“金莲绝唱”的症候阅读:以云南通海六一村缠足老人为例  

The Interpretation of Foot-binding Phenomenon: Showcase of Liuyi Village in Tonghai County of Yunnan Province

作　　者：孙婷婷[1,2] Sun Tinging

机构地区：[1]云南财经大学传媒学院 [2]复旦大学

出　　处：《创新》2017年第2期120-128,共9页Innovation

基　　金：云南省教育厅科学研究基金项目"大众传媒视野中的云南通海六一村缠足:基于识别研究视角的症候阅读"(2015Y267)

摘　　要：缠足在中国明清之际盛行,某种程度上对缠足女性的认知即代表了人们对"传统妇女"的基本判断。云南通海六一村缠足老人作为尚在世的最大缠足群落而在国内外受到多方关注,面对鲜活的缠足者及其生命史,大众传媒对这一缠足群落的宣传和解读与近代以来的反缠足话语一脉相承,将其视为被动的解放者。而通过钩沉六一村缠足妇女跨越时代的生命史,可以看到她们如何超越身体的局限在新社会立足,最终意识到她们并非是被动等待解放的群体,而是展现了传统女性的自我建构。The foot-bandage became popular during Ming and Qing dynasties. To some extent, the understanding of foot-binding women represents people＇s judgment of ＂traditional women＂. The foot-binding women in Liuyi Village, Tonghai County of Yunnan Province, as the biggest existent foot-binding tribe, have attracted much attention from home and abroad. In the face of the living foot-binding women and their life history, the publicity and interpretation of this foot-binding tribe by the mass media conforms to the anti-foot-binding idea since contemporary, considering the foot-binding women as the passive liberators. By knowing the life of foot-binding women in Liuyi Village, we can see that how they overcame their body limitation and made a living in the new society. Finally we come to the conclusion that they are not passive liberators rather they show the self-construction of traditional women.

关 键 词：缠足 六一村 金莲绝唱 

分 类 号：C913.68[经济管理]