【摘要】：20世紀初華北村落分化,鄉(xiāng)紳退出公共領域,祭祀職能轉(zhuǎn)移到庶民階層,組織了高蹺、吹鼓樂社,小姓、雜姓是祭祀藝能的宗族特點。1941年蝗災成為村落共同體凝聚的契機,公共演劇恢復,應對村落的道德危機,形成了暫時的社會重聚。關帝廟是村落的公共領域,是地緣樂社發(fā)揮作用的中心地。地緣樂社不限于宗族單位音樂組織,是村落基于地緣的共享,相較于祭祀藝能在儀式中的張力,以此發(fā)揮宗族力量,二者的語境是極為不同的。通過處在社會邊緣的庶民階層集結(jié)演劇、對抗蝗災的努力,共同體得以重建,村民譴責對公共事務冷漠的紳權(quán),鄉(xiāng)村共同體的重聚滲透了村民的道德評價與道德體驗。
[Abstract]:At the beginning of the 20th century, the village in North China split up, the squire withdrew from the public domain, the sacrificial function was transferred to the common people's stratum, and the stilt, the drum music club, the small surname and the miscellaneous surname were the clan characteristics of the sacrificial arts. In 1941, the locust plague became the opportunity for the village community to unite. Public drama recovery, response to the village's moral crisis, formed a temporary social reunion. Guan Di Temple is the public domain of the village and the center of geo-music society. Geo-music society is not limited to the music organization of clan units, it is the sharing of villages based on geography. Compared with the tension of sacrificial art in ritual, the context of the two is very different. Through the common people on the edge of the society to gather their performances and fight the locust plague, the community was rebuilt, the villagers condemned the gentry power which was indifferent to public affairs, and the reunion of the village community permeated the villagers' moral evaluation and moral experience.
【作者單位】： 上海大學社會學院;
【基金】：上海市高等教育內(nèi)涵建設工程“都市社會發(fā)展與智慧城市建設”項目之子項目“公共性研究系列”階段性成果
【分類號】：K26

【共引文獻】

相關期刊論文 前10條

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本文編號：2232275