反思“仪式过程理论”的效度——以呼和浩特地区的两个仪式为例

Reflection on the Efficiency Level of Ritual Process Theory——As an Example of Two Rituals in Huhhot

维克多·特纳的仪式过程理论在面对中国现代仪式时,其解释力是有限的。这是因为一方面在中国社会中,亲属称谓制度等是极其重要的社会关系构成元素。现代仪式不可能打破原有的亲属称谓和亲属关系,而进入到一种特纳所言的无区别的"交融状态",其原有的社会关系仍然在仪式中存在,仪式主体并没有进行"结构性隐身",其地位、身份、等级、角色仍然未变。另一方面由于受到国家政策的介入、市场资本的渗入、国家及地区之间互动程度的加深以及社会价值观念的更新等具有现代性意义因素的影响,现代仪式的性质和意义相较以前发生了急剧的变化,仪式在形式、性质和意义上都发生了变迁。因此,我们应该结合中国社会的特性批判性地对待西方的理论知识。

The explanation of Viktor Tuners ritual process theory is limited when it is facing Chinese modern ritual. One reason is that kinship terms system and so on are vital elements of social relations. Modern rituals can not break original kinship terminology and kinship relation, and enter an indistinctive blend state said by Turner. Its former social relation still exists in rituals and the subject of ritual is not structurally invisible. The status,the identity,the rank and the role of it do not change. The other reason is that the nature and meaning of ritual change rapidly compared the previous because of the intervention of national policy, the permeation of market capital, the deepening of mutual influence degree between re-gions, the updating of social value concept and so on, which are called modernity reasons. Rituals have been made transitions in form,nature and meaning. Thus we ought to accord with Chinese social characteristics and treat western theory critically.