【摘要】：禮生,是中國傳統(tǒng)禮儀、民間信仰生活中的重要主持人,參與神明崇拜、祖先祭祀、婚喪嫁娶等禮儀實踐,在祭禮中尤為突出。筆者將聞喜禮生做為研究對象,運用田野調查與文獻研究相結合的方法,對聞喜縣東西南北不同方位的禮生進行了一年零三個月的田野調查,重點對12位優(yōu)秀的傳承人進行了口述訪談。在此期間,具體參與了聞喜的滿月禮、葬禮以及大型裴h"祭祖的儀式活動,對禮生在儀式活動中的角色與指導作用有切身的體會。河東地區(qū)是人類文明的發(fā)源地,地處其中的聞喜具有獨特的生態(tài)環(huán)境與人文環(huán)境,聞喜自古以來對儒學的重視,書院與文人的大量存在,蘊育出強大的禮生群體。其組織形式為聞喜縣禮儀研究會與各個村落的紅白理事會。傳承方式以群體傳承與地緣傳承為主。他們的身份多為農民,是區(qū)域內德高望重之人;在農村婚喪嫁娶、上梁、喬遷、小孩滿月、老人過壽、立碑等儀式活動中擔任“總導演”的角色;是能人、紅人、忙人、苦人與累人。聞喜禮生的規(guī)模不等,無固定成員組合;主要行“家祭”儀式;執(zhí)禮有固定的程序,具有公開性與可復制性。本文特別以典型傳承人潘開基為例,通過展現(xiàn)他的生活實態(tài):從禮儀知識的習得與傳承、具體禮儀實踐、對聞喜禮儀的貢獻等方面進行詳細的剖析。由整體到個體,通過傳承人的生活史來反映禮生的傳承現(xiàn)狀,進一步通過禮生的執(zhí)禮來反映聞喜的文化特征與社會的變遷。
[Abstract]:Li Sheng, an important host in the life of Chinese traditional etiquette and folk belief, participates in the ritual practice of deity worship, ancestor sacrifice, marriage and funeral, and so on, especially in the ceremony. The author took Wen Xi Lisheng as the research object, using the method of combining field investigation with literature research, conducted a year and three months field survey on the students in different directions of east, west, north and south of Wenxi County. It focuses on the oral interview of 12 outstanding inheritors. During this period, he took part in the full moon ceremony, funeral and the ceremony of the large Pei'h ancestor worship, and had a close understanding of the role and guiding role of the ritual students in the ritual activities. The region of Hedong is the birthplace of human civilization. Wen Xi, who is located in it, has a unique ecological and humanistic environment. Wen Xi has attached great importance to Confucianism since ancient times, and the existence of academies and literati has brought up a strong group of ritual students. Its organization form is Wen Xi County etiquette research association and each village's red and white council. The main way of inheritance is group inheritance and geographical inheritance. Most of them are peasants, they are respectable people in the region; they play the role of "chief director" in ceremonies such as marriage and funeral in rural areas, Liang, housewarming, the full moon of children, the old people's longevity, and the setting up of monuments; they are capable people, red people, and busy people. Bitter and tiring. The scale of Wenxi students varies, there is no fixed group of members; the main line of "family sacrifice" ceremony; the conduct of the ceremony has a fixed procedure, open and replicable. This paper takes Pan Kaiji, a typical inheritor, as an example, through showing his real state of life: the acquisition and inheritance of etiquette knowledge, the specific practice of etiquette, the contribution of Wen Xi etiquette and so on. From the whole to the individual, it reflects the present situation of the inheritance of the ritual students by inheriting the life history of the people, and further reflects the cultural characteristics of Wen Xi and the changes of the society through the ceremony of the ritual students.
【學位授予單位】：山西師范大學
【學位級別】：碩士
【學位授予年份】：2017
【分類號】：K892.2

【參考文獻】

相關期刊論文 前10條

1 龍曉添;蕭放;;《家禮》對《儀禮》喪葬禮儀知識的繼承與發(fā)展[J];文化遺產;2016年03期

2 曾曉林;鐘俊昆;;鄉(xiāng)村民間儀式中的文化體現(xiàn)與價值認同——以龍南東水村賴氏始址祖祠重光儀式為中心[J];農業(yè)考古;2015年06期

3 邵鳳麗;蕭放;;禮生與祭禮知識傳承[J];文化遺產;2015年05期

4 龍曉添;蕭放;;喪禮知識傳統(tǒng)的當代民俗實踐——以湖南湘鄉(xiāng)禮生“喊禮”為例[J];中央民族大學學報(哲學社會科學版);2015年05期

5 蕭放;;孝文化的歷史傳統(tǒng)與當代意義[J];民俗研究;2015年02期

6 周波;王霄冰;;大小傳統(tǒng)理論視野下的禮生“叫禮”習俗[J];文化遺產;2014年05期

7 李向平;李思明;;信仰與民間權威的建構——民間信仰儀式專家研究綜述[J];世界宗教文化;2012年03期

8 王霄冰;;儀式的建構與表演——2011清明節(jié)曲阜祭孔與祭祖活動的人類學考察[J];文化遺產;2011年03期

9 劉雅萍;;唐宋影堂與祭祖文化研究[J];云南社會科學;2010年04期

10 王杰文;;挽歌與祭文——在“類型”的“對話”中表演權力[J];民族藝術;2010年02期

相關碩士學位論文 前2條

1 周波;明末以來豫南鄉(xiāng)村社會的禮生與堂祭[D];遼寧大學;2013年

2 梅劍華;活著的傳統(tǒng)、死去的肉身[D];首都師范大學;2007年

，

本文編號：2164728