古村落保护的策略与行动研究

【作者】 聂存虎；

【导师】 任国英；

【作者基本信息】 中央民族大学 ， 民族社会学， 2011， 博士

【副题名】以山西下州村为例

【摘要】 古村落承载着厚重的历史和传统文化,步入现代文明社会后却失去了免疫的机能。当前,我国古村落的生存现状不容乐观。20世纪80年代末,古村落的保护问题就开始受到关注,从最初的民间呼吁到学术界重视,再到相关保护组织机构的成立,直到2011年作为全国“两会”中的重要提案进行讨论,古村落的保护终于成为一个被普遍关注的社会问题。保护什么,谁来保护,如何保护是古村落保护中必须回答的几个问题。古村落是一种历史文化的“活化石”,一方面作为一个文化遗产型村落,包含着丰富的物质文化和非物质文化遗产；另一方面作为一个居民社区,是村民生产、生活的场所,并且处在发展变化中。所以,“活态”的整体的保存是古村落本质的必然要求。村民是古村落文化整体系统中不可或缺的文化要素,是古村落文化的主体,也应当成为古村落文化保护的主体。但是,“活态”传承,整体保护,村民参与都须建立在村民文化自觉的基础上。基于此,本文提出了村民文化自觉基础上的古村落保护策略。村民文化自觉是指作为古村落主体的村民对古村落文化的自主性,是对自身文化传统的自主自觉。在所调查的古村落中,村民对自身文化的知晓和热爱,对传统文化的危机感和相应的保护实践,以及一定的文化对话与文化反思的能力,均说明了村民在一定程度上具有对传统文化的自觉。文化自觉是个实践性很强的概念,不仅是一种认识,还表现为一种行动；古村落的社会资本则是村民进行社会行动的重要资源,特别是在现代社会仍然起作用的传统型社会资本,因为满足了村民生存发展的需要,成为了村民文化自觉的动力来源。本文从一个社区所具有的信任、规范、网络及合作力等方面来理解古村落的传统型社会资本,并通过对该村落村民们所共享的精神信仰、血缘纽带、规范惯习、生计方式等方面的考察,发现每一项社会资本都有其自然生成的基础,也有其自然消亡的规律,当这些社会资本存量增加时,社会就发展繁荣,当这些社会资本遭到破坏流失时,社会就落后贫困。有些传统型社会资本发挥着现代社会资本所无法替代的作用,有其存在的合理性和现实性,在古村落的保护中也应当充分地利用。对古村落危机的认知及古村落保护意识的宣传会促使生活在古村落里的村民文化自觉的发生。提升传统文化资源的价值,增加古村落社会资本的存量,从而更好地满足村民的需求,会使村民文化自觉有了根本动力。而文化自觉的实现,社会资本的增加最终还需要通过相应的文化实践来落实。基于以上思考,笔者在所调查村落里,采用参与行动研究范式,根据实际情况,同时基于保护整理历史文化资料的动机,动员村民一起进行了一系列保护“家园”的行动,以求在具体的行动实践中获得对古村落保护的进一步思考。在保护家园的行动中,笔者认识到各项工作之所以能顺利进行,靠的正是村民的文化自觉,以及对古村落传统型社会资本的充分调动；而通过村民共同参与的保护“家园”的文化实践,又进一步提升了村民文化自觉的水平,进一步增加了传统村落社会资本的存量,从而促使村民的行动更有成效,更有力量。这是一个良性循环的过程。在社会行动中,社会资本孕育出了文化自觉,文化自觉又促使产生新的社会资本,二者结合促成的社会行动使地方主体得以有效应对当前的危机,保护着自己的“家园”。更多还原

【Abstract】 Ancient villages bear the weight of historical significance and traditional culture gene, entering the modern civilized society but losing immune function, the ancient village living situation is not optimistic, and the ancient village protection is becoming a cause for concern. From initial folk appeal to more and more academic attention has been paid since 1980s, and to correlative protection organization founded in the late 1990s, until 2011, the protection of ancient villages was discussed as the important proposals during the whole nation "two meetings", thus this problem aroused the concern of the whole society.What we will protect, who will protect, and how to protect is several questions must be answered in the ancient village protection. The ancient villages are "living cultural relics", on the one hand, they are a kind of cultural heritage village containing rich material culture and intangible cultural heritage; On the other hand, they are also residential communities, which is the place of production and living. Therefore, the living and integral preservation is the inevitable requirement of the ancient village in nature. The villager is an indispensable factor in the cultural overall system of ancient village. The villager is the subject of the ancient village culture and also ought to become the subject of the ancient village culture protection. However, "living" transmission, overall protection, and villagers’ participation are all must be based on the basis of villagers’ cultural consciousness. As a result, this paper claims the ancient village should be protected by villagers’ cultural consciousness. For a start, cultural consciousness theory is used to interpret the understanding and action of the villagers which as village subject. Through investigation, a conclusion can be obtained that the villagers have the initiative of cultural consciousness stems from their culture identification, cultural crisis or the sense of crisis, and cultural dialogue or cultural reflection ability. In addition, villagers’ cultural consciousness is regarded as an important social resource for the ancient village protection in this paper.Cultural consciousness is of a character of practice which is not only a kind of cognition but a kind of action. Social capital, especially the traditional social capital which met the needs of the survival and development of villagers and became the power sources of villagers’ cultural consciousness, is just an important social resources depended on by villagers in the social practice. In this paper, social capital is evaluated from the following several aspects:common spiritual beliefs, common blood ties, common standards and common means of livelihood. The author believes each item of social capital has its own law of emergence, development and extinction and these social capitals existing and playing a role in the modern society will continue to be effective. Traditional social capital should be used in the ancient village protection work, because it still plays an irreplaceable role.The social construction of ancient villages’crisis and the propaganda education of the ancient village protection will produce cultural self-consciousness. By ascending the value of traditional culture resources, increasing traditional social capital stock, and better meeting the villagers’ demand, the ultimate power of the villagers’ cultural self-consciousness will be obtained. However, only by the cultural practice, the realization of the cultural self-consciousness and the increasing of the social capital be will come to true. Therefore, in the investigated villager, the author carried out a series of cultural practice together with the villagers in accordance with actual situation, and these practice activities also sever the purpose of the protection of historical and cultural information, looking forward to getting some understanding about the protection of ancient villager.As a conclusion, the author recognizes that the protection of ancient villages can’t do without villagers’ cultural consciousness and the village social capital, and in the action process, cultural consciousness has been further enhanced and social capital further increased. Therefore, this is a harmonious community construction process. Concretely speaking, social capital breeds the cultural consciousness and cultural consciousness promotes to produce new social capital meanwhile, and moreover, the villagers coping with the current crisis and constructing their own cultural homeland through the social action just formed by the combination of cultural consciousness and social capital.更多还原