德.神话·传说·民俗[M].北京:中国文联出版,1988.174.
[29]董均伦,江源.搜集整理民间故事的一些体会;李星华.搜集民间故事的几点体会[C]//中国民间文艺研究会研究部编.民间文学参考资料.第二辑,内部资料,铅印本,1980:157.160-161.179.181.
[29]郎樱研究《玛纳斯》的代表作,例如:郎樱.中国少数民族英雄史诗《玛纳斯》[M].杭州:浙江教育出版社,1995;郎樱.玛纳斯论[M].呼和浩特:内蒙古大学出版社,1999.
[30]董锡玖.敦煌壁画中的舞蹈艺术.常书鸿、李承仙.敦煌飞天[C]//董锡玖.敦煌舞蹈.乌鲁木齐:新疆美术摄影出版社,新西兰:霍兰德出版有限公司,1992:7.62.
[31]季羡林.敦煌舞发展前途无量[C]//董锡玖.敦煌舞蹈.乌鲁木齐:新疆美术摄影出版社,新西兰:霍兰德出版有限公司,1992:147-149.
[32]屈育德.第八章神话和民间传说[C]//钟敬文主编.民间文学概论(第二版).北京:高等教育出版社,2010:133.收入屈育德.神话·传说·民俗[M].北京:中国文联出版,1988.34.
[33][35][36]屈育德.神话·传说·民俗[M].北京:中国文联出版,1988.305.
[34]屈育德.论巧女故事[C]//神话·传说·民俗.北京:中国文联出版,1988:149-150.1.162-163.
[37]董均伦,江源.搜集整理民间故事的一些体会;李星华.搜集民间故事的几点体会[C]//中国民间文艺研究会研究部编.民间文学参考资料(第二辑),内部资料,铅印本,1980:161.
(1)班恩,又被译为“班尼”“博尔尼”等多种译名。本文采用最常见的译名“班恩”,以方便查找和整理历史文献。
(1)这位英国早期女民俗学者的中译名,一般译为“班恩”,在国内近年的中译本中,译为“查·索·博尔尼”,但因为是首次全译她的早期输入我国的著作《民俗学手册》,故该著可供参考。