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本研究通过贵州三都县扬拱水族霞节仪式过程,来探讨其背后杨氏家族在当代的家族实践,以及由此产生的扬供杨氏家族与都柳江、樟江流域水族村寨的互动与社会交换。霞节在历史上有被“偷请”的文化习俗,即哪个村寨获得霞神便获得节日祭祀权,处于该区域的节日中心地位。然而随着历史的变迁,偷神的习俗逐渐式微,在当下的实践中已经获得节日祭祀权的杨氏家族,通过复兴霞节来巩固本家族节日权的核心地位,同时通过霞节祭祀中的家族实践来强化其与周边村寨之间的联系。研究认为在当代的实践中,扬供杨氏家族通过霞节复兴既巩固了本家族在霞节核心区的节日权的中心地位,同时通过杨氏家族的祖先记忆拓,展了杨氏家族与周边村寨之间的社会交换。继而实现了从节日“偷请”而产生的地域权力转换到通过霞节家族能动性的实践,来主动确认地域权力关系在当下的塑造,确立了节日、家族与地域权力之间的边界与互动关系。
In this study, we discussed the Yang family’s family practice in the contemporary times through the process of Yangsan Shui Xia Festival in Sandu County, Guizhou Province, and the resulting interaction between Young’s family and the Duliujiang River and Zhangzijiang aquarium village Social exchange. Xia Festival in history has been “stolen please” cultural practices, that is, which village access to Xia Shen access to the festival ritual rights, in the area of the festival center. However, with the change of history, the custom of stealing God is gradually diminished. In the present practice, the Yang clan, who has obtained the festivals and ritual rights through the rejuvenation of Xia Festival, consolidates the core status of the family right of festival. At the same time, Family practice to strengthen its ties with the surrounding villages. The research suggests that in the contemporary practice, Young Yang family rejuvenates Xia Festival, which not only consolidates the family’s centrality in the festival area of Xia Festival, but also displays Yang Family and Social exchange between surrounding villages. And then realized the transition from the regional power produced by festival “Steal ” to the practice through the Xia family’s initiative to take the initiative to confirm the current shape of the regional power relations and establish the boundary between festival, family and geographical power and interaction.