云南民族大学学报:哲学社会科学版
雲南民族大學學報:哲學社會科學版
운남민족대학학보:철학사회과학판
Journal of Yunnan Nationalities University:Social Sciences
2014年
3期
36~41
,共null页
人类学 非物质文化遗产 苗族姊妹节
人類學 非物質文化遺產 苗族姊妹節
인류학 비물질문화유산 묘족자매절
amhropological perspective; Miao's Sisters Festival; protection of intangible cultural heritage
21世纪以来,非物质文化遗产研究作为一个新兴的学术研究领域引起了中国学术界的广泛关注。在现阶段“非遗”研究缺少理论支持的背景下,人类学独特的学科视角和方法论为构建“非遗”研究的理论体系起到了重要作用。在参与观察贵州省台江县官方及民间举办的苗族姊妹节活动的基础上,运用文化整体观和文化相对主义的观点分析,揭示了苗族姊妹节由于内部自身的发展、民族间的接触以及自然环境和社会文化环境的变化,节庆活动的参与者不再局限于特定对象、部分传统习俗消失、节庆活动的内容和社会功能呈现多样化等变迁现象。鉴于此,应做好姊妹节的整体规划,在合理利用这一民俗文化资源时必须尊重文化主体的权益,以激发他们参与保护文化遗产的热情。
21世紀以來,非物質文化遺產研究作為一箇新興的學術研究領域引起瞭中國學術界的廣汎關註。在現階段“非遺”研究缺少理論支持的揹景下,人類學獨特的學科視角和方法論為構建“非遺”研究的理論體繫起到瞭重要作用。在參與觀察貴州省檯江縣官方及民間舉辦的苗族姊妹節活動的基礎上,運用文化整體觀和文化相對主義的觀點分析,揭示瞭苗族姊妹節由于內部自身的髮展、民族間的接觸以及自然環境和社會文化環境的變化,節慶活動的參與者不再跼限于特定對象、部分傳統習俗消失、節慶活動的內容和社會功能呈現多樣化等變遷現象。鑒于此,應做好姊妹節的整體規劃,在閤理利用這一民俗文化資源時必鬚尊重文化主體的權益,以激髮他們參與保護文化遺產的熱情。
21세기이래,비물질문화유산연구작위일개신흥적학술연구영역인기료중국학술계적엄범관주。재현계단“비유”연구결소이론지지적배경하,인류학독특적학과시각화방법론위구건“비유”연구적이론체계기도료중요작용。재삼여관찰귀주성태강현관방급민간거판적묘족자매절활동적기출상,운용문화정체관화문화상대주의적관점분석,게시료묘족자매절유우내부자신적발전、민족간적접촉이급자연배경화사회문화배경적변화,절경활동적삼여자불재국한우특정대상、부분전통습속소실、절경활동적내용화사회공능정현다양화등변천현상。감우차,응주호자매절적정체규화,재합리이용저일민속문화자원시필수존중문화주체적권익,이격발타문삼여보호문화유산적열정。
Since the beginning of the 21st century, research on intangible cultural heritages, as a new academic field, has attracted widespread attention in Chinese academic circles. The unique perspectives and methods of anthropology play an important role in con- structing the theoretical systems of research on intangible cultural heritages. In April, 2013, the author carried out a participatory ob- servation of the Miao's Sisters Festival in Taijiang County, Guizhou Province in southwestern China. The research employed cultural holism and cultural relativism as an analytic framework. This article addresses changes in the internal development of the festival as well as contact between ethnic groups and changes in their natural, social, and cultural environments. The festival participants are no longer confined to a specific ethnic group, some traditional customs have disappeared, and festival activities, contents, and social func- tions are becoming diversified. In view of this it is suggested that the overall plan of the festival should be updated to promote the ra- tional use of the existing cultural practices in which the rights of the owners of cultural heritages should be protected. In the process there may develop greater enthusiasm for participation in the Sisters Festival and the protection of intangible cultural heritages.