传统村落神圣空间形态、当代价值及其研究范式再认识

郭文

doi:10.13959/j.issn.1003-2398.2020.06.001

PDF(1400 KB)

人文地理 ›› 2020, Vol. 35 ›› Issue (6) : 1-8. DOI: 10.13959/j.issn.1003-2398.2020.06.001

进展与动态

传统村落神圣空间形态、当代价值及其研究范式再认识

郭文

作者信息 +

RECOGNITION OF SACRED SPACE FORM, CONTEMPORARY VALUE AND RESEARCH PARADIGM OF TRADITIONAL VILLAGES

GUO Wen

Author information +

文章历史 +

摘要

神圣空间是中国传统村落重要的空间形态，但理论界对神圣空间时有“存续论”和“废弃论”的学术争议，对其内涵、类型、流动性发展趋势以及新的研究范式也缺乏深入解读，这对人们深入认知传统村落神圣空间带来了困惑和迷茫。通过文献梳理，认为：神圣空间的内涵是“空间+意义”的综合。在传统村落中空间形态有两类，一是具有明显可观察性的宗教信仰性神圣空间，二是一切不可让渡或不可化约的人文意义的神圣空间。在内容研究方面，学术界对第一类型的神圣空间研究着墨较多，但研究特点表现在对神圣空间“本身”进行阐释。对第二类型神圣空间建构性的解读属于新兴研究类型，研究主要将传统村落神圣空间看作是社会建构的过程和动态性实践的产物。在流动性视角下，学术界更注重对传统村落神圣空间与流动性互动产生的社会经济、文化和环境之间建构和生产的研究，认为“神圣空间作为文本”更符合新的社会事实及其推动下的研究议题。不同认知范式具有差异性，相互补充是人们整体认知传统村落神圣空间的基础，也对乡村振兴实践中传统村落文化的整理、挖掘以及塑造社会经济发展具有重要指引。

Abstract

Sacred space is an important space form of traditional villages in China. However, there are academic disputes on the theory of "existence" and "abandonment", and there is a lack of in-depth interpretation of its connotation, type, mobility development trend and new research paradigm, which brings confusion to people's deep understanding of the sacred space of traditional villages. Through the literature review, the paper holds that the connotation of sacred space is the integration of "space and meaning". In traditional villages, there are two types of sacred space forms:One is the religious sacred space with obvious observability, and the other is the sacred space of all human significance that cannot be transferred or reduced. In terms of content research, the academic circles pay more attention to the first type of sacred space, but the research features are based on the interpretation of the sacred space "itself"; the constructive interpretation of the second type of sacred space belongs to a new research type, which mainly considers the traditional village sacred space as the process of social construction and the product of dynamic practice. From the perspective of mobility, the academic circles pay more attention to the research on the construction and production of the social economy, culture and environment generated by the interaction between the sacred space and the interaction of mobility in traditional villages. According to the new core concept, "sacred space as text" is more in line with social facts and research topics.

导出引用

郭文. 传统村落神圣空间形态、当代价值及其研究范式再认识[J]. 人文地理. 2020, 35(6): 1-8 https://doi.org/10.13959/j.issn.1003-2398.2020.06.001

GUO Wen. RECOGNITION OF SACRED SPACE FORM, CONTEMPORARY VALUE AND RESEARCH PARADIGM OF TRADITIONAL VILLAGES[J]. HUMAN GEOGRAPHY. 2020, 35(6): 1-8 https://doi.org/10.13959/j.issn.1003-2398.2020.06.001

中图分类号： K901.6

参考文献

[1] 肖滨,丁羽.国家治理宗教的三种模式及其反思[J].世界宗教研究, 2019(2):14-23.[Xiao Bin, Ding Yu. Three models of state governing religion and reflections[J]. Studies in World Religions, 2019(2):14-23.]
[2] 郑耀星,袁书琪.我国宗教地理学发展大势与前景[J].福建地理, 2002,17(2):3-4,9.[Zheng Yaoxing, Yuan Shuqi. The future and developmental trend of religion geography in China[J]. Fujian Geography, 2002,17(2):3-4,9.]
[3] 列维·布留尔.原始思维[M].丁由,译.北京:商务印书馆,1997:30-34.[Levi P. Primitive Thought[M]. Ding You, trans. Beijing:The Commercial Press, 1997:30-34.]
[4] 爱弥尔·涂尔干.宗教生活的基本形式[M].渠东,汲喆,译.上海:上海人民出版社,2006:36,204.[Durkheim E. Basic Forms of Religious Life[M]. Qu Dong, Ji Zhe, trans. Shanghai:Shanghai People's Publishing House, 2006:36,204.]
[5] Eliade M, The Sacred and the Profane:The Narure of Religion[M]. New York:Harcourt, Brace and World, Inc., 1959:4.
[6] Barrie T. Spiritual Path, Sacred Place:Myth, Ritual, and Meaning in Architecture[M]. Boston and London:Shambahala Publications, 1996:52.
[7] 休谟.宗教的自然史[M].曾晓平,译.北京:商务印书馆,2014:2-7.[Hume D. The Natural History of Religion[M]. Zeng Xiaoping, trans. Beijing:The Commercial Press, 2014:2-7.]
[8] 王育武《. 山海经》与风水的山岳崇拜[J].华中建筑,2007,25(6):141-147.[Wang Yuwu. The book of Mountains and Sea and the worship of ridges and mountains in Fengshui[J]. Huazhong Architecture, 2007,25(6):141-147.]
[9] Gold J R, Burgess J. Valued Environments[M]. London:Allen & Unwin, 1982:321.
[10] 郭建勋.川西贵琼人碉房中的锅庄石及其象征意义[J].西南民族大学学报(人文社会科学版),2010,31(4):37-44.[Guo Jianxun. Guozhuang stone and its symbolic significance in the blockhouse of Guiqiong people in Western Sichuan[J]. Journal of Southwest University for Nationalities (Humanities and Social Sciences), 2010,31(4):37-44.]
[11] Jackson R H, Henrie R. Perception of sacred space[J]. Journal of Cultural Geography, 1983(3):94-107.
[12] Harvey D. The Limits to Capital[M]. Oxford:Blackwell, 1982:274-366.
[13] 彭陟焱,叶健.藏传佛教中的藏族家庭神圣空间探析——以拉萨市当巴社区为例[J].西藏民族学院学报(哲学社会科学版),2015, 36(3):27-33,154.[Peng Zhiyan, Ye Jian. Analysis of sacred space of Tibetan household:Taking Dan-Bag of Lhasa as an example[J]. Journal of Xizang University for Nationalities (Philosophy and Social Sciences), 2015,36(3):27-33,154.]
[14] Gökar?ksel B. Beyond the officially sacred:Religion, secularism, and the body in the production of subjectivity[J]. Social & Cultural Geography, 2009,10(6):657-674.
[15] 唐晓峰.文化地理学释义[M].北京:学苑出版社,2012:175-177.[Tang Xiaofeng. Interpretation of Cultural Geography[M]. Beijing:Xueyuan Press, 2012:175-177.]
[16] 张俊.神圣空间与信仰[J].福建论坛(人文社会科学版),2010(7):45-51.[Zhang Jun. Sacred space and belief[J]. Fujian Tribune (Humanities and Social Sciences), 2010(7):45-51.]
[17] 杨庆堃.中国社会中的宗教[M].范丽珠,译.成都:四川人民出版社, 2019:6-15.[Yang Qingkun. Religion in Chinese Society[M]. Fan Lizhu, trans. Chengdu:Sichuan People's Publishing House, 2019:6-15.]
[18] 王晨.黄氏宗族客家住屋型制与文化研究[D].西安:西安建筑科技大学,2003:23-61.[Wang Chen. Study on the Architectural Prototype and Culture of the Hakka House of Huang Family[D]. Xi'an:Xi'an University of Architecture and Technology, 2003:23-61.]
[19] 张士闪.山东村落中"神圣空间" 的传统格局与现实效用——以山东淄博市洼子村的"老虎头" 为例[J].民俗研究,2003(4):129-143.[Zhang Shishan. The traditional pattern and practical effect of "sacred space" in Shandong villages:A case study of "tiger head" in Wazi village, Zibo city, Shandong province[J]. Folklore Studies, 2003(4):129-143.]
[20] 万陆.中国风水文化源流论[J].东方论坛,1994(4):67-73.[Wan Lu. On the origin of Chinese Fengshui culture[J]. Eastern Forum, 1994(4):67-73.]
[21] 齐琨.仪式空间中的音声表述——对两个丧礼与一场童关醮仪式音声的描述与分析[M].北京:文化艺术出版社,2011:10-13.[Qi Kun. Expression of Sound in Ritual Space:Description and Analysis of the Sound of Two Funerals and a Tong Guan Jiao Ceremony[M]. Beijing:Culture and Art Publishing House, 2011:10-13.]
[22] 付声晖.原始宗教观念对傣族传统村落空间的投射[J].理论界, 2010(1):146-147.[Fu Shenghui. Projection of primitive religious concepts on the space of Dai traditional villages[J]. Theory Horizon, 2010(1):146-147.]
[23] 李玉臻.非物质文化遗产视角下的文化空间研究[J].学术论坛, 2008(9):178-181.[Li Yuzhen. Research on cultural space from the perspective of intangible cultural heritage[J]. Academic Forum, 2008(9):178-181.]
[24] 王斯福.帝国的隐喻:中国民间宗教[M].赵旭东,译.南京:江苏人民出版社,2019:1-6.[Wang Sifu. The Metaphor of Empire:Chinese Folk Religion[M]. Zhao Xudong, trans. Nanjing:Jiangsu People's Publishing House, 2019:1-6.]
[25] 侯晓东.信仰景观与地理认同——以尧山圣母信仰区为中心[D]. 西安:陕西师范大学,2015:183-196.[Hou Xiaodong. Belief Landscape and Geographical Identity:Taking the Virgin Mary Belief Area in Yaoshan as the Center[D]. Xi'an:Shaanxi Normal University, 2015:183-196.]
[26] 郭文,黄震方.旅游与竹地摩梭人"家" 空间的多维生产及身份认同建构[J].地理研究,2020,39(4):907-921.[Guo Wen, Huang Zhenfang. Tourism and multi-dimensional production and identity construction of the "home" in Zhudi village[J]. Geographical Research, 2020,39(4):907-921.]
[27] 许剑峰,宋昆". 神圣""亲和" 话堂屋——城镇化建设进程中民族文化的保护与实践[J].工业建筑,2009,39(9):135-137.[Xu Jianfeng, Song Kun. Talking about sacred space and affinity of a Tangwu:Protection and practice of national culture during urbanization[J]. Industrial Construction, 2009,39(9):135-137.]
[28] 房学嘉.从围龙屋的神圣空间看其历史文化积淀——以粤东梅县丙村仁厚祠为重点分析[J].嘉应学院学报(哲学社会科学),2006, 24(1):69-73.[Fang Xuejia. Look at historical culture accumulates from sacred space of Weilongwu:Take Bingcun Renhou Ci of Yuedong Mei county as the key analysis[J]. Journal of Jiaying University (Philosophy and Social Sciences), 2006,24(1):69-73.]
[29] 汪双武.世界文化遗产——宏村·西递[M].杭州:中国美术学院出版社,2015:22-57.[Wang Shuangwu. World Cultural Heritage:Hongcun & Xidi[M]. Hangzhou:China Academy of Art Press, 2015:22-57.]
[30] Massey D, Allen J, Sarre P. Human Geography Today[M]. Cambridge:Polity Press, 1999:270-294.
[31] 林耿,陈晓璇,杨帆.现代性下节庆对社区重构的影响[J].热带地理, 2018,38(2):166-175.[Lin Geng, Chen Xiaoxuan, Yang Fan. Impacts of festivals on community reconstruction in the context of modernity[J]. Tropical Geography, 2018,38(2):166-175.]
[32] Qian J, Tang X. Dilemma of modernity:Interrogating cross-border ethnic identities at China's southwest frontier[J]. Area, 2017,49(1):52-59.
[33] Lau C T L, Liy. Producing a sense of meaningful place:Evidence from a cultural festival in Hong Kong[J]. Journal of Tourism and Cultural Change, 2014,13(1):1-22.
[34] Winchester H P M, Rofe M W. Christmas in the "Valley of Praise":Intersections of the rural idyll, heritage and community in Lobethal, South Australia[J]. Journal of Rural Studies, 2005,21(3):265-279.
[35] Teather E K. Time out and worlds apart:Tradition and modernity meet in the time-space of the Grave Sweeping festivals of Hong Kong[J]. Singapore Journal of Tropical Geography, 2001,22(2):17.
[36] Ong C E, Ormond M, Sulianti D. Performing "Chinese-ness" in Singkawang:Diasporic moorings, festivals and tourism[J]. Asia Pacific Viewpoint, 2017,58(1):41-56.
[37] 杜芳娟,陈晓亮,朱竑.民族文化重构实践中的身份与地方认同——仡佬族祭祖活动案例[J].地理科学,2011,31(12):1512-1517.[Du Fangjuan, Chen Xiaoliang, Zhu Hong. Ethnic identity and place identity in the practice of ethnic cultural reconstruction:A case study of official ancestor worship of Gelao Minority in Wuchuan county[J]. Scientia Geographica Sinica, 2011,31(12):1512-1517.]
[38] Olsen, Sachs C. Re-thinking festivals:A comparative study of the integration/marginalization of arts festivals in the urban regimes of Manchester, Copenhagen and Vienna[J]. International Journal of Cultural Policy, 2013,19(4):481-500.
[39] Stevenson N. Local festivals, social capital and sustainable destination development:Experiences in East London[J]. Journal of Sustainable Tourism, 2016,24(7):1-17.
[40] 周尚意,成志芬.关于"乡愁" 的空间道德和地方道德评价[J].人文地理,2015,30(6):1-6.[Zhou Shangyi, Cheng Zhifen. On the morality of nostalgia[J]. Human Geography, 2015,30(6):1-6.]
[41] Robin D. Tribhuwan, Fairs and Festivals of Indian Tribes[M]. New Delhi:Discovery Publishing House, 2003:5.
[42] Kong L. In search of permanent homes:Singapore's house churches and the politics of space[J]. Urban Studies, 2002,39(9):1573-1586.
[43] 余红艳". 龙脉" 传说的权力控制与文化重构——以镇江"秦始皇断龙脉" 的传说为例[J].中华文化论坛,2013(6):162-167.[Yu Hongyan. Power control and cultural reconstruction of the legend of "dragon vein":Taking the legend of "the first emperor of Qin broke the dragon vein" in Zhenjiang as an example[J]. Journal of Chinese Culture, 2013(6):162-167.]
[44] May J. Globalization and the politics of Place:Place and identity in an Inner London neighbourhood[J]. Transaction of the Institute of British Geographers, 1996,21(1):194-215.
[45] Holloway J. Enchanted spaces:The séance, affect, and geographies of religion[J]. Annals of the Association of American Geographers, 2006,96(1):182-187.
[46] Kong L. Mapping "new" geographies of religion:Politics and poetics in modernity[J]. Progress in Human Geography, 2001,25(2):211-233.
[47] Collin-Kreiner N. Religion and politics:New religious sites and spatial transgression in Israel[J]. Geographical Review, 2008,98(2):197-213.
[48] Kong L. Religion and spaces of technology:Constructing and contesting nation, transnation, and place[J]. Environment and Planning A, 2006,38(5):903-918.
[49] Chidester D, Linenthal E T. Introduction[M]//Chidester D, Linenthal E T, eds. American Sacred Space. Bloomington:Indiana University Press, 1995:1-42.
[50] 陈宁宁,朱竑.新文化地理学视角下的国外宗教地理学研究[J].地理科学进展,2012,31(2):201-209.[Chen Ningning, Zhu Hong. Review on foreign geography of religion in the perspective of new cultural geography[J]. Progress in Geography, 2012,31(2):201-209.]
[51] 刘宏芳,明庆忠,韩剑磊.结构主义视角下民族旅游村寨地方性建构动力机制解析——以石林大糯黑村为例[J].人文地理,2018,33(4):146-152.[Liu Hongfang, Ming Qingzhong, Han Jianlei. An analysis of the dynamic mechanism of the local construction of ethnic tourism villages from the perspective of structuralism:A case study of Danuohei village in Shilin[J]. Human Geography, 2018,33(4):146-152.]
[52] 南英,朱竑.宗教世俗化及其理论在西方地理学的研究进展和方向[J].热带地理,2015,35(4):498-506.[Nan Ying, Zhu Hong. Research progress and directions of religious secularization and its theories in geography of the West[J]. Tropical Geography, 2015, 35(4):498-506.]
[53] 宋建晓.台湾妈祖信俗与乡土社会的互动发展研究[J].世界宗教研究,2019(4):106-113.[Song Jianxiao. A study on the interactive development of Mazu's belief in customs and local society in Taiwan[J]. Studies in World Religions, 2019(4):106-113.]
[54] Kong L. Negotiating conceptions of "sacred space":A case study of religious buildings in Singapore[J]. Transactions of the Institute of British Geographers, 1993,18(3):342-358.
[55] Kong L. Geography and religion:Trends and prospects[J]. Progress in Human Geography, 1990,14(3):355-371.
[56] Sopher D E. Geography of Religions[M]. Englewood Cliffs:Prentice Hall, 1967:1-3.
[57] 李明轩.从世俗化到多元化:彼得·伯格宗教社会学理论演变的逻辑[J].广西大学学报(哲学社会科学版),2018,40(3):69-77.[Li Mingxuan. From secularization to pluralism:The logic of the evolution of Peter Berg's religious sociology theory[J]. Journal of Guangxi University (Philosophy and Social Science), 2018,40(3):69-77.]
[58] Cosgrove D. Social Formation and Symbolic Landscape[M]. London:Croom Helm, 1984:65.
[59] 闵丽.论宗教与中国现代性社会建构的兼容性[J].世界宗教研究, 2017(2):20-26.[Min Li. On the compatibility of religion and the construction of modern society in China[J]. Studies in World Religions, 2017(2):20-26.]