【作者】 罗正副；

【导师】 彭兆荣；

【作者基本信息】 厦门大学 ， 文化人类学， 2009， 博士

【副题名】以布依族为个案的研究

【摘要】 在人类众多民族中,系统地创制出自己文字的少,无文字的民族占多数。我们将人类分为有文字民族和无文字民族,只是强调民族有无文字的区别,就二者的文化传承而言,除了有无文字记载的不同以外,还有许多相同的传承方式。(一)口语,作为人类文明源头,显而易见是无文字民族文化传承的基本形式。民歌的传唱,即是口语传承的代表之一。布依族民歌《家乡美》、《铜鼓十二则》和《造万物》,分别表现和陈述了布依族村落面貌与生存环境、四季生活与生计模式,及英雄祖先与一体宇宙观等文化信息。(二)事实上,口头语言与实践行为相结合,即具有言传身教特性的实践记忆,是无文字民族文化传承的重要方式。所谓实践记忆(practice memory),是指人们在日常交往、生活、行为或仪式实践活动中,耳闻目睹、耳濡目染、潜移默化习得的文化记忆。布依族“送宁”仪式实践的案例,不仅体现了实践记忆的文化传承作用和功能,而且展示了实践记忆立足现在,重构过去和开启未来的特点。(三)物一旦与人“发生关系”,其“物性”往往被人赋予“人为”的理念、价值、思想等相似性的文化蕴涵。布依族以糯食为贵的饮食文化特点,在节庆活动中将稻作文化表现得淋漓尽致;鸡在个人生命成长仪式过程则起到了重要的“引渡”作用;而铜鼓每一图符的含义,都是某一方面文化理念的浓缩。显然,物化象征在无文字民族的文化传承里,是其它传承方式不可替代的。如果说上述的文化传承方式是“与生俱来”的话,那么下面的文化传承方式则是随着人类社会的发展,文化传承不停地作出自我调适,与人类一起不断向前演进的结果。(四)当无文字民族遭遇文字的时候,如何应对这一文化承载体就立即成了摆在他们面前的问题。在无文字民族与有文字民族互动交融的文字借用过程里,往往历经他者书写、采借转化、涵化整合等不同阶段,与此同时,无文字民族深层的文化内核也透显出“草根性”力量。就布依族借用汉字而言,从文献资料上我们可以考证汉族知识分子自明清到民国时期对“仲家”的书写和描绘;而布依族借用“天地君亲师”,不再是汉族神牌儒家伦理的原义,已经转化成自己文化信仰的家神;布依族大量借用汉字来记载摩经,体现了自己深层的信仰世界和生死哲学。如此看来,文字借用成为无文字民族文化传承方式是不容置疑和忽视的。(五)现代传媒的发展,非但没有弱化无文字民族的传统文化,相反,在文化传承的内在调适机制的作用下,无文字民族实现了“传统的复兴”,甚至创造性地实践“传统的发明”或“传统的制作”。布依族自制光碟的出现和发展,不仅再现了布依族“浪哨”文化和传统民族歌舞,而且使摄像机成为民间的刀笔吏,从主位的视角书写和记录本民族的日常生活、重大仪式和节庆活动。这种“光碟文化",为学术研究提供了案例上的反思,即何为影视人类学影片?何为媒介?等等。(六)网络社会的崛起,为人类文化提供了新的展示平台。互联网文本、图像和声音等超文本(hypertext)的叙事整合,为无文字民族文化传承提供了便利的空间。由于研究对象发生了根本性变化,“在网络中作田野”成为研究虚拟网络社区思考的方法论问题。网络的虚拟认同最直接地体现在个人网名的设置上。而创制文字在网络中也成了无文字民族的“文明”诉求。这些网络文化的描述和观点的获得,文章主要是基于布依族网的考察和研究。看来,网络作为无文字民族文化传承调适应对新的社会技术变化是不言而喻的了。在人类文化的进展或不同文化形态的层出叠现过程中,生成各式各样的传承形式,多元的文化传承之间交错重叠,互为补充,各“施”其“职”,各尽其事,彼此的关系并非是“取代”,而是一起“丰富”和传承文化。更多还原

【Abstract】 Since nonliterate peoples occupy the majority among all human creatures, that we distinguish literate peoples and nonliterate peoples only highlights whether they have characters or not. However, as far as cultural inheritance is concerned, they have much in common.i.Colloquial language is obviously the basic way of cultural inheritance, and folk songs represent its cream. The folk songs of Bouyei people differently show their village pattern, living environment, the seasons, living mode and origin (Chapter 2) .ii.Practice memory is a kind of cultural memory, which is about what people have been cultivated through communication with each other, life, behaviors or some ceremony practices. "Songning"Ceremony of the Bouyei people not only plays the role of cultural inheritance, but performs the characteristics of the practice memory from the following: basing on the present, reconstructing the past and predicting the future (Chapter 3) .iii.Once objectified, things can be endowed with cultural meanings such as value, logos and thought. Bouyei people favor glutinous rice, which completely reflects their rice cultures. That they regard chicken as the means of "delivery" is of great importance in life ceremony,.Moreover each item on bronze drum concentrates some cultural meanings. Therefore, objectified symbols is irreplaceable in cultural inheritance of nonliterate peoples (Chapter 4) .The above mediums can be discussed from the perspective of nature , while the followings can be regarded as the adaptive strategies to meet the social development.iv.While encountering literate peoples, nonliterate peoples inevitably face such situations as being written by others, borrow,transformation, acculturation as well as integration; meanwhile, they also display "indigenous"strengths. As for the Chinese characters borrowed by the Bouyei people, we can see it from the works on the "Zhong" (仲家) by Han intellectuals during the Ming and Qing dynasties to the Republican Period. At the same time, Bouyei people have changed Han people’s believes into their own family gods, and recorded Mo Sutra by Chinese characters to reflect their believes and philosophies. Subsequently, word borrowing is a noticeable means to inherit nonliterate cultures (Chapter 5) .v.From the case of compact disks made by Bouyei people, we can see nonliterate people are creatively practicing the "revitalization of tradition", even "innovation of tradition" or "making of tradition". The appearance and development of Bouyei disks helps "Langshao" culture and traditional songs and dances spread, and also make good use of camera to record their daily life, main ceremonies and festivals from emic perspective. This kind of "Disk Culture" promotes us to reflect on the influence of the cases of Anthropology. Moreover, many reflections will be raised on what is Visual Anthropology and what is media and so on.. (Chapter 6) .vi.Network supplies human beings with brand new presentation windows. Such integrated hypertexts as Internet texts, pictures and sound facilitate nonliterate peoples to inherit their cultures. Fieldwork on network becomes a problem of methodology because of the changing of research objects. The design of net names directly embody fictitious identification. Furthermore, character-making on the internet reflects the "civilization" application of nonliterate peoples. Based on the research and review of the internet, the descriptions and views on internet culture are achieved. According to this effect, it is obvious that network partly bears the role of cultural inheritance for nonliterate peoples (Chapter 7) .Various mediums of cultural inheritance have constantly been generated during the evolution of human cultures, which are interlaced and overlapped, and supplemented each other. They play their own roles to enrich cultural inheritance instead of replacing one another.更多还原