【作者】 贺夏蓉；

【导师】 黄永林；

【作者基本信息】 华中师范大学 ， 中国民间文学， 2011， 博士

【摘要】 女书既是由女性创造、在女性中流传和使用的一种特殊文字符号体系,又是女性用以描写女性生活的一种特殊民间文学。因被发现时盛行于湖南省江永县及其相邻地区,故又名江永女书或永明女书。千百年来,它靠母传女、老传少,一代代传下来,形成了人类历史上一个植根甚古、牵涉面颇广、信息含量十分丰富的独特而神奇的文化现象。鉴于大多数学者多从文字学的角度对其以考证源流、叙说史实为研究指向,侧重于它的产生年代、产生原因、文字性质、文学特色等文字和文本的研究,本论文采用田野调查的方法结合文本细读,尝试运用民俗学、人类学、社会学、文化生态学、符号经济学、女性主义及其伦理学的跨学科理论作为观察视角,诠释女书及女书文化的生成与建构,重释其核心的本质特征,对女书及女书文化的过去、现在和将来进行三维时空的立体考察与多维审视。本论文研究的重点试图将之“定格”于21世纪初的后女书时代,考察女书及女书文化当下的生存与传承状态,审视它的生存生态、传承现状,观照它当下面临的传承危机与困境,思考它的传承与保护对策,同时对女书及女书文化如何实现产业化转换作一个宏观思考,即在思考传承与保护的同时如何进行符号开发?分析如何在符号经济时代实现女书文化的基因创新和母题重组,提高它在主流文化价值中的文化增值?探讨女书文化及其产业在“两型”社会的构建中如何为实现区域经济发展方式的转变而提供可操作的路径?在此基础之上,进而为女书及女书文化的传承危机作深入分析,对政府所采取的保护措施及其成效作理性的量化评估并提出相应的建议,并对即将要采取的地方文化保护模式、保护原则和开发方式等提供可供操作的方案。在这样的研究背景下力图较为全面地反映出女书及女书文化当下传承的概貌和未来发展趋势,并由此对当下作为民间文学的女书及对作为非物质文化遗产的女书文化的传承与保护进行现代性思考。本论文主要从以下四个方面展开论述。第一章从历时角度交代和探溯女书及女书文化生成、兴盛、衰亡与传承的历史渊源。首先从社会学角度运用默顿的越轨理论解析了女书及女书文化生成与兴衰的过程及原因。接着运用口头程式理论分析女书之乡的女性们是如何传承和再创作女书及女书文化的,试图解答它流传千百年不衰的原因。现阶段己成为国家级非物质文化遗产的女书及女书文化,已全面受到当代政治、经济、强势文化等外来权力的干预和影响,对由此而引发的女书及女书文化基因变异进行了深度的文化思考,探究女书文化在广泛的媒介影像、受众消费行为、政府在场等多元面向的新的场域中如何寻找／照见自我?如何跨越主流价值取向并与之建立认同?在此基础上将女书及女书文化的传承置于历时与共时的长河,将之划分为自然传承、半自然传承和非自然传承三个传承演变的阶段,并总结和归纳了其传承与演变的特征和规律。第二章在文本细读的基础上直接介入女书及女书文化的内核,从女性主义视角挖掘和剖析女书及女书文化所蕴含的女性意识。即女书传人对传统伦理观的反叛性是女书及女书文化产生的内因,狂欢性又为其提供了生活的土壤,而对话性是女书传人通过女书及女书文化进行权力、身体与自我的抗争,从而试图进行身份建构的一次旷日持久的非公开谈判。第三章从文化生态学的视角对现阶段女书及女书文化所面临的自然环境、社会环境和人文环境的变化,提出了可供具体操作的保护模式,即原生态环境保护、互动参与式保护、自组织保护、“二Z”聚焦式保护和产业开发式保护模式,并在强调地方领导干部文化自觉的基础上提出了“文化基因、伦理关怀和在地化”三项特殊的保护原则,为女书及女书文化的活态传承和在现代社会中的文化价值转换构建了一个系统的生态链条。第四章分析和探讨女书文化与区域软实力之间的现实价值和意义。通过对女书文化的符号价值分析,指出对女书文化的产业开发要从符号消费的角度整合、重组女书文化营销策略,突出女书文化品牌的符号特点、彰显其符号意义、挖掘其文化内涵。但作为独具地方特色的女书文化要实现产业化转换,应立足于本土,充分尊重当地民众地方认同的框架和文化需求的基础上,从地方内生性动力与潜力来思考其未来的发展和走向,并采取全新的4V营销策略,走差异化竞争之路,才能保证其可持续的健康发展,从而实现女书文化保护与地方文化产业发展的双赢。结语总结了女书作为民间文学的特殊性,思考它作为民间文化对非物质文化遗产传承与保护范式的影响。同时,在未来城市扩张的发展趋势下,对女书及女书文化如何实现传统与现代、边缘与主流、遗产保护与城市建设的辩证互动以及女书文化在构建和谐两性关系和发挥先进性别文化方面进行了积极思考。更多还原

【Abstract】 Nvshu is a special system of symbols created and widely used by women, used for the expression of their lives. It is up to now the only women character in the world. As popular in Jiangyoung county(Hunan Province) and the adjoining areas, it was called Jiangyong Nvshu or Yongming Nvshu. It has been handed down from mother to daughter for hundreds of thousands years, and gradually a kind of magical cultural phenomenon took shape with long history, wide range and rich information in the history of humanity. While most scholars study its source and historical facts from the perspective of literature, laying particular emphasis on the study of Nvshu’s character and texts such as its origin, age, nature of the characters and literal character-istics, this paper adopts the way of combining fieldwork with scrutiny of text and tries to explain the generation and construction of Nvshu and Nvshu culture from the points of folklore, anthropology, sociology, cultural ecology, symbol economics, feminism and ethics. It aims to reinterprete substantive characteristics of Nvshu and to explore the past, present and future of it in a multidimensional way.This paper stresses on post-Nvshu period in the early 21st century, and then examines the state of existence and inheritance of Nvshu and the culture and inspects its transmission crisis or predicament and the corresponding measures. Meanwhile, it is of necessity to reflect on Nvshu and the culture in a macro way: how to industrialize it? Or to be more specific, how to develop symbols with the effort synchronizing with the transmission and conservation? How to achieve Nvshu culture’s gene innovation and motif restructuring in the eara of virtual economy, so as to increase its culture in value in the dominant culture? Besides, this paper consider how to probe operatable methods to help Nvshu culture and its industry change the development pattern of regional economy in "the two-oriented society". Then this article makes a deep analysis on the transmission crisis, gives reasonable quantitative evaluation and suggestion to the protective measures taken by the government and the effects and proposes operatable plans on regional cultural protection modes, protection principles and the development pattern that are about to be adopted. In the final analysis, it aims to reflect the general picture of the present transmission of Nvshu and Nvshu culture and its future trends in a relatively comprehensive way general picture and arouses people to ponder over the transmission and conservation of folk literature (which is intangible cultural hertige) in a modern way.This paper is divided into four chapters and is organized as follows:Chapter one presents diachronically the origin, prosperity, decay and transmission of Nvshu and its culture. First, it adopts Merton’s Theory of Deviance to analyze the process and cause of the origin, prosperity and decay from the sociological point of view, and then investigates how those women handed down and recreated Nvshu and the culture based on Oral-Formulaic Theory as to answer the question why Nvshu has flourished for hundreds of years. Since Nvshu and the culture have been listed as national intangible cultural heritage, they are intervened and affected by outside powers such as politics, economy and strong cultures. Therefore, it is necessary to reflect on genovariation in Nvshu and the culture and explore how Nvshu find herself in new mult-field domain involving media, audience consumer behavior and presence of government, and how to realize identity-building with mainstream value. This chapter divides Nvshu and the culture into natural transmission, semi-natural transmission and non-natural transmission according to the diachronic and synchronic history and summarizes the characteristics and disciplines of its transmission and evolution.Chapter two stretches to the core of Nvshu and the culture on the basis of scrutiny of text, and dissects female consciousness implied in Nvshu and the culture from the perspective of feminism. Conclusions are that the inner cause of the formation of Nvshu and the culture is successors’rebellion against traditional ethics; carnivalization gives its nutriment while dialogicality is a protracted close negotiation of establishing identity by fighting against power and using body consciousness to resist the traditional ethics.Chapter three presents changes of natural, social and humanity environments facing Nvshu and the culture, and then proposes concrete operatable models of protection, i.e. primitive environment, interactive participation protection, self-organizing protection, "Two-Z" focused protection (capital of intellectual and expenditure) and industrial development protection. At the same time, it puts forward three special protection principles under the premise of leading cadres’cultural consciousness, i.e. "cultural gene, ethics concern and localization", so that a systemic eco-chain can be structured for the active transmission of Nvshu and the culture and for their cultural value transformation in modern society.Chapter four discusses and analyzes the real value and significance existing between Nvshu culture and regional soft power. By analyzing sign value of Nvshu culture, it points out that marketing strategy of Nvushu culture should be integrated and reformed from the angle of symbol consumption in the industrial development of culture. The point is to protrude symbol characteristics of Nvshu, manifest the symbol significance, and search for cultural connotation. Nvshu culture is of unique local distinctives, whose industrial conversion requires our full respect for the framework of local identity and local people’s cultural needs. We should deliberate on its development and trend in the future from the perspective of local endogenous force and potentiality and follow differential competition with the brand-new "Four-V" marketing strategy. Only in this way, can we gurantee a sustainable healthy development of Nvshu culture and achieve good winning for the culture conservation and the industrial development of the local culture.The conclusion gives a summary of the influence that Nvshu, as a special folk literature, exercises on the transmission and connservation of intangible cultural heritage. It reflects on the dialectical interactions between the tradition and modern times, margin and main stream, heritage conservation and city construction. In addition, it deliberates on how to achieve these interactions and how to give full play to the advanced gender culture, Nvshu, in setting up harmonious relationship between men and women in the trend of expanding cities.更多还原