【作者】 张帅；

【导师】 刘铁梁；

【作者基本信息】 山东大学 ， 中国民间文学， 2017， 博士

【摘要】 山东省淄博市博山区的自然村八陡庄地处鲁中山区,属孝妇河流域,民间传说为颜文姜娘家村所在地,是颜文姜传说与信仰的核心地带之一。八陡庄所在的博山地区因区内丰富的矿产资源和工场手工业的早期发展形成了自己的经济和文化特色,并在德日等列强的侵略和开发中较早开进入了工业化发展阶段,八陡庄的民众因此而拥有了独特的人生历程。进入新时期以后,随着城镇化战略的实施,城乡一体化的进程进一步加快,八陡庄也在政治、区划、经济方面迎来了全方位的变革,开始由一个与工业化相结合的历史阶段转入到一个与新兴城市更加紧密结合的现实阶段,这也就意味着八陡庄原有的生活和文化空间存在着被城市文化所逐渐溶解的极大可能性,村落的传统文化传承也面临着断裂的危机。正在在这样的社会背景之下,八陡庄经历过工业化时代的老人们开始积极地在传承传统文化方面发挥作用。本文所关注的正是从乡土社会中走入现代的老人群体在城乡一体化的过程中的具体作为和作用。需要指出的是,本文所关注的老人群体具有独特性的一面,成长于传统乡土社会的他们普遍都在区域社会的发展中受到了工业化的影响,从而具有了亦工亦农的身份属性。到了社会急剧变迁的新时期,他们又进入了以城乡一体化为特征的现代化建设的历史阶段,他们既拥有了历史变迁见证者的身份,又成为诞生于农耕文明的传统民俗文化的主要传承者、主导者和权威解释者。也就是说在他们的记忆中,既有着个人参与工业化进程的生活历史,也包含着地域社会的古老的社会发展历史。短时段的个人生活史与长时段的历史经验相互交织,共同存在是老人群体的历史记忆的重要特征。两种不同的历史记忆在老人们的实践中分别发挥了不同的重要作用,前者深刻的影响了记忆主体的日常生活和行为选择;而后者则通常会成为乡村社会中的日常生活知识而左右民众的生活,能给予社会共同体一个更具有核心价值和传统规范的神圣化的意义。在日常生活之中,不同社会经历的人可以拥有不同的短时段历史记忆,但是大家所遵循的生活知识是基本相同的,往往与长久的历史记忆连在一起,所以说长时段的历史记忆反而更加具有影响现实生活的功用。为了更好地说明老人群体如何以长时段的历史记忆作用于当下社会现实,本文特意选取了八陡庄的颜文姜传说与信仰仪式为个案。颜文姜传说是在博山地区非常被突出强调的地方性传说,虽然与梁祝化蝶、白蛇传等传说相比,流布的地域范围非常有限,但是它对特定地方社会的建构所起到的重大作用是全国性的传说所无法比拟的。八陡庄以传说中颜文姜娘家村的身份而进入博山颜文姜信仰的核心圈,使得村落在整个博山的文化建设与发展中始终占据了重要地位,八陡庄内的两个行政村青石关村与阁子前村围绕"谁是颜文姜的正娘家"而产生的博弈性叙事不断丰富了传说的内容,也体现了传说对于当前社会发展的历史意义。八陡庄的老人群体所参与的"接颜奶奶回家歇伏"的仪式也是在颜文姜传说的基础之上诞生和被改造的,老人们年复一年的组织和参与仪式强化了自身的身体对于有关地方社会由来的神异历史的认同和体验,所以说仪式也是一种记忆历史的方式,而且仪式能够形成一个记忆之场,包容了各种各样的记忆。总之,在老人群体的历史记忆中至少包含了两种方式,一种是与个人人生经历相关的短时段历史记忆,一种是在地域社会发展的历史过程中逐渐积累下来的长时段的历史记忆。对于八陡庄的老人群体来说,短时段的历史记忆就是他们参与工业化进程的个人生活史,长时段历史记忆就是八陡庄农耕文明时期延续至今的农耕民俗文化与知识,这两种历史记忆统一为老人群体的生活记忆存在于他们的身体之中,呈现于日常生活,实际上民众所追求的并不是历史的真实,而是一种"历史感",以赋予当前社会发展以历史的意义,从而在满足个人情感,维护村落共同体方面发挥了重要作用。面对农村即将被溶解的社会现实,乡村的历史记忆必然会成为当代人最伟大的社会实践活动之一,村落中的老人群体非常自觉承担起了传承与维护一个地方社会历史记忆的重大责任,这种在社会巨变时代的抗争性文化实践所展现出来的伟大力量和崇高情怀在当前城乡一体化的进程中别具一番悲壮的意味,直击人心。对这种行为的关注和研究有助于加深我们对今天群众所进行的自下而上的社会实践所具有的时代与现实意义的理解。本文的文章结构可分为三大部分,第一部分为绪论;第二部分为正文,含五个章节;第三部分为结论。绪论主要包括选题的缘起与意义、相关学术史梳理以及对本文研究方法的有关说明。首先描述了对田野点的主观印象以及进入田野点的过程,并从学理上讲述了选择历史记忆作为研究课题的原因,进而对以村落政治和历史记忆为主题的相关研究进行了文献梳理,最后对本文所采取的研究方法做出一定说明。正文部分第一章为"博山地区工业化历史的民间记忆",分别从地理区位、城镇化开端、劳作模式变化、日常生活转变等方面描述了博山地区工业化的发展历史,本章既将博山的工业化进程当成一种历史现实,又将其作为民众内心中的历史记忆来看待,因此在行文中尤其注意呈现来自不同民众的鲜明的历史叙事。第二章为"长时段历史记忆与民俗文化",分别从待客与节日、修庙与拜庙、老人在民俗文化中的地位等方面来描述包含在农耕民俗文化传统之中的长时段历史记忆,并指出老人群体是长时段历史记忆的主导者和权威解释者。第三章为"亦工亦农的老人群体",本章将更多地笔触用于描述村落中具体的、小写的"人"的行为与话语,通过对不同身份的个人生活史的客观呈现来反映地方社会来自最底层的也是最真实的生活状态。根据对老人不同类别、老人群体的组织与活动的分析,指出"亦工亦农"既是对老人群体特殊身份属性的概括,又说明了作为文化主体的老人群体所具有的双重历史记忆身份。第四章为"老人群体与颜文姜传说在当下的演绎",首先对颜文姜信仰的仪式活动和场所做出说明;其次以青石关村和阁子前村围绕"谁是娘家村"所产生的话语重构与博弈,一方面呈现出颜文姜传说在村落中的文本演变,另一方面分析了不同群体围绕神圣资本的不同运作方式;最后通过对仪式过程的介绍和对参与仪式的人的具体行为的描述来展现老人群体在"接颜奶奶回家歇伏"这个记忆之场中的身体实践。第五章为"老人群体的历史观与历史记忆",提出并从学理上说明了老人群体中存在的短时段历史记忆与长时段历史记忆的两种历史观。重点分析以老年人为主体的民众如何选择、经营和再造历史记忆,又如何赋予现实以历史感,或者赋予历史以现实意义,从而使历史记忆在村落集体认同的构建中发挥作用。第三部分为论文结论,将老人群体关于历史记忆的实践行为定义为社会巨变时代的抗争性文化实践,强调了老人群体关于长时短、神异性历史记忆实践活动所具有的当代价值,最后指出面对城乡一体化进程中农村文化建设的课题,学者和其他精英群体应该充分理解并尊重民间记忆主体的文化自觉行为,只有这样才能真正理解民间的历史记忆,也才能更好地得知民众如何通过历史记忆赋予农村一种村落共同体共有的核心价值观,从而更加科学的认识农村的文化建设。更多还原

【Abstract】 Badou village of Boshan district in Zibo city of Shandong Province is located in the mountainous area of central Shandong,which belongs to Xiaofu River region.Legend has it that it is where Yan Wenjiang’s parents reside and also one of the core areas in the legend of Yan Wenjiang and the belief.Boshan district where Badou village belongs is famous for abundant mineral resources and industrial production,helping itself to form the unique economic and cultural features and entering the industrial phase with the invasion and development by Germany and Japan.Therefore,villagers in Badou village have a unique life experience.Upon entering the new era,with the practice and the acceleration of urbanization,Badou village has undergone all-dimensional transform in politics,district planning and economy,transforming from an industrial phase into a modern phase which is closely related to urbanization,which means the original life and cultural heritage of Badou village are under great possibility to be erased by the urban culture and the traditional cultural inheritance of the village will be forgotten.It is with this social background that elders of Badou village who have experienced the industrial period have been actively promoting the traditional culture.The article focuses on the specific behavior and functions of elders from the traditional society into the modern cities during the urbanization.It should be pointed out that the elders of this article have a unique feature that they grew up in the traditional society and they were influenced by industrial process in their regional society;therefore,they have the qualities of both the worker and farmer.When it comes to the new era of rapid changes,they enter the modern times featuring urbanization.They possess the identity as the witness to history and also the inherit,master and interpreter of farming civilization,which means that in their memories are histories involved in industrial advances and the development history of ancient society including the community society.The coexistence of personal living history and the accumulation and inheritance of farming civilization is the key feature of the elders’ historical memory on local society.The former greatly influences the elders’ daily life and behavior while the latter will become the daily common sense of the villagers and will influence their lives and instill a more meaningful sense with core values and traditional norms to the social community.In the daily life,people with different social experiences may have different short-term historical memory.However,the common sense followed by everyone is basically the same,which is more often than not connected to the long-term historical memory.Therefore,the long-term historical memory possesses great influence on the reality.In order to better explain how long-term memory of the elders exerts influence on the contemporary society,the article takes the example of the legend of Yan Wenjiang of Badou Village and faith rituals.Yan Wenjiang is a local legend greatly highlighted in Boshan area.Though its spread is relatively limited compared to that of Butterfly Lovers and Tale of the White Snake,its influences on the construction of certain society is nonparallel speaking of national tales.Legend has it that Badou village is where parents of Yan Wenjiang reside;therefore,the village has become the core in the faith of Yan Wenjiang of Boshan,making the village a focus in the cultural construction and development in Boshan.Qingshiguan village and Geziqian village are the two administrative villages of Badou village and the two villages are arguing about which is the real parents’ home of Yan Wenjiang,which adding to the contents of the tale and represents the historical meanings of fairy tales on the development of current society.Rituals like " welcome grandma Yan home for a rest" participated by elders of Badou village are created and transformed on the basis of legend of Yan Wenjiang.Elders organize and participate in such rituals year after year,enhancing their recognition and experience of local history in the community society.Therefore,rituals are a way to record history and rituals function as a pot of memory,including various memories.In a word,there are at least two ways in the historical memories of the elders,one of which is the short-term historical memory related to individual experiences while the other is the long-term historical memory accumulated during the development of regional society.To the elders of Badou village,the short-term historical memory is the life experience of them participating in industrial process while the long-term historical memory is the farming and folk cultures and knowledge inherited till today.The two historical memories co-exist in the elders and are represented in daily life.In fact,what people are pursuing are not the historical truth but a kind of " historical sense " to give the contemporary society the historical meaning and fulfill personal emotions and maintain the village community.Faced with the social truth that villages are about to be urbanized,the historical memory of villages is bound to be one of the great social practices in the contemporary generations.Elders in the village consciously play the role of inheriting and maintaining the historical memory of a local society.The resistance practice in a great social transition has shown great force and lofty emotion,featuring solemn and stirring emotions during the urbanization process and striking to the heart.Focus and research of the behavior helps to deepen the understanding of our social practice to crowds from bottom to top and the practical significance.The article consists of three parts.The first part is the introduction.The second part is the body,consisting of five chapters while the third part is the conclusion.The introduction mainly includes the reasons and meanings of the topic,related academic references and the explanation on the research methods of the article.First of all,the article talks about the subjective impression of the location of field study and the process of entering the location as well as the reasons of choosing historical memory as the research subject on the basis of academic theory.Then,the article talks about the academic reference of village politics and historical memory.In the end,the article explains the research method.The first chapter of the body is about " folk memory of Boshan’s industrial history ",talking about the development history of industrialization of Boshan district in terms of location,beginning of urbanization,transition in labor and transform in daily life.The chapter aims to view the industrialization of Boshan as a historical fact and the historical memory in villagers.Therefore,the chapter focuses on depicting vivid stories from different villagers.The second chapter is the "long-term historical memory and folk culture ",describing the long-term historical memory included in farming and folk cultural traditions from receiving guests,festivals,temple repair,worships in the temple and the social status of elders in folk cultures and pointing out that elders are the leader and interpreter of long-term historical memory.The third chapter is entitled "elders with identities as workers and farmers".The chapter will depict specific characters’ behavior and words in the village,trying to objectively represent the real living conditions from the bottom of individual life.Through the analysis of organization and activity of the elders and different types of elders,the chapter points out that they are with qualities as both workers and farmers and they possess dual historical memory as the civilization agent.Chapter four is entitled "elders and deduction of the legend of Yan Wenjiang in modern times ".The chapter first describes the rituals and venues of faith in Yan Wenjiang and then carries out the restructure and game of Qingshiguan village and Geziqian village on which is the parents’ home of Yan Wenjiang,which shows the evolution of the legend of Yan Wenjiang in the village and analyses different operations of different groups centered around holy materials.Finally,the chapter introduces the process of rituals and specific behavior of people participating in the rituals to show elderspractice in the rituals "welcome grandma Yan home for a rest".Chapter five is entitled "Historical view and memory of elders",putting forward the idea that short-term and long-term historical memories co-exist in the elders on the basis of academic theory and carrying out analysis of how elder folks choose,operate and re-create historical memories and endow reality with a sense of history or endow history with a sense of reality,therefore making the historical memory play a role in the construction of recognition of villages.The third part is the conclusion,defining the practice of elders on historical memory during the huge changes of society,highlighting the contemporary values of elders’ historical memory practice consisting of short-term and long-term historical memory and gods and spirits practice.At last,the part points out the subject of rural cultural construction during urbanization.Scholars and other elite groups should fully understand and respect the conscious cultural behavior of individuals with folk memories.Only by doing so can they truly understand the historical memory of folks and they can better comprehend how folks endow villages with core values through historical memory.Therefore,scholars and other elite groups can recognize rural cultural construction in a more scientific way.更多还原