摘要
当前以象征人类学理论为基础的传统节日符号研究较为忽视其自身的符号学渊源。"整体-结构-阐释"这样一种符号学分析新框架的提出,主要目的就在于从根源处对符号学的应用加以重构,凸显其在呈现社会现实和提出有效命题方面的独特性,并使之更适合于研究现代社会经济背景下的传统节日及其变迁。鼓藏节、火把节以其典型性成为这一新框架初步试用的案例对象。在这些案例中,符号整体被诠释为由两组要件共同构成的符号结构:第一组为节日中的主要角色(鼓藏头或毕摩、村民、政府、游客),第二组为联系这些角色的具有简单性和涵括力的基本关系(支配关系、交换关系、委托关系)。符号阐释工作即基于这些主要角色和基本关系的不同组合而展开,从中可初步识别与命名包括符号竞争和符号演化在内的一些现象。
The main approach to the study of the symbolic anthropology of traditional festival signs is to first identify a ＂sign＂ or a ＂sign system＂ that is worth analyzing and then directly interpret the meaning of the signs on the basis of observed festival practices. Researchers using this approach usually ignore semiotics, although it is the theoretical foundation of symbolic anthropology. This study, based on an analysis of the two major semiotics systems of Ferdinand de Saussure and Charles S. Peirce, attempts to construct a new frame for semiotic analysis, and to verify, through case analysis, the applicability of this frame to the study of traditional festivals and their changes under modem social and economic conditions. This new frame, ＂wholeness-structure-interpretation,＂ appears to have some theoretical common denominators with the two major semiotic systems, which are traditionally considered quite different, and highlights the unique rote of semiotics in presenting social reality and putting forward effective propositions. ＂Wholeness＂ indicates the ontological stance of this frame toward the object of study and is the logical starting point for all subsequent thinking. Together, the traditional festival itself and its recognized signs appearing in concrete forms can be considered a semiotic wholeness. ＂Structure＂ indicates the teleological methodology of this flame. Recognizing the limitation of cognitive ability and directivity of cognitive purpose, it reminds researchers to try to find appropriate and irreducible elements of sign so as to break down wholeness into a referential and operable sign system. For example, in Peirce＇ s system, wholeness is broken down into three elements- representamen, object, and interpretant-and the constitutive relations between them. Finally, ＂interpretation＂ indicates a method of semiotic study whereby we can, through a process of derivative interpretation of certain phenomena that are difficult to perceive and confirm with common methods, form concepts and views based on these phenomena, and thus develop a proposition for further study. In short, wholeness, structure, and interpretation are the three separable elements of a unified sign. They are a unity in terms of their ontological stance, methodology, and specific method. This study focuses on the Guzang Festival （nongx hek nes） of the Miao people and the Torch Festival （as well as its traditional form, ＂Dut zie＂） of the Yi people. It interprets semiotic wholeness as a semiotic structure consisting of two groups of semiotic elements： the key roles of the festival （leaders, villagers, local government officials, and tourists）, and the basic, simple, and conclusive relations between these roles （dominance, exchange, and clientage）. Semiotic interpretation is carried out on different combinations of these key roles and basic relations, so as to identify and name certain phenomena including semiotic competition and semiotic evolution. From a realistic perspective, a traditional festival can maintain its pure authenticity only with difficulty. Instead, it interacts directly or indirectly with various aspects of the present reality and thus, as a sign system, it develops several identifiable transitions of significance.
出处
《旅游学刊》
CSSCI
北大核心
2017年第11期26-40,共15页
Tourism Tribune
基金
国家自然科学基金面上项目"重申现象学方法的人文主义地理学空间体验研究"(41471123)
国家旅游局旅游业青年专家培养计划课题"旅游现象社会建构的符号学研究"资助~~
关键词
节日
符号学
整体
结构
阐释
festival
semiotics
wholeness
structure
interpretation
