中国戏曲与节日民俗研究

IF 0.5 2区 社会学 0 FOLKLORE
Shaoming Duan
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引用次数: 0

摘要

《中国戏曲与节日民俗学研究》从戏曲与传统节日的联系出发,挖掘中国古典戏曲中蕴含的节日传统。这本书不仅讨论了中国戏曲与传统节日之间的历史联系,还讨论了它们之间的学术关系。虽然与中国节日有关的戏曲作品无数,但翁敏华和她的研究助理陈希媛重点研究了几部经典作品:关汉卿的《望江亭》、高明的《琵琶演义》、汤贤祖的《紫发簪》、石乃庵的《水浒传》、孟承顺的《少女桃粉脸》、洪升的《长生宫》、孔尚仁的《桃花扇》。他们认为歌剧是节日文化的载体,是传统文化的备忘录,是现代人与前人对话的平台。在她的介绍中,翁写道,传统的中国戏曲作家善于利用节日的时间节点提供背景,渲染气氛,推动情节,或塑造形象。例如,《紫发夹》(明朝,1368-1644)巧妙地将男女主人公的爱情故事与传统节日结合起来。清代(1644-1912)的几部歌剧也是如此,比如《长生宫》和《桃花扇》。全书主体共16章,分为两部分。前八章论述了中国节日的民俗内涵,后八章论述了中国戏曲中的节日形象。在众多的中国传统节日中,有八个对中国人的生活有很大的影响,它们是:除夕、元宵节、清明节、端午节、七夕节、中秋节、月饼节和重阳节。翁论证了中国节日的民俗如何成为中国戏曲主题的来源。例如,在第一章“除夕夜:辞旧迎新”中,翁指出,中国所有的家庭都贴“春联”,以带来新的一年的好运。此外,每家每户都在门上贴上“门神”的图片,以赶走鬼怪和怪物。这些门神民俗及其文化遗产直接启发了门神戏,始于1202年,南宋时期(1127-1279)张协通过科举考试。同样,在第二章“元宵节:生活和舞台上的狂欢表演”中,翁注意到中国人是如何在元宵节晚上穿上狮子服跳狮子舞的。在元宵节的晚上,中国人还有敲锣打鼓、游行的民间习俗。根据中国的民间习俗,“舞狮”和“敲锣打鼓”驱除鬼怪,“挂灯笼”照亮新年的道路(第63页)。许多中国戏曲都以元宵节为背景,如《张卿与元宵节》(元朝,1271-1368)和《宋明贡与元宵节》(明朝,1368-1644)。在整本书中,翁通过特别引用歌剧片段,将习俗、节日和歌剧联系起来。例如,在第十二章“《紫色发夹》中的节日形象与节日意义”中,主人公李毅上台演唱了具有中国古代民俗色彩的歌词:“旗和发夹预示着春天,辣椒和酒象征着狂欢”(p。250)。在唐朝(618-907),人们用金和银制作旗帜形状的发夹,并在春节期间佩戴。在金朝(265-420),人们在除夕夜喝一种由辣椒制成的酒来庆祝。在第十四章“桃花扇中的时间节点和人物命运”中,两个中原节日突出了民间文化在推动这部清代歌剧情节发展中的作用。中原是中国道教的一个概念,象征着祈祷和赎罪;因此,在中秋节期间,人们通常去道观哀悼死者。在《桃花扇》中,主人公张维(原崇祯皇帝的侍卫)在仲元节期间两次为明朝最后一位皇帝——已故的崇祯皇帝送丧。张唱道:“明年七月十五日,在南京,我们将筹钱建造一座大寺庙,从炼狱中释放灵魂”(第295页)。作为白云寺的道士,张为明朝的已故皇帝和大臣祈祷,希望这些灵魂能够进入天堂。与此同时,他还以“马时英定在泰山顶被闪电击死,阮大成定在仙霞岭坠死”(第297页)的唱词诅咒灭明的恶人下地狱。在她的结论中,翁提出了一个严肃的问题:“为什么我们今天还在庆祝传统节日?(第343页)。 她认为,许多非物质文化遗产,特别是许多民俗正在消失,抢救和保护迫在眉睫。因为传统节日是一个国家民俗文化的集中体现,世界各地的人们都应该重视自己的传统节日,更好地理解其民俗意义,作为振兴民俗文化的手段。此外,人们也应该认真考虑传统节日对当代文化交流的意义。例如,现在的中国年轻人喜欢庆祝圣诞节、万圣节和情人节,这些节日都源于西方文化,是一种文化交流的形式。翁认为,随着“中国文化热潮”的传播,我们可以预期中国传统节日在海外的受欢迎程度会增加(第353页)。虽然中国学者郭汉成在1993年首先提出了“戏曲民俗学”的概念,但这本书在古典歌剧与传统节日之间建立令人信服的联系的能力,为进一步的跨学科研究提供了很好的潜力。《中国戏曲节日民俗学研究》是对戏曲民俗学研究的重要贡献。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Folklore Research on Chinese Opera and Festival
context. The big categories of folklore include scholarship on verbal folklore, customary folklore, and material culture. Folklore genres— covering topics such as proverbs, myth, and ostension—is the book’s longest section. Women’s folklore, unilinear evolution, and the devolutionary premise are among the special topics covered in the final section. Folklore 101 is certainly useful in the right contexts. When taken on their own, the chapters are helpful, basic introductions. For example, students who wish to learn the history of folklore scholarship on superstition would do well to read Jorgensen’s chapter “Superstition & Folk Belief.” As its name suggests, Folklore 101 is perhaps best suited for introductory folklore classes. The short chapters serve as useful and accessible overviews of folklore concepts. For example, Jorgensen’s four-page chapter on legends would introduce new students to the core ideas. If this is the book’s true purpose, it achieves its goal. Because the book as a whole isn’t bound by a single thesis, it works well on a chapter-by-chapter basis. Although Folklore 101’s target audience is primarily students and academics interested in folklore studies, Jorgensen dislikes university gatekeeping and encourages non-academics not only to be aware of folklore theory, but also to stay up-to-date with the field. By providing a comprehensive overview of the field, Jorgensen has compiled in a single volume the main concepts of folklore that will benefit both academic and non-academic readers.
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来源期刊
CiteScore
1.50
自引率
14.30%
发文量
32
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