物、宗教仪式与集体记忆:大理鹤庆白族迎神绕境仪式与祭祀圈认同

Objects, Religious Ceremonies and Collective Memories: On Pilgrimage and Identities of Religious Sphere among Bai People in Heqing, Dali

涂尔干曾以图腾物与图腾信仰来论证物在宗教信仰中的关键角色,由此分析物、宗教与社会团结之间的关系。马凌诺夫斯基则以库拉交换圈为例,说明库拉珍品的交换对于当地社会构成的重要性。人类对自身所造物件赋予意义并投射记忆,物成为记忆的对象物。物件参与了人类生活中的各种实践,通过意义的赋予和记忆的联结,物规范了人类的生活,而与人类主体相互定义,乃至形塑人类集体的共同意识。笔者经由对云南省大理州鹤庆县甸北地区过年请春客习俗的观察,分析鹤庆甸北地区白族等当地居民,如何因神像物的毁坏、迎神绕境仪式活动实践的停止,最终丧失了对于跨村落祭祀圈"十八大村"的集体记忆,导致仪式消失与群体认同的重构。

E. Durkheim demonstrates how substance plays crucial role in religious belief via totem objects and totem belief, accordingly, he analyzed the relationship of objects, religion and social solidarity. B. Malinowski explains the importance of local social structure via exchange of precious goods in Kula ring. Mankind embodies meanings on things he/she creates, hence, object becomes the reference of memories. Objects take part in all aspects of human＇s living activities. By embodiment of meaning and connection of memories, objects regulate human＇s life. In this way, objects and human subjects mutually define each other and even take shape on collective consciousness of human beings. According to the author＇s observation on new year banquet custom in Dianbei region in Heqing, Dali, this paper analyzes how local Bai people in Dianbei lost their collective memories of transvilla religious sphere named＂18 villages proper＂after the destruction of local religious statue and the halt of pilgrimage which ultimately leads to the disappearance of ceremony and restructuring of group identity.