非物质文化的再生产:蒙古族渔猎文化的传承与反思——以查干湖冬捕渔猎祭祀文化为例
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摘要
借助布迪厄的文化再生产理论对查干湖渔猎文化在当代社会中的传承与发展进行分析。认为:古代皇族渔猎习俗与祭祀仪式向民间转化;蒙古族宗教信仰与祭祀仪式的强化促使渔猎文化与族群符号紧密结合并成为传承的精神动力;国家权力在场推动了查干湖渔猎祭祀文化实现再生产历程,在这一过程中文化实践从来不隔绝于社会政治经济权力和社会变迁而独立运作;文化再生产视域下冬捕渔猎文化面临着"本真性"与"变异性"之间的矛盾;文化再生产促使作为核心生产实践的"技术"得以延续,而仪式则"形存神离";资本导向进一步推动冬捕渔猎文化走向"形存神离"的倾向;社会文化基础消失、现代文化对传统文化形成的冲击、农村社会组织瓦解以及文化继承主体的缺失导致仪式感淡化、族群认知减弱;研究进一步认为在保存本真性的基础上构建多元主体参与,促进实践与精神文化的有效结合是实现查干湖渔猎文化"形存神聚"的关键。
In this paper, we have analyzed and reflected on the inheritance and development of Chagan Lake fishing and hunting culture in the contemporary society based on Bourdieu's theory on cultural reproduction. We believed that the fishing and hunting customs and sacrificial rituals of royal families in ancient times were transformed into folk customs and rituals; the strengthening of Mongolian religious beliefs and sacrificial rituals have promoted the combination of fishing and hunting culture and ethnic symbols to became the spiritual driving force of inheritance; the state power was present to promote the fishing and hunting sacrificial culture of Chagan Lake to realize reproduction, and in this process, cultural practice has never been isolated from the operation of political and economic power of the society and the historical transformation of social change; the winter fishing and hunting culture under the context of cultural reproduction is facing the contradiction between "authenticity" and "variability"; cultural reproduction promotes the extension of "technology" as the core production practice, while the rituals "exit only in form but lack of spirit"; capital orientation has further promoted the tendency of the winter fishing and hunting culture towards "existence in form only but lack of spirit"; the disappearance of social and cultural foundation, the impact of modern culture on the formation of traditional culture, the disintegration of some rural social organizations and the lack of cultural inheritors have led to the weakening of the sense of ritual and the weakening of ethnic cognition; on the basis of preserving authenticity, promoting multi-subject participation and effective combination of practice and spiritual culture is critical to realize "coexistence of form and spirit" for the fishing and hunting culture of Chagan Lake.
In this paper, we have analyzed and reflected on the inheritance and development of Chagan Lake fishing and hunting culture in the contemporary society based on Bourdieu's theory on cultural reproduction. We believed that the fishing and hunting customs and sacrificial rituals of royal families in ancient times were transformed into folk customs and rituals; the strengthening of Mongolian religious beliefs and sacrificial rituals have promoted the combination of fishing and hunting culture and ethnic symbols to became the spiritual driving force of inheritance; the state power was present to promote the fishing and hunting sacrificial culture of Chagan Lake to realize reproduction, and in this process, cultural practice has never been isolated from the operation of political and economic power of the society and the historical transformation of social change; the winter fishing and hunting culture under the context of cultural reproduction is facing the contradiction between "authenticity" and "variability"; cultural reproduction promotes the extension of "technology" as the core production practice, while the rituals "exit only in form but lack of spirit"; capital orientation has further promoted the tendency of the winter fishing and hunting culture towards "existence in form only but lack of spirit"; the disappearance of social and cultural foundation, the impact of modern culture on the formation of traditional culture, the disintegration of some rural social organizations and the lack of cultural inheritors have led to the weakening of the sense of ritual and the weakening of ethnic cognition; on the basis of preserving authenticity, promoting multi-subject participation and effective combination of practice and spiritual culture is critical to realize "coexistence of form and spirit" for the fishing and hunting culture of Chagan Lake.
引文
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[2] 高宣扬.布迪厄的社会理论[M].上海:同济大学出版社,2004:9.
[3] 苏赫巴鲁,白蕾.郭尔罗斯文学概论[M].北京:中国国际文化出版社,2006:4.
[4] 周晓岩.吉林前郭尔罗斯蒙古族自治县“查干湖冬捕仪式”初探[J].内蒙古艺术,2009(1):87-89.
[5] 张意.文化与符号权力:布迪厄的文化社会学导论[M].北京:中国社会科学出版社,2005:124.
[6] 王智慧.文脉赓续与民族复兴:传统体育文化的基因传递与文化自觉——基于习近平总书记十九大报告文化自信论的分析[J].西安体育学院学报,2019(1):1-9.
[7] 刘魁立.非物质文化遗产的共享性、本真性与人类文化多样化发展[J].山东社会科学,2010(3):27-29.
[8] 钱永平.《UNESCO保护非物质文化遗产公约》论述[M].广州:中山大学出版社,2013:259.
[9] 王智慧.民族传统体育文化自信何以成为可能?——基于文化自信生成理论理论基础与实践逻辑的分析[J].体育与科学,2019(1):28-38.
[10] 王智慧.尚武精神的消逝:社会变迁下的民族传统体育文化记忆与传承[M].北京:北京体育大学出版社,2018:123-124.
[11] E·霍布斯鲍姆,T·兰格.传统的发明[M].顾杭,庞冠群,译.南京:译林出版社,2004:2.
[12] 丰子义.当代文化发展的新特征[J].北京大学学报(哲学社会科学版),2018(2):46-56.
[13] 刘豪兴.农村社会学[M].北京:中国人民大学出版社,2008:168.
[14] Pierre Bourdieu.Cultural Reproduction and Social Repro-duction,in Knowledge,Education and Cultural Change[M].Edited by Richard Brown,London:Tavistock,1971.
[15] 冯广圣.“去地方化”与“再地方化”:乡村旅游传播对村庄社区文化的影响[J].新闻界,2014(23):26-29.
[16] 马克思·韦伯.新教伦理与资本主义精神[M].于晓,陈维刚,等,译.西安:陕西师范大学出版社,2006:30-31.