吉登斯结构化理论视角下黔东南苗族银饰发展研究  

On the Development of Miaozu Silver Ornaments in Southeast Guizhou from the Perspective of Giddens Structuration Theory

作　　者：廖婧[1] 余浩然[2] 

机构地区：[1]中南民族大学民族学与社会学学院,湖北武汉430074 [2]上海大学社会学院,上海200444

出　　处：《广西师范学院学报（哲学社会科学版）》2017年第6期79-86,共8页Journal of Guangxi Teachers Education University：Philosophy and Social Sciences Edition

基　　金：国家民委课题"少数民族传统手工艺(品)保护与发展研究"(MSY16014)

摘　　要：吉登斯强调社会实践在结构化理论中的中心地位,认为结构与行动之间属于二重性关系,结构化特征既是实践的媒介也是实践的结果。苗族银饰所依存的文化习俗正是一个不断被结构化的过程,苗族银饰作为苗族人民生产生活之需的特殊商品,主要运用于重大节日及姑娘出嫁之时,集中反映了苗族人活态的文化基因及审美情趣,具有不可替代的生活价值及艺术价值。由此可见,苗族银饰的发展主要依托于苗族的传统文化习俗与具体的社会实践。然而,在现代化的冲击下,很难保证苗族传统习俗的延续性。因此,急需拓宽苗族银饰的运用范围与使用人群,将苗族银饰的艺术价值与经济价值并行挖掘,从而使苗族银饰的锻造技艺得到有效的传承,推动苗族银饰产业可持续发展。Giddens emphasized the central position of social practice in the theory of structuration, and thought that the relationship between structure and action belonged to duality, and structural characteristics were both the medium of practice and the result of practice. ded by Miaozu silver ornaments is just a constant structured process. As a special commodity ／n Miao- zu＇s production and living needs, Miaozu silver ornaments, mainly used in major festivals and the girls＇ wedding day, reflects the culture of Miaozu＇s living style and aesthetic taste with irreplaceable value of life and art value. Thus, the development of Miaozu silver ornaments mainly depends on their traditional cultural customs and specific social practice. However, under the impact of modernization, it is difficult to ensure continuity of Miaozu traditional customs. Therefore, it is necessary to broaden the utilization scope of Miaozu silver ornaments, and excavate both its art value and economic value, so that the Miaozu silver forging skills will be effectively inherited, and the sustainable developmentof Miaozu silver industry will be promoted.

关 键 词：结构化 苗族银饰 黔东南 发展 

分 类 号：G112[文化科学] J526[艺术—艺术设计]