国家的具身与搬取——对闵氏宗族祭祖活动中“仪式国家”的考察  

The Embodiment and Appropriation of the State--An Investigation of“Ritual State”in Ancestor Worship Activities of the Min Lineage

作　　者：杜靖[1] 李娟[1] DU Jing;LI Juan

机构地区：[1]青岛大学中国法律人类学研究中心,青岛266003

出　　处：《湖北民族大学学报（哲学社会科学版）》2020年第6期76-88,共13页Journal of Hubei Minzu University：Philosophy and Social Sciences

基　　金：国家社会科学基金项目“16世纪以来黄淮平原上的联宗问题研究”(11BZS072)。

摘　　要：传统中国是个仪式国家,当代中国依然如此。在山东临沂闵氏宗族搭建的祭祖仪式舞台上,当代中国幻化成种种符号而具身。国家具身的过程系将民间文化资源整合进新国家道统的过程。在当代语境下,国家与民间相互搬取和承认,一如历史上的合作一样密切。国家与民间之所以能够合作,一是基于现实双方互动的结果,一是历史惯习在背后发挥作用所致。国家通过仪式引导和管控民间社会,而民间愿意与之进行文化合谋,二者之间具备“共主体性”,这是仪式国家存在的基本理念。否则,国家与社会之间将会产生离心力。Traditional China is a country that attaches much importance to rituals,and this is still true of contemporary China.On the arena of ancestor worship ceremony built by Min lineage in Linyi,Shandong Province,contemporary China is embodied in various symbols.The process of national embodied folk ceremony is also the process of integrating folk cultural resources into the great tradition of new nation.In the contemporary context,the state and the local people appropriate and recognize each other,so they are as close together as ever.The reason why the state and the people can cooperate is the result of the interaction between the two sides in reality and the effect of historical habitus.The state guides and controls local society through rituals,and the people are willing to engage in cultural collusion with it.There is“co-subjectivity”between them,which is the fundamental reason for the existence of the ceremonial state.Otherwise,there will be centrifugal forces between the state and society.

关 键 词：国家与社会 宗族祭仪 仪式国家 具身与搬取 共主体性 

分 类 号：B933[哲学宗教—宗教学]