山西柳林“盘子会”文化阐释
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摘要
“盘子会”是山西柳林年节仪式中以祭祀为核心的庙会文化,在以往的报刊杂志中关于柳林“盘子会”的研究文章甚少,即使有也是对“盘子会”文化事象的简单罗列。本文则应用了民俗学、社会学、人类学的理论与方法,以田野调查为基本手段,辅以地方文献资料对“盘子会”的传承与变迁、“盘子会”仪式中的象征意义进行了全面的研究,通过这些研究,发现“盘子会”在民众日常现实生活中具有重要的影响。本文重点阐释的内容是在非物质文化保护语境下,围绕“盘子会”所形成的三方利益的关系。
本文主要分为五个部分:
绪论部分主要对选题的意义、目的、研究现状、本文所用材料、研究方法、本文的理论创新和不足之处作以说明。
第二章为“盘子会”概述。主要介绍了“盘子会”产生、发展以及“盘子会”所依托的自然、社会环境。
第三章以民俗学“整体研究”方法为指导,对“盘子会”的仪式进行了详细的说明,还原了“盘子会”展演的仪式情景,应用了二元对立的理论视角对现今的“盘子会”仪式进行了深入的剖析。
第四章应用“三位一体”的民俗符号理论对“盘子”、“盘子会”仪式过程中的行为所表现出的象征性意蕴进行了详尽的分析,通过对具有象征性仪式的分析揭示了“盘子会”仪式的功能作用。
第五章为本文的核心章节。作为非物质文化遗产保护下的“盘子会”,笔者首先借鉴了罗伯特·雷德菲尔德大传统与小传统的理论,阐述了当代社会二者之间的互动,其次,应用了布迪厄的场域理论对现代社会中国家权利、民间艺人、“盘子会”组织者三者的利益关系进行阐释,在非物质文化遗产保护视角下,“盘子会”有其存在的合宜性。现代社会中国家权利、民间艺人、“盘子会”组织者对“盘子会”的发展有极其重要的作用,三者之间利益的互动促使“盘子会”成为山西柳林最亮的“文化品牌”。
通过上述研究,本文认为,古往今来,山西柳林“盘子会”仪式在当地民众生活中始终显现出多种文化功能,是具有文化动力的民俗事象。尽管伴随着社会的发展,其在当代已发生了许多变迁,诸如仪式中原有的鬼神信仰观念逐渐淡化,仪式内容有所简化,娱乐色彩逐渐增强等,但这一极具区域性文化传统的习俗事象的“本真性”并未游离与改变。尤其置身于当下全球范围内吁请对非物质文化遗产加强保护的社会语境,伴随着区域内民众日益增强的文化自觉,这一古老的习俗文化必将得到更好的承继与发展,成为该区域文化建构的的重要列项。
"Temple fair of plate" which is called“Temples Exhibition”appears in Liulin Shanxi Provence, it is a ceremony in the core of the sacrifice celebrated in annual New Year. As Liulin country’custom, the“Temple fair of plate”is knowed only by locations , so that you can find few about it in kinds of magazines or newspapers, even that you still find some luckily, it is only the examples that gives about this. In this paper the author uses such theory as folklore, sociology, anthropology and methods of on-the-spot investigation and supplemented by local literature on the inheritance and change of "Temple fair of plate" and the "Temple fair of plate" ceremony symbolic significance, including what does the "temple" mean and the behavior of a symbol of the ceremony, through these studies, you can find that how the "Temple fair of plate" ceremony affects local residents' daily life. This article focuses on the view of the non-material culture protection in order to give an explanation of the tripartite relationship between the interests in the“Temple fair of plate”.
This paper is divided into five parts:
The preface explains the aims of the article, the research status, the materials and the methods used in the paper , also shows the innovation and insufficient in this research.
The second chapter summarizes the "Temple fair of plate", what the main point is the introduction of the production and development of the "Temple fair of plate" and the natural and social environment it relies on.
The third chapter narrates the“Temple fair of plate”, which is guided on the method called "overall research". At first, the paper gives the description of the "Temple fair of plate" ceremony in details, then deduces the performance and the ritual of the "Temple fair of plate", in order to analysis deeply, the author uses the method of a binary opposition into two ideological to describe the ceremony of the "Temple fair of plate" at present.
The fourth chapter analysis the symbolic meaning through the performance of "Temple fair of plate" ceremony in-depth and shows the impaction of the "Temple fair of plate" on local residents in their daily life, thus revealing the function of the "Temple fair of plate" ceremony.
The fifth chapter is the core of this paper. As we all know, the "Temple fair of plate" is a non-material cultural heritage. In this chapter, firstly, the author draws on Robert Redfield’big tradition and the little traditional theory to explain the interaction between contemporary society , secondly, explains the relationship between the three interests such as the national rights, the folk artists and the organizers of the "Temple fair of plate" ceremony in the application of Bourdieu's field theory. In the view of the intangible cultural heritage, the "Temple fair of plate" not only has the rights to exist, but also should be inherited. Once the "Temple fair of plate" performances well, we must deal with the tripartite of the national rights, the folk artists and the organizers of the "Temple fair of plate" ceremony. If that, the "Temple fair of plate" not goes well but also become the brightest local culture brand in Liulin Shanxi Province.
All in all, the author shows that in the "Temple fair of plate" ceremony, the spirits of the ghost fade out step by step and the ways of it gradually simplified, in order to meet the needs of the development of the social life, the "Temple fair of plate" should complied with the history and change their ingredients in order to reduce the superstitious and the mysterious, enhance the function of the ceremony’entertainment. Maybe, in some day, the“Temple fair of plate”will be the most popular entertainment in life or be the most important part in social life.
本文主要分为五个部分:
绪论部分主要对选题的意义、目的、研究现状、本文所用材料、研究方法、本文的理论创新和不足之处作以说明。
第二章为“盘子会”概述。主要介绍了“盘子会”产生、发展以及“盘子会”所依托的自然、社会环境。
第三章以民俗学“整体研究”方法为指导,对“盘子会”的仪式进行了详细的说明,还原了“盘子会”展演的仪式情景,应用了二元对立的理论视角对现今的“盘子会”仪式进行了深入的剖析。
第四章应用“三位一体”的民俗符号理论对“盘子”、“盘子会”仪式过程中的行为所表现出的象征性意蕴进行了详尽的分析,通过对具有象征性仪式的分析揭示了“盘子会”仪式的功能作用。
第五章为本文的核心章节。作为非物质文化遗产保护下的“盘子会”,笔者首先借鉴了罗伯特·雷德菲尔德大传统与小传统的理论,阐述了当代社会二者之间的互动,其次,应用了布迪厄的场域理论对现代社会中国家权利、民间艺人、“盘子会”组织者三者的利益关系进行阐释,在非物质文化遗产保护视角下,“盘子会”有其存在的合宜性。现代社会中国家权利、民间艺人、“盘子会”组织者对“盘子会”的发展有极其重要的作用,三者之间利益的互动促使“盘子会”成为山西柳林最亮的“文化品牌”。
通过上述研究,本文认为,古往今来,山西柳林“盘子会”仪式在当地民众生活中始终显现出多种文化功能,是具有文化动力的民俗事象。尽管伴随着社会的发展,其在当代已发生了许多变迁,诸如仪式中原有的鬼神信仰观念逐渐淡化,仪式内容有所简化,娱乐色彩逐渐增强等,但这一极具区域性文化传统的习俗事象的“本真性”并未游离与改变。尤其置身于当下全球范围内吁请对非物质文化遗产加强保护的社会语境,伴随着区域内民众日益增强的文化自觉,这一古老的习俗文化必将得到更好的承继与发展,成为该区域文化建构的的重要列项。
"Temple fair of plate" which is called“Temples Exhibition”appears in Liulin Shanxi Provence, it is a ceremony in the core of the sacrifice celebrated in annual New Year. As Liulin country’custom, the“Temple fair of plate”is knowed only by locations , so that you can find few about it in kinds of magazines or newspapers, even that you still find some luckily, it is only the examples that gives about this. In this paper the author uses such theory as folklore, sociology, anthropology and methods of on-the-spot investigation and supplemented by local literature on the inheritance and change of "Temple fair of plate" and the "Temple fair of plate" ceremony symbolic significance, including what does the "temple" mean and the behavior of a symbol of the ceremony, through these studies, you can find that how the "Temple fair of plate" ceremony affects local residents' daily life. This article focuses on the view of the non-material culture protection in order to give an explanation of the tripartite relationship between the interests in the“Temple fair of plate”.
This paper is divided into five parts:
The preface explains the aims of the article, the research status, the materials and the methods used in the paper , also shows the innovation and insufficient in this research.
The second chapter summarizes the "Temple fair of plate", what the main point is the introduction of the production and development of the "Temple fair of plate" and the natural and social environment it relies on.
The third chapter narrates the“Temple fair of plate”, which is guided on the method called "overall research". At first, the paper gives the description of the "Temple fair of plate" ceremony in details, then deduces the performance and the ritual of the "Temple fair of plate", in order to analysis deeply, the author uses the method of a binary opposition into two ideological to describe the ceremony of the "Temple fair of plate" at present.
The fourth chapter analysis the symbolic meaning through the performance of "Temple fair of plate" ceremony in-depth and shows the impaction of the "Temple fair of plate" on local residents in their daily life, thus revealing the function of the "Temple fair of plate" ceremony.
The fifth chapter is the core of this paper. As we all know, the "Temple fair of plate" is a non-material cultural heritage. In this chapter, firstly, the author draws on Robert Redfield’big tradition and the little traditional theory to explain the interaction between contemporary society , secondly, explains the relationship between the three interests such as the national rights, the folk artists and the organizers of the "Temple fair of plate" ceremony in the application of Bourdieu's field theory. In the view of the intangible cultural heritage, the "Temple fair of plate" not only has the rights to exist, but also should be inherited. Once the "Temple fair of plate" performances well, we must deal with the tripartite of the national rights, the folk artists and the organizers of the "Temple fair of plate" ceremony. If that, the "Temple fair of plate" not goes well but also become the brightest local culture brand in Liulin Shanxi Province.
All in all, the author shows that in the "Temple fair of plate" ceremony, the spirits of the ghost fade out step by step and the ways of it gradually simplified, in order to meet the needs of the development of the social life, the "Temple fair of plate" should complied with the history and change their ingredients in order to reduce the superstitious and the mysterious, enhance the function of the ceremony’entertainment. Maybe, in some day, the“Temple fair of plate”will be the most popular entertainment in life or be the most important part in social life.
引文
①吕梁市非物质文化遗产荟萃一书中提到“盘子”来源的六种说法
①刘建国等.山西柳林盘子会——独具黄河黄土高原风情的东方狂欢节[J].离石:吕梁高等专科学校学报,2010
②白占全.盘子文化探秘[M].太原:山西高校联合出版社,1994:19
①赵新平.试论山西柳林盘子文化的传承、变异及影响[J].山西忻州师范学院学报,2009
①来自于杨太老师笔记自然神与自然崇拜
①赵世瑜.狂欢与日常——明清以来的庙会与民间社会[M].北京:生活·读书·新知三联书店出版社,2002
②编委会.乾隆大藏经[M].北京:中华书店出版社,1990
③乔丹(T.G.Jordan)等著的The Human Mosaic《人文马赛克》副题文化地理导论《A Thematic Introduction To Cultural Geography》
④赵世瑜.狂欢与日常——明清以来的庙会与民间社会[M].北京:生活·读书·新知三联书店出版社,2002:57-58
⑤白占全.晋西柳林“盘子”庙会调查[R].北京:中国民俗学会第三次全国代表大会暨第五次学术讨论会,1993年
⑥白占全.盘子文化探秘[M].太原:山西高校联合出版社,1997:87
①柳林县志编纂委员会.柳林县志[M].北京:海潮出版社,1995:326
②江帆,王志勇和宋有涛.山林?人?文化[M].沈阳:辽宁教育出版社,2008
①柳林县志编纂委员会.柳林县志[M].北京:海潮出版社,1995:7
①高丙中.民俗文化与民俗生活[M].北京:中国社会科学出版社,1995
②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,2006:95
①白占全.盘子文化探秘[M].太原:山西高校联合出版社,1997
②王铭铭.村落视野中的文化与权力:闽台三村五论[M].北京:三联书店,1997:144
①李亦园.文化与修养[M].南宁:广西师范大学出版社,2004:170-171
②高有鹏.中国庙会文化[M].上海:上海文艺出版社,1999:4
①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,2006:15
②罗兰·巴特.符号学原理[M].北京:中国人民大学出版社,2008,李幼蒸译
③乌丙安.民俗学原理[M].沈阳:辽宁教育出版社,2001
①闻一多.闻一多全集[M].武汉:湖北人民出版社,1993:135
①邵媛媛.岫岩_烧香_仪式的文化研究[D].硕士学位论文,辽宁大学,2007
①王杰文.仪式、歌舞与文化展演[M].北京:中国传媒大学出版社,2006:43
②于华.仪式与社会变迁[M].北京:社会科学文献出版社,2000:19
③高有鹏.中国庙会文化[M].上海:上海文艺出版社,1999:90
①白占全.盘子文化探秘[M].太原:山西高校联合出版社,1997
①王杰文.仪式、歌舞与文化展演[M].北京:中国传媒大学出版社,2006:2
①龙先琼,杜成材.存在与表达——论地方性知识的历史叙述[J].吉首大学学报(社会科学版) 2008:29-3
①[法]皮埃尔·布迪厄,[美]华康德.实践与反思——反思社会学导引[M].北京:中央编译出版社,2004:159
②高丙中.民间的仪式与国家的在场[J].北京大学学报,2001(1):47
①[德]马克斯·韦伯.社会学的基本概念[M].上海:上海人民出版社,2000:33
[1]杜旭华.吕梁市非物质文化遗产荟萃[M].太原:山西人民出版社,2010
[2]刘建国等.山西柳林盘子会——独具黄河黄土高原风情的东方狂欢节[J].离石:吕梁高等专科学校学报,2010
[3]白占全盘子文化探秘[M].太原:山西高校联合出版社,1994
[4]赵新平.试论山西柳林盘子文化的传承、变异及影响[J].山西忻州师范学院学报,2009
[5]赵世瑜.狂欢与日常——明清以来的庙会与民间社会[M].北京:生活·读书·新知三联书店出版社,2002
[6]柳林县志编纂委员会.柳林县志[M].北京:海潮出版社,1995
[7]高丙中.民俗文化与民俗生活[M].北京:中国社会科学出版社,1995
[8]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
[9]王铭铭.村落视野中的文化与权力:闽台三村五论[M].北京:三联书店,1997
[10]李亦园.文化与修养[M].南宁:广西师范大学出版社,2004
[11]高有鹏.中国庙会文化[M].上海:上海文艺出版社,1999
[12]罗兰·巴特.符号学原理[M].北京:中国人民大学出版社,2008,李幼蒸译
[13]乌丙安.民俗学原理[M].沈阳:辽宁教育出版社,2001
[14]邵媛媛.岫岩_烧香_仪式的文化研究[D].硕士学位论文,辽宁大学,2007
[15]杨丹妮.口传—仪式叙事中的民间历史记忆——以广西三江侗族自治县和里三王宫庙会为个案[D].硕士学位论文,广西师范大学,2003
[16]王杰文.仪式、歌舞与文化展演[M].北京:中国传媒大学出版社,2006
[17]于华.仪式与社会变迁[M].北京:社会科学文献出版社,2000:19
[18]龙先琼,杜成材.存在与表达——论地方性知识的历史叙述[J].吉首大学学报(社会科学版) 2008
[19] [法]皮埃尔·布迪厄,[美]华康德.实践与反思——反思社会学导引[M].北京:中央编译出版社,2004
[20]高丙中.民间的仪式与国家的在场[J].北京大学学报,2001(1)
[21]江帆.满族生态与民俗文化[M].北京:中国社会科学出版社,2006
[22]江帆,王志勇和宋有涛.山林?人?文化[M].沈阳:辽宁教育出版社,2008
①刘建国等.山西柳林盘子会——独具黄河黄土高原风情的东方狂欢节[J].离石:吕梁高等专科学校学报,2010
②白占全.盘子文化探秘[M].太原:山西高校联合出版社,1994:19
①赵新平.试论山西柳林盘子文化的传承、变异及影响[J].山西忻州师范学院学报,2009
①来自于杨太老师笔记自然神与自然崇拜
①赵世瑜.狂欢与日常——明清以来的庙会与民间社会[M].北京:生活·读书·新知三联书店出版社,2002
②编委会.乾隆大藏经[M].北京:中华书店出版社,1990
③乔丹(T.G.Jordan)等著的The Human Mosaic《人文马赛克》副题文化地理导论《A Thematic Introduction To Cultural Geography》
④赵世瑜.狂欢与日常——明清以来的庙会与民间社会[M].北京:生活·读书·新知三联书店出版社,2002:57-58
⑤白占全.晋西柳林“盘子”庙会调查[R].北京:中国民俗学会第三次全国代表大会暨第五次学术讨论会,1993年
⑥白占全.盘子文化探秘[M].太原:山西高校联合出版社,1997:87
①柳林县志编纂委员会.柳林县志[M].北京:海潮出版社,1995:326
②江帆,王志勇和宋有涛.山林?人?文化[M].沈阳:辽宁教育出版社,2008
①柳林县志编纂委员会.柳林县志[M].北京:海潮出版社,1995:7
①高丙中.民俗文化与民俗生活[M].北京:中国社会科学出版社,1995
②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,2006:95
①白占全.盘子文化探秘[M].太原:山西高校联合出版社,1997
②王铭铭.村落视野中的文化与权力:闽台三村五论[M].北京:三联书店,1997:144
①李亦园.文化与修养[M].南宁:广西师范大学出版社,2004:170-171
②高有鹏.中国庙会文化[M].上海:上海文艺出版社,1999:4
①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,2006:15
②罗兰·巴特.符号学原理[M].北京:中国人民大学出版社,2008,李幼蒸译
③乌丙安.民俗学原理[M].沈阳:辽宁教育出版社,2001
①闻一多.闻一多全集[M].武汉:湖北人民出版社,1993:135
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