太公祭的公共化历程  

The Popularization Procedure of Liu Ji Sacrificial Rite

作　　者：胡铸鑫[1] 胡正裕 HU Zhuxin;HU Zhengyu(College of Teacher Education,Wenzhou University,Wenzhou,China 325035;Teaching and Research Section,Party School of Wencheng County Party Committee of CPC,Wencheng,China 325300)

机构地区：[1]温州大学教师教育学院,浙江温州325035 [2]中共文成县委党校教研室,浙江文成325300

出　　处：《温州大学学报（社会科学版）》2018年第5期38-43,共6页Journal of Wenzhou University：Social Science Edition

基　　金：2014年浙江省哲学社会科学规划项目(14SWH12YB);温州大学文成文旅产业系列研究项目(L201801)

摘　　要：由于刘基历史地位的特殊性,刘基祭祀从一开始便不限于家族祭祀,刘氏后裔也总是努力寻求家族之外更多社会精英人士的参与。在明代主要是争取得到朝廷的更多认可;到清朝,刘基祭祀受官方认可的程度渐减,然而刘基祭祀的社会影响力在一定范围内依然较大,官方致祭也时有出现;中华民国期间,刘基祭祀的官方色彩消失殆尽,仅少数名流如章太炎等依然关注刘基祭祀;在此后的数十年中,刘基祭祀主要以家族祭祀的面貌存续;2011年6月10日,太公祭正式成为第三批国家级非物质文化遗产项目后,"太公祭"再次得到政府认可,并成为社会公共文化。On account of the particularity of Liu Ji＇s historical status, Liu Ji sacrificial rite is not restricted to family fete from the very beginning. Liu＇s descendants tend to seek with endeavor the participation of more social elites outside the family. In the Ming Dynasty, they chiefly devoted to the loyal recognition from the imperial court; in the Qing Dynasty, the official recognition of Liu Ji Sacrificial Rite decreases gradually, yet the social influence of Liu Ji sacrificial rite is still large within a certain range, and even the official sacrificial rites also appear from time to time; during the period of Republic of China, the official sacrificial rites were totlly gone. Only a few celebrities such as Zhang Taiyan still keep a watchful eye on Liu Ji sacrificial rites; In a few decades that followed, Liu Ji sacrificial rite has been mainly survived as family sacrificial rites. Until June 10 th, 2011, the Taigong（Liu Ji） sacrificial rite is once again officially recognized by the government and becomes a social public culture after this item officially becomes the third batch of national intangible cultural heritage projects.

关 键 词：刘基 太公祭 公共文化 非物质文化遗产 

分 类 号：K892.1[历史地理—民俗学]