南海《更路簿》非物质文化遗产集体记忆的失忆与重构
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摘要
南海《更路簿》是国家级非遗,承载着千百年来中国海南渔民耕海作业的集体记忆与"祖宗海"的家国情怀,探讨《更路簿》的保护、传承和活化等问题意义重大。通过对海南琼海、文昌等地20名老渔民的实地调研,采用NVivo 8软件对访谈及文献资料进行分析,探讨《更路簿》集体记忆的动态变化及其重构机制。研究表明:(1)记忆主体的更迭和客体信息的功能演变弱化了《更路簿》记忆的生境,渔民对时间性、季节性感知的失律,滞塞了记忆的代际流动。(2)《更路簿》集体记忆重构体现在多元主体的诉求赋予《更路簿》新的价值和意义,文本传承的仪式感与神圣空间的制度化激活了集体记忆的生命力,媒体语境对信息的重组和群体身份的同化构成记忆重构的重要路径。(3)渔民对南海的地方认同和情感依恋凝缩为记忆重构的特质内核,地理空间的地方化建构起个体记忆—集体记忆双向沟通的渠道,记忆的外生性升华为家—国尺度的转化。(4)南海作为渔民流动轨迹覆盖的场域,其活动空间的盈缩与《更路簿》记忆相关依赖,相互影响,渔民的空间实践与身份认同构成人—海间纽带联结的重要因素。
The "Geng Lu Bu" of South China Sea is a national non-material cultural heritage,which carries Hainan fishermen's deep "Family-country" feelings and collective memory about the activities of "Cultivating the Sea" for thousands of years.With the rapid development of navigation technologies and positioning systems in a modern society,"Geng Lu Bu" is gradually fading out of the stage of history.Hainan fishermen's collective memory of "Geng Lu Bu" has been suffering from amnesia,so it is of great significance to discuss how to activate "Geng Lu Bu" as a cultural heritage,and is of great urgency to explore how to not only protect but also inherit the collective memory effectively.Data and information are obtained from field surveys in Wenchang and Qionghai of Hainan and interviews from 20 local old fishermen.By adopting software NVivo8 to analyze the interview data and some relevant literatures,this paper discussed the dynamic change and reconstruction mechanism of collective memory.Results show that:(1) The intergenerational change of memory subject and the functional evolution of memory objective information has weakened the survival environment of "Geng Lu Bu".The fishermen's vague perception of fishing time and season obstructs the intergenerational inheritance of the memory about "Geng Lu Bu".(2) Multiple memory subjects' persue attaches new value and meaning to "Geng Lu Bu",and this,from another perspective,can reflect the reconstruction of collective memory of "Geng Lu Bu".Besides,the tradition of family inheritance and the systematization of scared space have activated the vital force of this memory.Conducted by the media,information's reorganization and identity assimilation has become an important way to reconstruct the memory.(3) Fishermen's local identity and emotional connection to the South China Sea,is the core of the memory's reconstruction.The localization of geographical space has formed a mutual communication between collective memory and individual memory.The exogenous character of collective memory has been sublimated into the "family-country isomorphism".(4) As the birthplace of "Cultivating the Sea" culture,the South China Sea's spatial pattern change has depended on the memory about "Geng Lu Bu" and interacted with each other.In the future,the linkage of the memory about "Geng Lu Bu" and the memory subject would be significantly affected by the fishermen's spatial practice and identity.The paper finally puts forward some suggestions on the protection and activation of cultural heritage.
The "Geng Lu Bu" of South China Sea is a national non-material cultural heritage,which carries Hainan fishermen's deep "Family-country" feelings and collective memory about the activities of "Cultivating the Sea" for thousands of years.With the rapid development of navigation technologies and positioning systems in a modern society,"Geng Lu Bu" is gradually fading out of the stage of history.Hainan fishermen's collective memory of "Geng Lu Bu" has been suffering from amnesia,so it is of great significance to discuss how to activate "Geng Lu Bu" as a cultural heritage,and is of great urgency to explore how to not only protect but also inherit the collective memory effectively.Data and information are obtained from field surveys in Wenchang and Qionghai of Hainan and interviews from 20 local old fishermen.By adopting software NVivo8 to analyze the interview data and some relevant literatures,this paper discussed the dynamic change and reconstruction mechanism of collective memory.Results show that:(1) The intergenerational change of memory subject and the functional evolution of memory objective information has weakened the survival environment of "Geng Lu Bu".The fishermen's vague perception of fishing time and season obstructs the intergenerational inheritance of the memory about "Geng Lu Bu".(2) Multiple memory subjects' persue attaches new value and meaning to "Geng Lu Bu",and this,from another perspective,can reflect the reconstruction of collective memory of "Geng Lu Bu".Besides,the tradition of family inheritance and the systematization of scared space have activated the vital force of this memory.Conducted by the media,information's reorganization and identity assimilation has become an important way to reconstruct the memory.(3) Fishermen's local identity and emotional connection to the South China Sea,is the core of the memory's reconstruction.The localization of geographical space has formed a mutual communication between collective memory and individual memory.The exogenous character of collective memory has been sublimated into the "family-country isomorphism".(4) As the birthplace of "Cultivating the Sea" culture,the South China Sea's spatial pattern change has depended on the memory about "Geng Lu Bu" and interacted with each other.In the future,the linkage of the memory about "Geng Lu Bu" and the memory subject would be significantly affected by the fishermen's spatial practice and identity.The paper finally puts forward some suggestions on the protection and activation of cultural heritage.
引文
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[19]Qian Liyun,Zhu Hong.Circulation and the localness:Geographical brand of Yixing Purple sand cultural change.Scientia Geographica Sinica,2011,31(10):1166-1171.[钱丽芸,朱竑.地方性与传承:宜兴紫砂文化的地理品牌与变迁.地理科学,2011,31(10):1166-1171.]
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(1)20世纪70-80年代,郭振乾、周伟民、麦穗等走访海南8个县市,访问老渔民共315人,现健在者仅102人。数据来源:《南海天书--海南渔民‘更路簿’文化诠释》。
(2)田野调查得知为渔民内部歌谣,见许洪福抄本《更路簿》。
(3)数据来源:田野调查于海南省海洋与渔业厅获得(2016年海洋捕捞生产动态)。
(4)据传明代海上遇难的108个商人,后显灵佑航,为海南草根性信仰。
(5)2016年12月访谈海南“更路簿”出海仪式传承人黄庆河所得,据称为旧时的出海祭文。
[2]Withers C W J.Landscape,memory,history:Gloomy memories and the 19th century Scottish Highlands.Scottish Geographical Journal,2005,121(1):29-44.
[3]Atkinson D,Cosgrove D.Urban rhetoric and embodied identities:City,nation,and empire at the Vittorio Emanuele II monument in Rome,1870-1945.Annals of the Association of American Geographers,1998,88(1):28-49.
[4]Terdiman R.Given memory:On mnemonic coercion,reproduction and invention.Regimes of Memory,2003,187.
[5]Cook M,van Riemsdijk M.Agents of memorialization:Gunter Demnig's Stolpersteine and the individual(re-)creation of a Holocaust landscape in Berlin.Journal of Historical Geography,2014,43:138-147.
[6]Hoelscher S,Alderman D H.Memory and place:Geographies of a critical relationship.Social&Cultural Geography,2004,5(3):347-355.
[7]Zhou Wei,Zhu Yunfeng.Study on city memory in the last 20 years.Urban Problems,2015(3):2-10.[周玮,朱云峰.近20年城市记忆研究综述.城市问题,2015(3):2-10.]
[8]Zhu Rong.Collective memory of city and urban form:Research of history and culture continuity in the perspective of psychology and sociology[D].Nanjing:Southeast University,2005.[朱蓉.城市记忆与城市形态:从心理学、社会学视角探讨城市历史文化延续[D].南京:东南大学,2005.]
[9]Li Fan,Zhu Hong,Huang Wei.A geograohical study on the collective memory of urban historical cultural landscape.Human Geography,2010,25(4):60-66.[李凡,朱竑,黄维.从地理学视角看城市历史文化景观集体记忆的研究.人文地理,2010,25(4):60-66.]
[10]Yerushalmi Y H.Zakhor:Jewish History and Jewish Memory.University of Washington Press,2011:21-33.
[11]Li Fan,Yang LIanpo,He Weicai.Change of ancestral hall landscape in Foshan city and the construction of placeidentity in the background of fast urbanization.Human Geography,2013,28(6):9-16.[李凡,杨俭波,何伟财.快速城市化背景下佛山传统祠堂文化景观变化以及地方认同的建构.人文地理,2013,28(6):9-16.]
[12]Wang Fang,Lv Zhou,Zhang Bing,et al.Memory and homesickness in transition:Evolution mechanism and spatial logic of urban and rural memory.Geographical Research,2017,36(1):3-25.[汪芳,吕舟,张兵,等.迁移中的记忆与乡愁:城乡记忆的演变机制和空间逻辑.地理研究,2017,36(1):3-25.]
[13]Seaton A V,Bennett M M.The marketing of tourism products:Concepts,issues and case.Cengage Learning EMEA,1996:63-66.
[14]Zhen F,Wang B,Wei Z C.The Rise of the internet city in China:Production and consumption of internet information.Urban Studies,2015,52(13):2313-2329.
[15]Du Fangjuan,Zhu Hong.The Gelao minority elites'ethnic identity and its construction.Geographical Research,2010,29(11):2089-2098.[杜芳娟,朱竑.贵州仡佬族精英的民族身份认同及其建构.地理研究,2010,29(11):2089-2098.]
[16]Wang Fang,Sun Ruimin.Collective memory of Chinese traditional villages:A case study of content analysis on the documentary Homesickness in Mind.Geographical Research,2015,34(12):2368-2380.[汪芳,孙瑞敏.传统村落的集体记忆研究:对纪录片《记住乡愁》进行内容分析为例.地理研究,2015,34(12):2368-2380.]
[17]Wang Fang,Yan Lin,Wu Bihu.Coleective memory of city planning:Xuanwu District in Beijing as a case study.Urban Planning International,2010(1):71-76.[汪芳,严琳,吴必虎.城市记忆规划研究:以北京市宣武区为例.国际城市规划,2010(1):71-76.]
[18]Wang Fang,Yan Lin,Xiong Xinqi,et al.A study on tourist cognition of urban memory in historic sites:A case study of Alley Nanluogu Historic Site in Beijing.Acta Geographica Sinica,2012,67(4):545-556.[汪芳,严琳,熊忻恺,等.基于游客认知的历史地段城市记忆研究:以北京南锣鼓巷历史地段为例.地理学报,2012,67(4):545-556.]
[19]Qian Liyun,Zhu Hong.Circulation and the localness:Geographical brand of Yixing Purple sand cultural change.Scientia Geographica Sinica,2011,31(10):1166-1171.[钱丽芸,朱竑.地方性与传承:宜兴紫砂文化的地理品牌与变迁.地理科学,2011,31(10):1166-1171.]
[20]Sun Jiuxia,Zhou Yi.Residents'place identity at heritage sites:Symbols,memories and space of the"Home of Diaolou".Geographical Research,2015,34(12):2381-2394.[孙九霞,周一.遗产旅游地居民的地方认同:“碉乡”符号、记忆与空间.地理研究,2015,34(12):2381-2394.]
[21]Zhou Wei,Huang Zhenfang,Tang Wenyue,et al.Research on the differentiation of perceived dimensions after the trip of the cultural tourism destination based on the urban memory:A case study of Confucius Temple-Qinhuai River scenic area of Nanjing.Tourism Tribune,2014,29(3):73-83.[周玮,黄震方,唐文跃,等.基于城市记忆的文化旅游地游后感知维度分异:以南京夫子庙秦淮风光带为例.旅游学刊,2014,29(3):73-83.]
[22]Ripmeester M.Missing memories,missing spaces:The missing plagues project and Toronto's public past.City Culture and Society,2010,1(4):185-191.
[23]Burke P.History as social memory//Butler T.Memory:History,Culture and the Mind.Oxford:Basil Blackwell,1989:97-113.
[24]Legg S.Contesting and surviving memory:Space,nation,and nostalgia in Les Lieux de Mémoire.Environment and Planning D:Society and Space,2005,23(4):481-504.
[25]Azaryahu M.Replacing memory:The reorientation of Buchenwald.Cultural Geographies,2003,10(1):1-20.
[26]Foote K E,Azaryahu M.Toward a geography of memory:Geographical dimensions of public memory and commemoration.Journal of Political and Military Sociology,2007,35(1):125.
[27]Ashworth G J,Tunbridge J E.Old cities,new pasts:Heritage planning in selected cities of Central Europe.Geo Journal,1999,49(1):105-116.
[28]Zhou Shangyi,Cheng Zhifen,Xiahou Mingjian,et al.Representation and inheritance of memory space:A case study of a historical cultural area in 1st to 8th Lanes in Xisi Area in Beijing.Modern Urban Research,2016,31(8):11-16.[周尚意,成志芬,夏侯明健.记忆空间表达及其传承研究:以北京西四北头条至八条历史文化保护区为例.现代城市研究,2016,31(8):11-16.]
[29]Jorgensen B S,Stedman R C.A comparative analysis of predictors of sense of place dimensions:Attachment to,dependence on,and identification with lakeshore properties.Journal of Environmental Management,2006,79(3):316-327.
[30]Zhu Yu.The Narration of Ping Chau.Beijing:The Commercial Press,2009:121-123.[朱彧.萍洲可谈.北京:商务印书馆,2009:121-123.]
[31]Xia Daiyun.Studies on Genglubu:Lu Yefa,Wu Shumao,Huang Jiali.Beijing:China Ocean Press,2016:278.[夏代云.《更路簿》研究:卢业发、吴淑茂、黄家礼.北京:海洋出版社,2016:278.]
[32]Marom N.Relating a city's history and geography with Bourdieu:One hundred years of spatial distinction in Tel Aviv.International Journal of Urban and Regional Research,2014,38(4):1344-1362.
[33]Jing Jun.The Temple of Memories:History,Power and Morality in a Chinese Village.Fuzhou:Fujian Education Press,2013.[景军.神堂记忆:一个中国乡村的历史,权力与道德.福州:福建教育出版社,2013.]
[34]Ma Luping.Research on Collective Memory Constructed by Spring Festival Gala[D].Xi'an:Shaanxi Normal University,2015.[马路平.关于春晚建构中国人的集体记忆的研究[D].西安:陕西师范大学,2015.]
[35]Zhou Weimin,Tang Lingling.The'Sanscrit'of South China Sea:The Cultural Annotation of Hainan Fishmen's'Geng Lu Bu'.Beijing:Kunlun Press,2015:153-157.[周伟民,唐玲玲.南海天书:海南渔民《更路簿》文化诠释.北京:昆仑出版社,2015:153-157.]
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(1)20世纪70-80年代,郭振乾、周伟民、麦穗等走访海南8个县市,访问老渔民共315人,现健在者仅102人。数据来源:《南海天书--海南渔民‘更路簿’文化诠释》。
(2)田野调查得知为渔民内部歌谣,见许洪福抄本《更路簿》。
(3)数据来源:田野调查于海南省海洋与渔业厅获得(2016年海洋捕捞生产动态)。
(4)据传明代海上遇难的108个商人,后显灵佑航,为海南草根性信仰。
(5)2016年12月访谈海南“更路簿”出海仪式传承人黄庆河所得,据称为旧时的出海祭文。