摘要
对于伪民俗、民俗主义、民俗化等现象,学界和社会长期持批评的态度,将之与造假、腐蚀、抑制、疏离、僵化等特质相关联;也有开放而宽容的学者尝试将民俗的不同形态理解为民俗生命进化的不同阶段。这种本质主义和直线进化论的民俗生命观有待修正和补充。立足于河北涉县娲皇宫景区的田野研究,细致考察了社区内部的神话传统(所谓神话的"第一次生命")与旅游产业生产的神话主义("第二次生命")之间存在的交互影响与密切互动,进而提出了"循环的民俗生命观"。这一观念主张:民俗与伪民俗/民俗主义/民俗化/类民俗、神话与神话主义,无法截然区分和对立,二者之间存在着内在的关联;民俗的生命发展阶段并非简单的直线进化,而是相互影响、彼此互动,呈现出一种循环往复、生生不息的状态。
There have long been strongnegative attitudes toward fakelore,folklorism,and folklorization,and they are often perceived as having close connections with fabrication,corruption,restraint,alienation,and fossilization.In addition to this,there are some open-minded scholars trying to understand the new shaped folklore(often commercialized)as the second evolutional phase of the of folklore life.These fundamentalist and lineal evolutionist conceptions of folklore need to be reflected and revised.Based on a long-term fieldwork at Wahuang Temple in She County,Hebei Province,the paper explores the interaction between the myth tradition within a certain community(so-called'the first life'of myth)and the mythologism produced by tourism industry('second life'of myth),and further argues a conception of circular folklore life,which insists that folklore and fakelore/folklorism/folklorization/folkloresque,as well as myth and mythologism are not opposite and could not be sharply divided from each other.Rather,there is inner connection between the two.Moreover,the process of folklore life is not lineally evolutionary.Instead,the different phases keep interacting with and mutually impacting on each other,thus producing the everlasting circulation of folklore life.
出处
《民俗研究》
CSSCI
北大核心
2017年第6期43-52,共10页
Folklore Studies
基金
国家社科基金一般项目"当代中国的神话主义:以遗产旅游和电子媒介的考察为中心"(项目编号:11BZW131)的阶段性成果
关键词
神话
神话主义
旅游产业
循环的民俗生命观
myth
mythologism
tourism industry
the circulation of folklore life
