从节事记忆到身体返乡——基于沅江燕尾龙舟的民间认知研究
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摘要
沅江燕尾龙舟承载的端午节事记忆包含了流动与循环中的时节、沅江、乡人记忆,身体与乡愁中的味觉、听觉、视觉记忆,乡愁到返乡中的人情、契约、行动记忆;沅江燕尾龙舟实现身体返乡的民间认知是,祭祀活动中的信仰认知形成归属与认同,交往互动中的礼俗认知促进人情往来与德行塑造,竞渡对掐中的团队认知促进竞争与协作,代际传承中的故乡认知促进参与与融合。沅江燕尾龙舟给予本地人们的端午记忆是实现身体返乡的文化基础和前提,而人们对于端午龙舟活动的认知才是由乡愁触发返乡行动的关键。
Under the background of the strategy of rural revitalization, focusing on the construction of the emotional bond and interconnection mechanism between urban and rural areas, this present paper carried out a folk cognitive research on how the Yuanjiang river dragon boat with swallow tail can produce "the memory of festival and event as the internal drive, and the body returning home as the action". Under the guidance of theories of sociology and culturology, through field investigation, in-depth interview, in-depth participation and logical analysis, it is concluded that the memory of the Dragon Boat Festival in Yuanjiang river contains the following aspects: the season in flow and circulation, Yuanjiang river and local people's memory; Taste, hearing and visual memory in body and homesickness; Nostalgia to return to the human, contract, action memory. The folk cognition of the physical homing of the dragon boats in Yuanjiang river is as follows: belief cognition in sacrificial activities forms attribution and identity; The cognition of etiquette and custom in communication and interaction promotes human feeling and virtue; The cognition of team in Jindu promotes competition and cooperation. Hometown cognition in inter-generational transmission promotes participation and integration. Finally, the paper points out that the memory of Dragon Boat Festival in Yuanjiang river is the cultural basis and premise of physical homecoming. These memories and cognition are the key to realize people's correct understanding of their native identity and the native culture of their hometown. They are conducive to the formation of the dual identity of urban and rural areas and the dual cultural identity of urban and rural areas. This plays an important linkage role in building a bond and interaction between urban and rural areas in the new era, so as to attract more people to return home, build and give back to the countryside, and help realize the revitalization of the countryside.
Under the background of the strategy of rural revitalization, focusing on the construction of the emotional bond and interconnection mechanism between urban and rural areas, this present paper carried out a folk cognitive research on how the Yuanjiang river dragon boat with swallow tail can produce "the memory of festival and event as the internal drive, and the body returning home as the action". Under the guidance of theories of sociology and culturology, through field investigation, in-depth interview, in-depth participation and logical analysis, it is concluded that the memory of the Dragon Boat Festival in Yuanjiang river contains the following aspects: the season in flow and circulation, Yuanjiang river and local people's memory; Taste, hearing and visual memory in body and homesickness; Nostalgia to return to the human, contract, action memory. The folk cognition of the physical homing of the dragon boats in Yuanjiang river is as follows: belief cognition in sacrificial activities forms attribution and identity; The cognition of etiquette and custom in communication and interaction promotes human feeling and virtue; The cognition of team in Jindu promotes competition and cooperation. Hometown cognition in inter-generational transmission promotes participation and integration. Finally, the paper points out that the memory of Dragon Boat Festival in Yuanjiang river is the cultural basis and premise of physical homecoming. These memories and cognition are the key to realize people's correct understanding of their native identity and the native culture of their hometown. They are conducive to the formation of the dual identity of urban and rural areas and the dual cultural identity of urban and rural areas. This plays an important linkage role in building a bond and interaction between urban and rural areas in the new era, so as to attract more people to return home, build and give back to the countryside, and help realize the revitalization of the countryside.
引文
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[21]孙宇,边燕杰.职业地位获得中的人情作用机制[J].社会科学战线,2017(5):189-199.
[22]周连华.礼俗互动视角下的当代宗族建构现象分析——鲁中大窎桥村王氏宗族考察[J].民俗研究,2019(2):145-157+160.
[23]刘传江,周玲.社会资本与农民工的城市融合[J].人口研究,2004(5).
[24]倪依克,孙慧.中国龙舟文化的社会品格[J].成都体育学院学报,1998(3).
[25]周皓.流动儿童社会融合的代际传承[J].中国人口科学,2012(1).
[26]郑欣,赵呈晨.乡愁的守望:新生代农民工集体记忆与城市适应研究[J].河南社会科学,2015,23(9):12-19.
[27]邹序桂,冯艳琼.一户人家的龙舟情结[N].中国社会科学报,2018-10-11:8.
[28]海德格尔.荷尔德林诗的阐释[M].北京:商务印书馆,2002:24.
[2] 陈保学,屈杰.一条龙舟的家国情怀[N].中国社会科学报,2018-10-11:8.
[3] 邹广文.乡愁的文化表达[M].哈尔滨:黑龙江教育出版社,2016:2.
[4] 费孝通.中华民族多元一体格局[M].北京:中央民族大学出版社,1999:5.
[5] 李国斌.历法源于湖南高庙文化[N].湖南日报,2017-03-24(005).
[6] 德克·卜德.古代中国的节日[M].北京:学苑出版社,2017:307.
[7] 竺可桢.东南季风与中国之雨量[J].地理学报,1934(1).
[8] 代金刚,张明亮.端午养生重调顺[J].中医健康养生,2015(6):29-31.
[9] 张斌,王岗.一段沅江的古老记忆[N].中国社会科学报,2018-10-11:8.
[10]胡波,胡全.循环与守望:中国传统节日文化诠释与解读[M].广州:广东人民出版社,2015:2.
[11]黄子平.故乡的食物:现代文人散文中的味觉记忆[J].杭州师范学院学报(社会科学版),2003(4).
[12]张永杰.汪曾祺笔下的昆明味觉记忆[J].云南民族大学学报(哲学社会科学版),2007(1):154-156.
[13]朱光潜.文艺心理学[M].上海:复旦大学出版社,2005:17.
[14]李牧.被遗忘的声音:关于听觉民俗、听觉遗产研究的构想[J].文化遗产,2018(1):126-134.
[15]汤南南.从传统型乡愁到超越型乡愁[D].杭州:中国美术学院,2016:27.
[16]阎云翔.礼物的流动——一个中国村庄中的互惠原则与社会网络[M].李放春,刘瑜,译.北京,北京世纪文景文化传播有限公司,上海:上海世纪出版股份有限公司,2018:238.
[17]庞渤.“差序格局”“公”“私”观念与契约精神——对中国契约精神研究的反思[J].社会科学家,2018(10):136-142.
[18]贺雪峰.熟人社会的行动逻辑[J].华中师范大学学报(人文社会科学版),2004(1).
[19]李向平.信仰是一种权力关系的建构——中国社会“信仰关系”的人类学分析[J].西北民族大学学报(哲学社会科学版),2012(5).
[20]纪昀:阅微草堂笔记:卷四[M].杭州:浙江古籍出版社,2015:54.
[21]孙宇,边燕杰.职业地位获得中的人情作用机制[J].社会科学战线,2017(5):189-199.
[22]周连华.礼俗互动视角下的当代宗族建构现象分析——鲁中大窎桥村王氏宗族考察[J].民俗研究,2019(2):145-157+160.
[23]刘传江,周玲.社会资本与农民工的城市融合[J].人口研究,2004(5).
[24]倪依克,孙慧.中国龙舟文化的社会品格[J].成都体育学院学报,1998(3).
[25]周皓.流动儿童社会融合的代际传承[J].中国人口科学,2012(1).
[26]郑欣,赵呈晨.乡愁的守望:新生代农民工集体记忆与城市适应研究[J].河南社会科学,2015,23(9):12-19.
[27]邹序桂,冯艳琼.一户人家的龙舟情结[N].中国社会科学报,2018-10-11:8.
[28]海德格尔.荷尔德林诗的阐释[M].北京:商务印书馆,2002:24.
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