钦州“跳岭头”节俗研究
【外文题名】A Research on The Custom of Tiao Ling Tou in Qinzhou
【作者】 张秋萍
【导师姓名】刘道超
【学位名称】硕士
【学位年度】2009
【学位授予单位】暂无
【所属分类】暂无
【录入时间】2009-01-01
【全文挂接】 读秀挂接
【摘要】跳岭头”而论“跳岭头”，广度和深度不够；在定性问题上众说纷纭，未能论及根本，这也导致了学术界对“跳岭头”的源流、变迁等探讨的欠缺。因此，本文意欲在过往研究的基础上作些新的探讨，冀能将相关研究推向深入。 文章第一部分，就钦州“跳岭头”的分布、程序、仪式及其表演主体——岭头班等进行必要的背景介绍。一言以蔽之，钦州“跳岭头”分布于钦南、钦北区的部分乡镇，灵山县的大部分村落和浦北县的部分客家重镇，其中尤以灵山县为盛；是农历八至十月间由岭头班（或称老师班）遵照“请神-酬神-送神”的基本程序在相对固定的地点举行相关仪式和表演，用以祈求丰收、人畜平安，祛邪纳吉的聚祭祀、舞蹈、戏剧于一身的传统民俗。第二部分先在诸多对傩的定性中提炼本文对它的概念取向，综合“跳岭头”的形式、内容、内涵等可初步推断，“跳岭头”是一种带有军傩成分的民间傩戏。在这个基础上，追溯其源流变迁，初步可得出结论：钦州“跳岭头”是傩自中原而长江以南、再西南传播后，结合桂北“跳神”以及儒、道、佛等教派文化、师公文化、钦州地方特色文化等经久而成的一种变体，并很可能成于唐代，兴于明清。第三部分是本文的主要内容，尝试总结钦州“跳岭头”的特征，作用于这些特征的显要因素为秋社。里社制度的施行，标志着明代的民间社祭被纳入官方的祭祀制度，使得“同社”祭祀观念深入人心。随着人们对娱乐等社会性需求的加强，官方允许的社祭反被民间用作祭祀各种庞杂神灵的迎神赛社的理由。“跳岭头”持续一定时间长度的狂欢与酬神表演在某种程度上与社祭上述的种种需求契合、秋社与秋傩又在时间上吻合，种种历史巧合就这样发生了奇妙的结合，“跳岭头”被吸纳进秋社中；社也成为“跳岭头”内涵的重要组成并被利用来划分“岭头”一定分布区域内的信仰范围和组织仪式等，随着时间的推移渐渐内化为“跳岭头”中不可分的一部分。在缺乏娱乐的年代，看“跳岭头”表演成为人们的一大享受，它与社之间千丝万缕的联系渐渐被遗忘，“跳岭头”的盛名早已掩盖了秋社，秋社中的聚饮习俗也被冠以“吃岭头”之谓。但今时今日，我们仍能从中发现些许蛛丝马迹。总结钦州“跳岭头”的特征为：结构、时空、组织的“社”化；形式、内容的地方化。对比傩的最初形态，钦州“跳岭头”是它从单一走向复合的充分体现。借此，也还秋社一个应有的历史位置。第四部分则对钦州“跳岭头”从单一到复合的文化现象进行深层次的解读。国家和边缘借风俗以构建华夏、社会发展的内在需求（包括娱乐、道德宣教、社会凝聚、族群交往、驱邪纳吉等方面的需求）共同促进了这一进程。文章的最后，探讨现代市场经济背景下，钦州“跳岭头”面临的机遇及挑战：机遇在于不同权力的介入将使一些村落获得不曾有过的不同话语的主导权，挑战在于它所遭遇的神圣性解构和行政体制的阻碍，希冀借此为民间信仰文化的发展和保护提供新的视角。 总之，笔者认为，“跳岭头”或“傩”，都不可避免地经历从单一到复合的演变，这是经济、政治、文化，或者说是国家与个人、中央与民间、历史与现实等各方面因素间综合作用的结果。...
【外文摘要】Along the Beibu Gulf，there widely distributes a local costum in the Qinzhou area expelling ghosts and pestilence in essence called Tiao Ling Tou,also named Tiao Gui Shi，Tiao Gui Zhuang，Tiao Miao, and so on. According to the historical records and transmission of information left in the civil，it has been formed certain scale in the mid and late Ming Dynasty at least. The research on the libretto, masks, and symbolic meaning has began, but in a whole, it is just the beginning. The acedamic studies published not only lack of deeply and widespread research , but also attach the Tiao Ling Tou to the Shi Gong drama or others uncorrectly because of the Vague definition leading to the shortage of study of origin and change .Based on these, this article attempts for a little exploring. The first part of article will make an introduction about the distribution, procedures, ceremonies and performances staff of Tiao Ling Tou in Qinzhou. In short, it is one kind of traditional folk which is scattered in the Qinzhou area especially in Lingshan county town and the civil always use to pray for bumper harvests, human and animal safety, nagy by the worship, dance and drama around in the mid-autumn festival in a relatively fixed place. The second part sets out the questions of the Tiao Ling Tou’s origins and changes mainly. In this part, firstly, we should refine the definition of Nuo and Tiao Ling Tou clearly. Depanding on its form, content and Connotation, Tiao Ling Tou is some kind of variations of the Nuo containing the components of military in essence. Based on this, we can retrospect its origins and changes, and the preliminary conclusions following: the Tiao Ling Tou in Qinzhou is the variations of the Nuo Spreaded from the central plains to the southwest, the Tiao Shen in northern Guangxi, as well as different religious culture that contains confucianism, taoism, buddhism, Shi Gong drama and other local characteristics of Qinzhou. It formed in the Tang Dynasty and rose in the period between the Ming and Qing Dynasty likely. The third part is the main contents of this article trying to sum up characteristics of Tiao Ling Tou and carding its complex relationship to the memorial ceremony in autumn. The social system of memorial ceremony in autumn every-mile in the implementation of the Ming dynasty marked that the festival of the civil society was included in the official religious system, making the "same agency" concept of popular worship.Along the strengthening of social demand of entertainment, the worship in autumn become the civil’s pretence of greeting for gods or others. Coincidentally,what Tiao Ling Tou has including the a certain length of time,the show for god and expelling ghosts and pestilence was just fit for the demand of the memorial ceremony in autumn. So, they conbined together and benefitted for each other. In the absence of entertainment of an era, people was too enjoying this kind of entertainment to remember the inner contact between them. The custom of poly drink also was named as Chi Ling Tou. But we still can fine out this historical clue. In short, we can summarize the characteristics of Tiao Ling Tou like this: the structure, time and space is combined with memorial ceremony in autumn; its form and content is local. In this way, the memorial ceremony in autumn also gets its correct location in the history. In the penultimate part, we can find out that the will of the state and internal demand for social development including entertainment, moral education, social cohesion, community engagement and expelling ghosts and pestilence make the culture itself achieve the form from single to complex. The last part will discuss the extension of the folk beliefs in modern society .What refers to it is that villages can get the right of access to discourse of Tiao-Ling-Tou area under the involvement of different powers. Here it provides a new perspection that may benefit for the protection of religiou culture’s development...