本文選題：禪林 + 武林��； 參考：《華東師范大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版)》2017年02期

【摘要】：近幾十年來(lái),關(guān)于福建"南少林寺"寺址真?zhèn)蔚臓?zhēng)辯一直不斷,多地區(qū)卷入所謂南少林文化遺產(chǎn)資源的利益爭(zhēng)奪。這些爭(zhēng)議的背后涉及我們?nèi)绾翁幚聿粩啾化B加或減損的社會(huì)歷史記憶和地方歷史重構(gòu)。追溯福建"少林寺"(禪林)與"南少林"(武林)的疊合記憶過(guò)程,有助于我們理性地反思福建少林文化記憶背后的國(guó)族想象與悲情史觀。從永春《臨濟(jì)正傳三十四世壽圣興國(guó)禪寺鐵山卓天二和尚合藏塔自銘》楔入,可以揭橥作為復(fù)數(shù)的"福建少林寺"之"燈傳黃蘗"的歷史記憶何以被地方有意無(wú)意地淡化,以及作為"武林傳奇"之"福建南少林"所積淀的"抗倭""反清"的悲情情結(jié),何以被反復(fù)的強(qiáng)化,并被變現(xiàn)為當(dāng)代的"歷史真實(shí)"。當(dāng)代"南少林寺"概念的話語(yǔ)構(gòu)建說(shuō)明,"疊合記憶"其實(shí)是社會(huì)記憶、集體記憶、歷史記憶的一種固有的表現(xiàn)形態(tài)。社會(huì)記憶在借用各種"社會(huì)文本"如歷史文獻(xiàn)、神話傳說(shuō)、行為儀式、信仰知識(shí)、藝術(shù)譜系以及相關(guān)的工具實(shí)物、文化景觀等形式進(jìn)行傳遞、保存、建構(gòu)的過(guò)程中,會(huì)對(duì)不同的記憶傳統(tǒng)(個(gè)體或群體的記憶、歷史或地方的記憶)進(jìn)行連續(xù)、有機(jī)的刻寫、合成(包括選擇性忘卻、強(qiáng)化某些要素)、從而疊合為新的社會(huì)記憶,并作為建構(gòu)不同等級(jí)的社會(huì)認(rèn)同、文化認(rèn)同、族群認(rèn)同、地方認(rèn)同的重要組成部分。
[Abstract]:In recent decades, there has been a constant debate about the authenticity of the "South Shaolin Temple" in Fujian, and many areas have been involved in the interests of the so-called South Shaolin cultural heritage resources. Behind these controversies are how we deal with the superposition or erosion of social and historical memory and local historical reconstruction. Tracing back to the overlapping memory process of Shaolin Temple (Zen Forest) and South Shaolin (Wulin) in Fujian is helpful for us to reflect rationally on the national imagination and the historical view of sadness behind the cultural memory of Shaolin in Fujian. From Yongchun < Linji Zhengzhuan 34, Shou Shengxing Zen Temple, Tieshan Zhuotian II monk, Zang Zang Pagoda, "wedged", we can uncover why the historical memory of "Lantern passing Huang Teng", which is a plural "Fujian Shaolin Temple", has been played down intentionally or unintentionally by the local authorities. Why is the "anti-Japanese" and "anti-Qing" sadness complex accumulated in Fujian South Shaolin as "Wulin Legend" has been repeatedly strengthened and realized as the contemporary "historical reality"? The discourse construction of the concept of "South Shaolin Temple" shows that "superimposed memory" is actually an inherent manifestation of social memory, collective memory and historical memory. Social memory is transmitted, preserved and constructed by various "social texts" such as historical documents, myths and legends, rituals, belief knowledge, art pedigree and related tools, objects, cultural landscapes, etc. Different memory traditions (individual or group memory, historical or local memory) are continuously, organically written, synthesized (including selective forgetting, reinforcement of certain elements), and thus superimposed into new social memories. And as an important part of the construction of different levels of social identity, cultural identity, ethnic identity, local identity.
【作者單位】： 中國(guó)社會(huì)科學(xué)院世界宗教研究所;中國(guó)社會(huì)科學(xué)院當(dāng)代宗教研究室;
【分類號(hào)】：B947

【共引文獻(xiàn)】

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本文編號(hào)：2104360