吉首大学学报:社会科学版
吉首大學學報:社會科學版
길수대학학보:사회과학판
Journal of Jishou University(Social Science)
2015年
3期
110~115
,共null页
蚩尤 遗产阐释 文化记忆 苗族 品牌文化
蚩尤 遺產闡釋 文化記憶 苗族 品牌文化
치우 유산천석 문화기억 묘족 품패문화
Chiyou ; heritage interpretation ; cultural memory ; Miao people ;brand culture
蚩尤在中国远古神话里占有重要地位,但自《山海经》开始,其叙事模式几经变化。《史记》塑造的"乱神"与"战神"双重形象,延续千年。清末至民国,随着民族国家观念的进入,蚩尤成为统合以"苗"为主体的边胞人群的象征。20世纪90年代以来,蚩尤不仅是苗族身份认同的符号,而且与黄帝、炎帝构成中华"三祖",成为新时期凝聚中华民族向心力的标示。但在各种力量驱动下,它也同时成为可资利用的文化品牌,引起争夺。在此过程中,作为"遗产"的蚩尤经历了多重阐释,也数次重塑了集体记忆。
蚩尤在中國遠古神話裏佔有重要地位,但自《山海經》開始,其敘事模式幾經變化。《史記》塑造的"亂神"與"戰神"雙重形象,延續韆年。清末至民國,隨著民族國傢觀唸的進入,蚩尤成為統閤以"苗"為主體的邊胞人群的象徵。20世紀90年代以來,蚩尤不僅是苗族身份認同的符號,而且與黃帝、炎帝構成中華"三祖",成為新時期凝聚中華民族嚮心力的標示。但在各種力量驅動下,它也同時成為可資利用的文化品牌,引起爭奪。在此過程中,作為"遺產"的蚩尤經歷瞭多重闡釋,也數次重塑瞭集體記憶。
치우재중국원고신화리점유중요지위,단자《산해경》개시,기서사모식궤경변화。《사기》소조적"란신"여"전신"쌍중형상,연속천년。청말지민국,수착민족국가관념적진입,치우성위통합이"묘"위주체적변포인군적상정。20세기90년대이래,치우불부시묘족신빈인동적부호,이차여황제、염제구성중화"삼조",성위신시기응취중화민족향심력적표시。단재각충역량구동하,타야동시성위가자이용적문화품패,인기쟁탈。재차과정중,작위"유산"적치우경력료다중천석,야수차중소료집체기억。
Chiyou holds an important position in China's ancient myths. However,Chiyou' s narrative modes have changed many times since the appearance of The Classic of Mountains and Seas. A dual image of "Disordering God" and "Mars" was created in The Historical Records and it has lasted for more than one thousand years. In the late Qing Dynasty and the beginning of the Republic of China, with the introducing of the concept of nation,Chiyou was regarded as the symbol of frontier ethnic people, espe- cially the Miao people. Since 1990s,Chiyou,not only has been regarded as the symbol of identity of the Miao people,but also as one of the three Chinese ancestors with Yellow Emperor and Yan Emperor to strengthen the national sense. Now, Chiyou has become a cultural brand, arousing interest from many sides. As a heritage,Chiyou has experienced many interpretations and rounds of memory-remodeling.