考辩与流变:俄罗斯民族符号学的文化文本研究  

Concept Identification and Development: Russian Ethnosemiotic Studies on the Cultural Text

作　　者：赵婷廷 毛浩然 Zhao Tingting;Mao Haoran

机构地区：[1]中国石油大学(华东)外国语学院

出　　处：《俄罗斯文艺》2023年第1期128-140,共13页Russian Literature & Arts

基　　金：国家社会科学青年基金项目“20世纪俄罗斯史诗学学术史研究”(19CWW008)的阶段性成果。

摘　　要：民族符号学是俄罗斯文化符号学的重要组成部分。中俄语境中“民族学”一词的内涵并不完全一致,本文对俄语学术语境中的“民族学”和“民俗学”展开语文学辨析,厘清概念间的讹误,指出俄罗斯的民族符号学融于民俗符号学。俄罗斯民族符号学聚焦属于第二符号模拟系统的文化文本:谢加尔基于神话中的符号模型阐释符号系统与群体行为的关系,梅列金斯基概括了经典神奇故事的结构符号模型,佩尔米亚科夫立足于情境模型分析谚语的逻辑符号常量,博加特廖夫关注服饰的符号功能。目前,我国的域外民族符号学研究局限于对匈牙利学者研究成果的译介,评述俄罗斯民族符号学的研究成果可为当下国内关于民族符号学的讨论提供一个新视角。Ethnosemiotics is considered as an important part of Russian cultural semiotics. The connotation of the term “ethnology” in Chinese and Russian studies is not completely consistent. This paper is meant to explore the nature of “ethnology”and “folklore” in the context of Russian academic studies. It can be concluded that Russian ethnosemiotics is merged with folklore semiotics. Russian ethnosemiotics focuses on the cultural text of the second symbolic simulation system: Segal analyzes the relationship between the symbol system and group behavior based on the symbol model in mythology;Meletinsky summarizes the structural symbol model of the classic magical stories;Permyakov analyzes the logical symbolic constants of proverbs based on the situational model;Bogatyrov concentrates on the symbolic function of clothing.At present, in China the research on foreign ethnosemiotics is limited to the translation and introduction of the research of Hungarian scholars. Therefore, the review of Russian ethnosemiotic studies can provide a new perspective for the current discussion on ethnosemiotics in China.

关 键 词：民族符号学 民俗符号学 文化符号学 文化文本 

分 类 号：I512.06[文学—其他各国文学]