文脉赓续与民族复兴:传统体育文化的基因传递与文化自觉——基于习近平总书记十九大报告文化自信论的分析
|
摘要
从文化基因的视角对民族传统体育文化的基因、表达与生存焦虑进行了研究,认为其基因认知表现在3个方面:自意识的建立和巫术活动中仪式性身体展演是传统体育文化基因的肇始之源;民俗文化场域是传统体育文化记忆与传承的根本,并由此建立文化基因认同;具备中华传统文化基因是其主体特征,文化基因的内核承担着教育教化功能,口传身授是主体社会化实现的手段。其文化表达则在于,拥有自然、祖先和图腾崇拜的文化隐喻,建立了与宗教信仰观念相互交融的文化符号表达体系;映射出"天人合一"的整体哲学认知和"差序格局"的社会伦理关系本位,用身体实践表达族群记忆;在"一体多元"的整体文化模式布局下,彰显了不同文化区域之间文化传统与文化生态关系的复杂性。研究进一步认为,民族传统体育文化的生存焦虑体现在原生环境的变迁,致使民族传统体育文化基因面临消失和变异的风险;仪式构成的文化特质符号减弱,导致仪式的整合功能下降,致使传统体育的教化、认同功用减弱并趋向边缘化;传统体育文化的"保护"与"发展"理念相悖,需要在顶层设计上寻找间性弥合。
In this paper,we have studied the gene,expression and existential anxiety of ethnic traditional sports culture from the perspective of cultural gene and hold that the gene cognition is manifested in the following three aspects: the establishment of self-awareness and the ritual body performance in witchcraft activities are the origin of traditional sports culture genes; the folk culture fields are the root of memory and inheritance of traditional sports culture,and the cultural gene identity is thus established; its main characteristic is that it has the Chinese traditional cultural gene,the core of cultural gene has the education and edification functions,and oral imparting with physical instruction is the measure to realize socialization of subjects. Its cultural expression lies in that it possesses the cultural metaphors of nature,ancestors and totem worship and has established a cultural symbolic expression system that integrates with the concepts of religious belief. It reflects the overall philosophical understanding of"harmony between man and nature"and the social and ethnic relationship of"pattern of difference sequence"and expresses the ethnic memory through physical practice. Under the layout of pluralistic-integrative cultural model,it embodies the complexity of cultural traditions and cultural ecological relationship in different cultural regions. The study further finds that the existential anxiety of ethnic traditional sports culture is reflected in the changes of primitive environment,which leads to the risk of the disappearance and variation of ethnic traditional sports culture gene. The signs of cultural characteristics forming through the rituals are weakening,leading to the decline of integrating function of rituals and the weakening and marginalization of the edification and recognition functions of traditional sports. The concepts of"protection"and"development"of traditional sports culture are contrary,so it is necessary to find the convergence of internes in"top-level design".
In this paper,we have studied the gene,expression and existential anxiety of ethnic traditional sports culture from the perspective of cultural gene and hold that the gene cognition is manifested in the following three aspects: the establishment of self-awareness and the ritual body performance in witchcraft activities are the origin of traditional sports culture genes; the folk culture fields are the root of memory and inheritance of traditional sports culture,and the cultural gene identity is thus established; its main characteristic is that it has the Chinese traditional cultural gene,the core of cultural gene has the education and edification functions,and oral imparting with physical instruction is the measure to realize socialization of subjects. Its cultural expression lies in that it possesses the cultural metaphors of nature,ancestors and totem worship and has established a cultural symbolic expression system that integrates with the concepts of religious belief. It reflects the overall philosophical understanding of"harmony between man and nature"and the social and ethnic relationship of"pattern of difference sequence"and expresses the ethnic memory through physical practice. Under the layout of pluralistic-integrative cultural model,it embodies the complexity of cultural traditions and cultural ecological relationship in different cultural regions. The study further finds that the existential anxiety of ethnic traditional sports culture is reflected in the changes of primitive environment,which leads to the risk of the disappearance and variation of ethnic traditional sports culture gene. The signs of cultural characteristics forming through the rituals are weakening,leading to the decline of integrating function of rituals and the weakening and marginalization of the edification and recognition functions of traditional sports. The concepts of"protection"and"development"of traditional sports culture are contrary,so it is necessary to find the convergence of internes in"top-level design".
引文
[1]道金斯.自私的基因[M].卢允中,张岱云,译.北京:科学出版社,1981:42-47.
[2]吴秋林.文化基因新论:文化人类学的一种可能表达路径[J].民族研究,2013(6):63-69.
[3]刘长林.宇宙基因·社会基因·文化基因[J].哲学动态,1988(11):29-32.
[4]刘植惠.知识基因探索(十二)[J].情报理论与实践,1999(6):459-462.
[5]徐杰舜.文化基因:五论中华民族从多元走向一体[J].湖北民族学院学报(哲学社会科学版),2008(3):9-14.
[6]杨春艳,吴秋林.文化基因论研究的基本趋势和内容:吴秋林教授访谈录[J].吉首大学学报(社会科学版),2017(5):22-28.
[7]耿识博.习近平“文化基因”论的内涵探析[J].中共中央党校学报,2016(3):5-12.
[8]邓福星.艺术与前艺术[M].济南:山东文艺出版社,1986:24.
[9]山本新,秀村欣二.中国文化与世界:汤因比的中国观[M].周颂伦,译.北京:东方出版社,1988:158.
[10]张和平.意图性及其表象:生命意志、文化风俗与人的类特征[J].民俗研究,2014(2):29-37.
[11]林慧祥.文化人类学[M].商务印书馆,1996:19.
[12]栗本慎一郎.穿裤子的猴子:人类行为新析[J].公克,晨华,译.北京:工人出版社,1988:33-34.
[13]布留尔.原始思维[M].丁曲,译.商务印书馆,1981:11.
[14]谭广鑫,王小兵,王效中.武术套路艺术表征源自原始巫术影响[J].上海体育学院学报,2014,38(5):70-78.
[15]端午节[RB/OL].[2017-11-16]. https://baike.baidu. com/item/端午节/1054? fr=aladdin&fromid=6686076&fromtitle=%E7%AB%AF%E5%8D%88.
[16]阎明.“差序格局”探源[J].社会学研究,2016(5):189-214.
[17]关昕.民俗文化与制度宗教:庙宇博物馆的双线叙事[J].民俗研究,2016(5):64-72.
[18]王智慧.社会变迁下的民族传统体育文化记忆与传承研究:沧州武术文化的变迁与启示[J].中国体育科技,2015,51(1):81-85.
[19]费孝通.试谈扩展社会学的传统界限[J].北京大学学报(哲学社会科学版),2003,40(3):5-16.
[20]马克思,恩格斯.马克思恩格斯选集[M].北京:人民出版社,1995:585-586.
[21]王智慧.图腾崇拜与宗教信仰:民族传统体育文化传承的精神力量[J].体育与科学,2012,33(6):12-17.
[22]江林昌.诗的起源及其早期发展变化:兼论中国古代巫术与宗教有关问题[J].中国社会科学,2010(4):193-219.
[23]古特曼.从仪式到纪录:现代体育的本质[M].花勇民,译.北京:北京体育大学出版社,2012:20-21.
[24]范才清,邱招义.宗教文化的身体解读[J].成都体育学院学报,2015,41(2):59-63.
[25]钱穆.中国文化对人类未来可有的贡献[J].中国文化,1991(1):93-96.
[26]季羡林.天人合一方能拯救人类[J].东方,1993(1):6.
[27]佟立生,张振华.论中国武术的“合一”文化特征[J].成都体育学院学报,2011,37(1):49-51.
[28]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,2000:156.
[29]郭军,仇军.仪式体育:作为身体实践的族群记忆[J].武汉体育学院学报,2016,50(12):13-17.
[30]许嘉璐.文化的多元和中华文化特质[J].社会科学战线,2013(7):22-25.
[31]王智慧.我国民族传统体育文化本源、特征与传承方式研究[J].西安体育学院学报,2015,32(1):75-81.
[32]高小康.非遗活态传承的悖论:保存与发展[J].文化遗产,2016(5):1-7.
[33]车玉玲.空间变迁的文化表达与生存焦虑[J].苏州大学学报,2013,34(4):48-52.
[34]李培林.村落的终结:羊城村的故事[M].北京:中国社会科学出版社,2014:1-2.
[35]威斯勒.人与文化[M].钱岗南,傅志强,译.北京:商务印书馆,2004:182-189.
[36]涂尔干.宗教生活的基本形式[M].北京:商务印书馆,2015:42-46.
[37]柯林斯.互动仪式链[M].北京:商务印书馆,2016:79-83.
[38]王霄冰.文化记忆、传统创新与节日遗产保护[J].中国人民大学学报,2007,37(1):47-48.
[39]中国民俗学会,北京民俗博物馆.传统节日与文化空间[M].北京:学苑出版社,2007:233.
[40]林慧.论传统节日仪式在当代的重建[J].湖南大学学报(社会科学版),2017,31(4):133-136.
[41]段超,洪毅,孙炜.少数民族古村镇保护与发展的文化场域建构[J].中南民族大学学报(人文社会科学版),2016,36(6):73-77.
[42]王智慧.传统惯性与时代整合:武术传承人的生存态势与文化传承[J].上海体育学院学报,2015,39(5):71-75.76.
[43]齐澍晗.文化生态价值下少数民族传统村落保护与发展[J].贵州民族研究,2016(11):83-86.
[44]周瑾.自性与共生:儒学现代转化的路向[J].北京大学学报(哲学社会科学版),2015,52(6):97-107.
[2]吴秋林.文化基因新论:文化人类学的一种可能表达路径[J].民族研究,2013(6):63-69.
[3]刘长林.宇宙基因·社会基因·文化基因[J].哲学动态,1988(11):29-32.
[4]刘植惠.知识基因探索(十二)[J].情报理论与实践,1999(6):459-462.
[5]徐杰舜.文化基因:五论中华民族从多元走向一体[J].湖北民族学院学报(哲学社会科学版),2008(3):9-14.
[6]杨春艳,吴秋林.文化基因论研究的基本趋势和内容:吴秋林教授访谈录[J].吉首大学学报(社会科学版),2017(5):22-28.
[7]耿识博.习近平“文化基因”论的内涵探析[J].中共中央党校学报,2016(3):5-12.
[8]邓福星.艺术与前艺术[M].济南:山东文艺出版社,1986:24.
[9]山本新,秀村欣二.中国文化与世界:汤因比的中国观[M].周颂伦,译.北京:东方出版社,1988:158.
[10]张和平.意图性及其表象:生命意志、文化风俗与人的类特征[J].民俗研究,2014(2):29-37.
[11]林慧祥.文化人类学[M].商务印书馆,1996:19.
[12]栗本慎一郎.穿裤子的猴子:人类行为新析[J].公克,晨华,译.北京:工人出版社,1988:33-34.
[13]布留尔.原始思维[M].丁曲,译.商务印书馆,1981:11.
[14]谭广鑫,王小兵,王效中.武术套路艺术表征源自原始巫术影响[J].上海体育学院学报,2014,38(5):70-78.
[15]端午节[RB/OL].[2017-11-16]. https://baike.baidu. com/item/端午节/1054? fr=aladdin&fromid=6686076&fromtitle=%E7%AB%AF%E5%8D%88.
[16]阎明.“差序格局”探源[J].社会学研究,2016(5):189-214.
[17]关昕.民俗文化与制度宗教:庙宇博物馆的双线叙事[J].民俗研究,2016(5):64-72.
[18]王智慧.社会变迁下的民族传统体育文化记忆与传承研究:沧州武术文化的变迁与启示[J].中国体育科技,2015,51(1):81-85.
[19]费孝通.试谈扩展社会学的传统界限[J].北京大学学报(哲学社会科学版),2003,40(3):5-16.
[20]马克思,恩格斯.马克思恩格斯选集[M].北京:人民出版社,1995:585-586.
[21]王智慧.图腾崇拜与宗教信仰:民族传统体育文化传承的精神力量[J].体育与科学,2012,33(6):12-17.
[22]江林昌.诗的起源及其早期发展变化:兼论中国古代巫术与宗教有关问题[J].中国社会科学,2010(4):193-219.
[23]古特曼.从仪式到纪录:现代体育的本质[M].花勇民,译.北京:北京体育大学出版社,2012:20-21.
[24]范才清,邱招义.宗教文化的身体解读[J].成都体育学院学报,2015,41(2):59-63.
[25]钱穆.中国文化对人类未来可有的贡献[J].中国文化,1991(1):93-96.
[26]季羡林.天人合一方能拯救人类[J].东方,1993(1):6.
[27]佟立生,张振华.论中国武术的“合一”文化特征[J].成都体育学院学报,2011,37(1):49-51.
[28]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,2000:156.
[29]郭军,仇军.仪式体育:作为身体实践的族群记忆[J].武汉体育学院学报,2016,50(12):13-17.
[30]许嘉璐.文化的多元和中华文化特质[J].社会科学战线,2013(7):22-25.
[31]王智慧.我国民族传统体育文化本源、特征与传承方式研究[J].西安体育学院学报,2015,32(1):75-81.
[32]高小康.非遗活态传承的悖论:保存与发展[J].文化遗产,2016(5):1-7.
[33]车玉玲.空间变迁的文化表达与生存焦虑[J].苏州大学学报,2013,34(4):48-52.
[34]李培林.村落的终结:羊城村的故事[M].北京:中国社会科学出版社,2014:1-2.
[35]威斯勒.人与文化[M].钱岗南,傅志强,译.北京:商务印书馆,2004:182-189.
[36]涂尔干.宗教生活的基本形式[M].北京:商务印书馆,2015:42-46.
[37]柯林斯.互动仪式链[M].北京:商务印书馆,2016:79-83.
[38]王霄冰.文化记忆、传统创新与节日遗产保护[J].中国人民大学学报,2007,37(1):47-48.
[39]中国民俗学会,北京民俗博物馆.传统节日与文化空间[M].北京:学苑出版社,2007:233.
[40]林慧.论传统节日仪式在当代的重建[J].湖南大学学报(社会科学版),2017,31(4):133-136.
[41]段超,洪毅,孙炜.少数民族古村镇保护与发展的文化场域建构[J].中南民族大学学报(人文社会科学版),2016,36(6):73-77.
[42]王智慧.传统惯性与时代整合:武术传承人的生存态势与文化传承[J].上海体育学院学报,2015,39(5):71-75.76.
[43]齐澍晗.文化生态价值下少数民族传统村落保护与发展[J].贵州民族研究,2016(11):83-86.
[44]周瑾.自性与共生:儒学现代转化的路向[J].北京大学学报(哲学社会科学版),2015,52(6):97-107.