由于对民俗学政治性的关注,1960年代以来文化批评开始将民俗学书写看作是一种文类,指向民俗学的文本批评和政治立场批评。不仅知识生产碎片化,批评也日益碎片化且失去有效性,批评占据了道德高地,但同时失去了理论关怀。对民俗资料的阐释与分析仅仅沦为素材,对评论的评论反倒成为关注的中心。这很大程度上是人类学和民俗学内部发生文学转向的结果。“理论”是一种有关世界的表述类型,它有以下独特属性:即有趣性、可信性、概括性、可验性。理论应该根植于对导向性主题的审查,而非根植于对民俗学者自己的审查。民俗学者应该从文化批评的迷思中走出去,直面对民俗学真正有重大意义的理论构建力量。 Due to the political concerns of folklore, cultural criticism began to take folklore writing as a genre since the 1960s, pointing to the criticisms of texts and political positions in folklore. Not only is fragmentation of knowledge production, criticism increasingly fragmented and ineffective, criticism occupies a moral high ground, but at the same time it loses its theoretical concern. Interpretation and analysis of folklore information is reduced to material, comment on the review has instead become the center of attention. This is largely the result of a literature shift in anthropology and folklore. “Theory ” is a type of representation about the world that has the following unique attributes: fun, credibility, generality, and testability. Theory should be rooted in censorship of thematic topics, rather than rooted in the censorial review of folklorists. Folklorists should go out from the myth of cultural criticism and face the theoretical constructive forces that are of great significance to folklore.