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作 者:杨兰 刘洋 YANG Lan;LIU Yang(National Cultural Research Center,Central China Normal University,Wuhan,Hubei,430079,China;Editorial Department,Guizhou Minzu University,Guiyang,Guizhou,550025,China)
机构地区:[1]华中师范大学国家文化产业研究中心,湖北武汉430079 [2]贵州民族大学学报编辑部,贵州贵阳550025
出 处:《贵州大学学报(社会科学版)》2018年第4期95-100,共6页Journal of Guizhou University(Social Sciences)
基 金:国家社科基金青年项目"苗族史诗<亚鲁王>社会功能研究"(15CMZ017)
摘 要:记忆的历史事件是历史,历史事件的记忆亦是历史。作为个体记忆的整合表达,东郎记忆的重叠和补益构筑了完整的苗族史诗《亚鲁王》。文章爬梳历史记忆与族群认同研究脉络,以听觉记忆、形象记忆及概念记忆榫合的个体记忆,联想记忆、实践记忆和交互记忆榫合的集体记忆探寻《亚鲁王》及其象征符号,强调《亚鲁王》中集体记忆与个体记忆是共生关系,其承载的绝不仅是展演场域中的仪式和文本,亦是文化持有人对历史的共同建构,认为仪式内蕴的原生性和多重视域建构的历史记忆实现了自我认同的强化、族群认同的凝聚和国家认同的升华,由此实现了自我认同、族群认同及国家认同的行动逻辑。The historical event of memory is history, and the memory of historical events is also history. As the integrated expression of individual memories, the overlapping and supplementation of the memories of Donglang built a complete Hmong epic King of Yalu . The article reviews the research context of the historical memory and ethnic identification, and explores King of Yalu and its symbols through the individual memories which consists of auditory memory, image memory and concept memory, as well as the collective memories including associative memory, practical memory, and interactive memory, emphasizing that the symbiotic relationship existed in the collective memories and individual memories in the King of Yalu , and thus, what are bore in the epic are not only the rituals and texts in the show field, but also the cultural holders’ common construction of history, who holds that the primacy of the intrinsic rituals and the historical memory of the multi-dimension domain construction realize the reinforcement of self-identification, agglomeration of ethnic identification, and sublimation of national identification, thus to realize the action logic of self-identification, ethnic identification and national identification.
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