本文關(guān)鍵詞： 柳爺崇拜 震柳精神 災(zāi)害記憶 民俗學(xué)　出處：《湖北民族學(xué)院學(xué)報(哲學(xué)社會科學(xué)版)》2017年05期 　論文類型：期刊論文

【摘要】：寧夏海原縣古柳遺跡在意義塑造的過程中看似始終保持原貌,實際上動態(tài)地展現(xiàn)了民眾和官方對災(zāi)害記憶不同的建構(gòu)路徑。從古柳到柳爺崇拜,展現(xiàn)的是民眾根據(jù)民間文化傳統(tǒng)將災(zāi)害記憶神圣化,從震柳到震柳精神,展現(xiàn)的是官方利用現(xiàn)代的地震科學(xué)將災(zāi)害記憶世俗化。兩種不同建構(gòu)路徑既反映了普通民眾和精英階層的記憶不太相同,災(zāi)害記憶具有顯著的階層性,也體現(xiàn)了"民間文化"和"技術(shù)世界"在災(zāi)害記憶塑造上的差異。民眾利用的是民間傳統(tǒng),進(jìn)行的是文化創(chuàng)傷的修復(fù),官方利用的是科學(xué)技術(shù)之名,進(jìn)行文化認(rèn)同的建構(gòu)。但就其策略而言,貌似二元對立,其實遵循一樣的文化邏輯。"技術(shù)世界"的道具與母題和"民間文化"的古老觀念相互借取,共同構(gòu)成日常生活世界。
[Abstract]:The ancient willow ruins in Haiyuan County of Ningxia seem to keep their original appearance in the process of meaning shaping. In fact, they dynamically show the different construction paths of the people and the officials to the disaster memory. From the ancient willow to the Liu Ye worship, What shows is that people consecrate the memory of disasters according to folk cultural traditions, from Zhenliu to Zhenliu, It shows that the official use of modern seismic science to secularize disaster memory. The two different construction paths not only reflect the difference between the memory of ordinary people and the elite, but also show that the disaster memory has a remarkable stratification. It also reflects the difference between "folk culture" and "technological world" in the shaping of disaster memory. People use folk traditions, carry out the restoration of cultural trauma, and officially use the name of science and technology. But as far as its strategy is concerned, it seems to be dualistic, but it actually follows the same cultural logic. The props of the "technological world" borrow from each other with the motif and the ancient concept of "folk culture" to form the world of daily life.
【作者單位】： 華東師范大學(xué)民俗學(xué)研究所;
【基金】：國家社會科學(xué)基金重點項目“災(zāi)害記憶傳承的跨文化比較研究”(項目編號:14ASH015) 江西省高校高水平學(xué)科(社會學(xué))資助項目
【分類號】：C912.4

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本文編號：1500207