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作 者:邹序桂 陈保学 张斌 ZOU Xu-gui;CHEN Bao-xue;ZHANG Bin(School of Physical Education and Health,Huaihua University,Huaihua,Hunan 418008)
机构地区:[1]怀化学院体育与健康学院,湖南怀化418008
出 处:《怀化学院学报》2022年第3期42-47,共6页Journal of Huaihua University
基 金:国家哲学社会科学基金项目“少数民族节事中体育存在形态及其创新发展研究”(18BTY130);湖南省哲学社会科学基金项目“文旅融合视角下沅水流域传统龙舟活动时空分布研究”(20YBA217)。
摘 要:苗族虽缺少文字但却能用身体语言叙述集体记忆,延续族群文化,节事活动正是身体叙事的重要载体。以叙事学为理论指导,深入田野考察湘西苗族“四月八”活动。研究认为:巴岱的身体作为媒介,连天接地、通古问今;祭祀的身体作为符号,奉谷献粟、敬祖尊神;舞蹈的身体作为记忆,传史承道、叙事达情;娱乐的身体作为表白,跳花跳月、娱神娱己。研究发现:在“经济搭台、文化唱戏”的当下,苗族“四月八”节事活动中身体叙事的本真性、本土性、狂欢性和祭祀仪式感逐渐淡化。研究指出:阐释其文化既要保持客观性又要坚守主体性,开发其资源既要考虑包装性又要不失本真性,参与其活动既要注重体验性又要体现叙事性。Although the Miao people have no written language,they can use body language to describe collective memory and continue their ethnic culture,and festival activities are an important carrier of their body narrative. Under the theoretical guidance of narratology,this paper makes an in-depth field investigation on the“April 8”festivities of Miao ethnic group in Western Hunan. The study shows that Badai’s body,as a medium,connects heaven and earth,connects the ancient and the present;the sacrificial body is used as a symbol to offer grain and millet to ancestors and gods;the dancing body,as a memory,transcends history,inherits Tao and narrates emotion;the body of entertainment,as a means of confession,dances for flowers and the moon,entertains God and oneself. The study has found that at the moment of“economic platform and cultural singing”,the authenticity, localization,carnival and sacrificial ceremony of the body narrative in“April 8”festivities of the Miao ethnic group have been gradually weakened.The study points out that the interpretation of its culture should not only maintain objectivity but also adhere to subjectivity, the development of its resources should consider both packaging and authenticity,and the participation in its activities deserve attention in both experience and narration.
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