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作 者:鞠熙[1] 刘嘉雪 JU Xi;LIU Jiaxue
出 处:《民俗研究》2024年第3期126-135,160,共11页Folklore Studies
基 金:国家社科基金一般项目“北京内城宗教金石的整理研究与数据库建设”(项目编号:22BZJ063)的阶段性成果。
摘 要:2023年7月底的洪水使北京蒲洼村龙王庙成为“网红”,游客、网友却与当地村民互不关心,理想中的“非遗社区”并未出现。这一现象引发了有关陌生人如何合作的思考。蒲洼所在的大西山山区历来充满流动性与异质性,干旱与洪水几乎每年造访,龙王庙本身就是陌生人共处的结晶。在历史上,龙王仪式随流民入山而兴起,龙王之灵来自山川之水,自然才是形成社会的原因。20世纪30年代至今,大西山的龙王仪式包含多种复杂形式,但都有呈现差异并平衡差异的共同特征。龙王既是人类熟悉的“亲戚”,又代表人类之上的天道,作为外来者的人类必须遵守它的规矩,所以不同人群能共同行动,仪式系统得以形成。因为自然之神性和以龙王为名的动物、山水与风土的存在,陌生人的世界才能“文明以止”。今天的“网红”龙王庙,或许正是这一逻辑再次上演的结果。The flood in late July 2023 made the Temple of Dragon King in Puwa Village(蒲洼),Beijing popular on the internet,but the tourists and netizens who were attracted to the temple did not care about the local villagers,and the ideal"ICH community"did not appear.This phenomenon makes us think about how strangers can cooperate.The western mountainous area where Puwa is located has always been full of mobility and heterogeneity,with droughts and floods visiting almost every year,and the temple of Dragon King itself is the result of the coexistence of strangers.Historically,the rituals of the Dragon King emerged as migrants entered the mountains,the spirit of the Dragon King came from the mountains and rivers,and nature was the reason for the formation of the community.From the 1930s to the present,the rituals of the Dragon King in the mountains encompass a wide range of complex forms,but they share common characteristics of presenting differences and balancing them out.The Dragon King is a familiar"relative"of human beings,it also represents the heavenly law above society.Humans,as outsiders,must abide by its rules,so that different groups of people can act together and a ritual system can be formed.Because of the divinity of nature and the existence of animals,nature and landscapes in the name of the Dragon King,the world of strangers can be civilized.What happened today in the Temple of the Dragon King may be a re-enactment of this logic.
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