民间武术组织参与村落社会治理——我国台湾鹿陶洋宋江阵的人类学考察
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摘要
运用文献调研、参与式观察、访谈等方法,以我国台湾鹿陶洋民间武术宋江阵为案例,探讨民间武术组织参与村落社会治理的过程及效能。认为:以鹿陶洋宋江阵展演为核心的科仪仪式、身体展演过程及结束部分分别构建了不同的场域,参与者的自我思想意识和身体行为在不同的场域中被型塑,实现了从"他治"到"自治"的蜕变;在仪式过程中,强化了群体成员的组织性、纪律性意识及行为;民间武术组织参与村落社会治理表征为村落族群的"内治"与村落族群间的"外治"共生的治理格局,并通过村民自治和组织治理的方式得以实现。
Using the methods of literature review,participatory observation and interview,the study,based on the case study of Songjiang Array in Lutaoyang Village of Taiwan,tries to explore the folk Wushu 's participation in village social governance. The results reveal that the rituals and physical performance process and ending part of Songjiang Array showin Lutaoyang Village construct various fields; the self-ideology and physical behavior of the participants are molded in different fields,thereby developed the transformation from "being ruled " to "autonomy ". In the process of Songjiang Array rituals,the organization and discipline as well as the behavior of group members get enhanced. The folk Wushu's participation in village governance presents to be the"internal governance"within a village and"external governance"among villages,respectively,and it is practiced through the way of villagers' autonomy and organizational governance.
Using the methods of literature review,participatory observation and interview,the study,based on the case study of Songjiang Array in Lutaoyang Village of Taiwan,tries to explore the folk Wushu 's participation in village social governance. The results reveal that the rituals and physical performance process and ending part of Songjiang Array showin Lutaoyang Village construct various fields; the self-ideology and physical behavior of the participants are molded in different fields,thereby developed the transformation from "being ruled " to "autonomy ". In the process of Songjiang Array rituals,the organization and discipline as well as the behavior of group members get enhanced. The folk Wushu's participation in village governance presents to be the"internal governance"within a village and"external governance"among villages,respectively,and it is practiced through the way of villagers' autonomy and organizational governance.
引文
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[8]杨可.适应与不适:布迪厄实践理论中的“惯习”概念与社会条件的关系[J].华中科技大学学报:社会科学版,2011,25(5):78-79
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[14]康纳顿.社会如何记忆[M].纳日碧力戈,译.上海:上海人民出版社,2000:107-108
[15]特纳.仪式过程:结构与反结构[M].黄剑波,译.北京:中国人民大学出版社,2006:95
[16]特纳.象征之林:恩登布人仪式散论[M].赵玉燕,译.北京:商务印书馆,2006:269
[17]王伯琦.近代法律思潮与中国固有文化[M].北京:清华大学出版社,2005:16-17
[18]郑国华.模型、保障和困境:民间体育组织治理[J].武汉体育学院学报,2016,50(2):16
[19]王露璐.伦理视角下中国乡村社会变迁中的“礼”与“法”[J].中国社会科学,2015(7):96-97,102
[20]张闪士.民间武术的“礼治”传统及神圣运作:冀南广宗乡村地区梅花拳文场考察[J].民俗研究,2015(6):46-47
[21]莫里斯.宗教人类学[M].周国黎,译.北京:今日中国出版社,1992:335
[22]GEERTZ C.Religion as a cultural system[J].The Religious Situation,1968(6):39-87
[23]TAMBIAH S J.A performative approach to ritual[J].Proceedings of the British Academy,1981(5):119
[24]KERTZER D I.Ritual,politics,and power[M].London:Yale University Press,1988:9
[25]布迪厄,华康德.实践与反思:反思社会学导引[M].李猛,李康,译.北京:中央编译出版社,1998:144,171-173
[26]吴莲花,郭学松.走向共生:乡土仪式体育的生存性智慧:福建乌坑村“打黑狮”运动的人类学考察[J].山东体育学院学报,2017,33(3):77-79
[27]BOURDIEU P.Pascalian meditations[M].RICHARD N,Trans.Cambridge:Polity Press,2000:210
[28]DURKHEIME.The division of labor in society[M].NewYork:Free Press,1964:79-80
[2]腓力普.厦门方志[M].2版.上海:中华基督教卫理公会,1912:65
[3]滕尼斯.共同体与社会:纯粹社会学的基本概念[M].林荣远,译.北京:商务印书馆,1999:70
[4]张庆雄.台南鹿陶洋宋江阵之研究[D].台南:台南大学,2006:66-67
[5]江明和.鹿陶洋与宋江阵[Z].台南:文建会中辨室,1999:35
[6]台湾省文献委员会.台湾省通志:卷二:人民志:宗教篇[M].台北:众文图书公司,1971:12
[7]戴国斌.中国武术教育“格拳致知”的文化遗产[J].体育学刊,2017,24(3):20
[8]杨可.适应与不适:布迪厄实践理论中的“惯习”概念与社会条件的关系[J].华中科技大学学报:社会科学版,2011,25(5):78-79
[9]RICOEUR P.“The Narrative Function”,in hermeneutics and the human science:Essays on language,action and interpretation[M].Cambridge:Cambridge University Press,1981:274
[10]韦晓康,蒋萍.民俗体育文化在社会治理中的作用研究[J].中国体育科技,2016,52(4):34-36
[11]杨儒宾.中国古代思想中的气论与身体观:两种“体”现[M].台北:巨流图书出版社,1993:216
[12]FOUCAUIT M.Discipline&punish:The birth of the prison[M].SHERIDAN A,trans.NewYork:Random House,1979:139
[13]寥上兰,吴玉华.身体与精神双重构建下的民俗体育村落治理:以江西宁都“中村傩戏”为例[J].武汉体育学院学报,2017,51(2):64-65
[14]康纳顿.社会如何记忆[M].纳日碧力戈,译.上海:上海人民出版社,2000:107-108
[15]特纳.仪式过程:结构与反结构[M].黄剑波,译.北京:中国人民大学出版社,2006:95
[16]特纳.象征之林:恩登布人仪式散论[M].赵玉燕,译.北京:商务印书馆,2006:269
[17]王伯琦.近代法律思潮与中国固有文化[M].北京:清华大学出版社,2005:16-17
[18]郑国华.模型、保障和困境:民间体育组织治理[J].武汉体育学院学报,2016,50(2):16
[19]王露璐.伦理视角下中国乡村社会变迁中的“礼”与“法”[J].中国社会科学,2015(7):96-97,102
[20]张闪士.民间武术的“礼治”传统及神圣运作:冀南广宗乡村地区梅花拳文场考察[J].民俗研究,2015(6):46-47
[21]莫里斯.宗教人类学[M].周国黎,译.北京:今日中国出版社,1992:335
[22]GEERTZ C.Religion as a cultural system[J].The Religious Situation,1968(6):39-87
[23]TAMBIAH S J.A performative approach to ritual[J].Proceedings of the British Academy,1981(5):119
[24]KERTZER D I.Ritual,politics,and power[M].London:Yale University Press,1988:9
[25]布迪厄,华康德.实践与反思:反思社会学导引[M].李猛,李康,译.北京:中央编译出版社,1998:144,171-173
[26]吴莲花,郭学松.走向共生:乡土仪式体育的生存性智慧:福建乌坑村“打黑狮”运动的人类学考察[J].山东体育学院学报,2017,33(3):77-79
[27]BOURDIEU P.Pascalian meditations[M].RICHARD N,Trans.Cambridge:Polity Press,2000:210
[28]DURKHEIME.The division of labor in society[M].NewYork:Free Press,1964:79-80