北京师范大学学报:社会科学版
北京師範大學學報:社會科學版
북경사범대학학보:사회과학판
Journal of Beijing Normal University(Social Science Edition)
2008年
1期
74~84
,共null页
彝族 诺苏支系 口头传统 书写文化 史诗演述人 口头论辩
彝族 諾囌支繫 口頭傳統 書寫文化 史詩縯述人 口頭論辯
이족 낙소지계 구두전통 서사문화 사시연술인 구두론변
Yi Ethnic Minority; Nuosu (a subgroup of the Yi); orality; literacy; epic performer; verbal--dueling
在彝族史诗研究中存在着过度重视口头传承的集体性而忽略了民众个体的普遍倾向。史诗演述的传承人作为史诗“勒俄”(hnewo,史诗演述)传统背后的一个特殊群体,是史诗得以世代沿传的中坚力量。因此,对传承人的跟踪与研究是考察史诗传统的主要环节。在诺苏彝族史诗演述人的成长过程中,书写与口承这两种传统的教授与学习是始终相伴、相得益彰、互为表里的内驱力。“克智”(kenre,口头论辩)的兴起和传承,在客观上激活了“勒俄”的口头传播和动态接受,使史诗传承人脱离了各种书写文本的制约而走向面对面的社群,融入民俗生活的文化情境中,并在特定的竞争机制中不断提高自己的口头创编能力与演述艺术,从而也促进了史诗传统的长期流布和动态发展。
在彝族史詩研究中存在著過度重視口頭傳承的集體性而忽略瞭民衆箇體的普遍傾嚮。史詩縯述的傳承人作為史詩“勒俄”(hnewo,史詩縯述)傳統揹後的一箇特殊群體,是史詩得以世代沿傳的中堅力量。因此,對傳承人的跟蹤與研究是攷察史詩傳統的主要環節。在諾囌彝族史詩縯述人的成長過程中,書寫與口承這兩種傳統的教授與學習是始終相伴、相得益彰、互為錶裏的內驅力。“剋智”(kenre,口頭論辯)的興起和傳承,在客觀上激活瞭“勒俄”的口頭傳播和動態接受,使史詩傳承人脫離瞭各種書寫文本的製約而走嚮麵對麵的社群,融入民俗生活的文化情境中,併在特定的競爭機製中不斷提高自己的口頭創編能力與縯述藝術,從而也促進瞭史詩傳統的長期流佈和動態髮展。
재이족사시연구중존재착과도중시구두전승적집체성이홀략료민음개체적보편경향。사시연술적전승인작위사시“륵아”(hnewo,사시연술)전통배후적일개특수군체,시사시득이세대연전적중견역량。인차,대전승인적근종여연구시고찰사시전통적주요배절。재낙소이족사시연술인적성장과정중,서사여구승저량충전통적교수여학습시시종상반、상득익창、호위표리적내구력。“극지”(kenre,구두론변)적흥기화전승,재객관상격활료“륵아”적구두전파화동태접수,사사시전승인탈리료각충서사문본적제약이주향면대면적사군,융입민속생활적문화정경중,병재특정적경쟁궤제중불단제고자기적구두창편능력여연술예술,종이야촉진료사시전통적장기류포화동태발전。
In the underlying claims of Yi epic studies, there has been a general tendency that over emphasizes the collectivity while ignoring the individuality concerning its oral heritage. The bearers, as a special group behind the epic tradition, known in Nuosu as hnewo, play a nuclear role in upholding a living oral epic tradition. Having probed into the mechanisms of epical transmission and acquisition by examining the performer's learning experiences and skill training in the development of the epic performer, the author reveals that both the traditions of orality and literacy contribute to the cultivation of a Nuosu epic performer. The author also delves into questions concerning folk memory and the individual repertoire of oral narra- tive performance, the role of natural talent and cognitive competence in the development of an epic performer, the cultural space of epic transmission. What was the most stimulating in this field study is the performers' performing personalities and the traditional ways scrupulously abide by these bearers of epic tradition. Moreover, the ritualistic flyting or verbal--dueling, known in Nuosu as kenre, enables performers to step out of the shadow of the written, memorized texts and perform face to face in the community. The dueling also enables performers to compete with and learn from each other. Through the emergent nature of kenre dueling, aspects of the epic tradition grow and develop.