Guichi "Nuo" Play in Anhui province, is a folk sacrifices of singing and dancing and drama activity of inviting god and worshipping forefather, characterized with recurrent scene by mask wearing with the purpose of driving pestilence and impetrating propitious, and it is also a live relic of Nuo Play in ethnicity play in family patriarchal clan society of ancient family in China, The "Nuo" Play is an representative in Chinese Nuo Field and is granted with a title of "Living Fossil of Chinese Drama"; However, for a long time, the logic occurrence related to Chinese ancient dancing has always lacked of sufficient researching achievements. Research in this text showed that the investigation and research on Guiehi "Nuo" Play have beneficial "stimulation" to the cognition on occurrence of Chinese dancing. But, the previous research on '"Nuo" Study dedicates too much at the original cultural implication, religious connotation as well as the folk ritual; pays too much attention to the historical evolution, cultural classification, drama factors as well as folk art of Nuo Play, while, paying less attention to the phenomenon of extremely-common "Nuo" Play that shouldn't have been neglected, and even no cloze research carried out on the "Nuo" Play, which occupies an important place as well as possesses independent culture attributes. As for tapping the connotation of "Nuo" Play and exploring its culture functions and expurgating its substantial researching characters through the applications of such academic methods as anthropology of dancing cultural, dancing ecology and other academic methods, are yet not detected as far, thus, it will increase the naissance value and academic fresh ideas of the dissertation. Given this, this text firstly sets its foot in the practical application of the configuration analysis method about field investigation and dance ecology. On the base of investigating completely the original ecological Nuo Play in Guichi area, it aims to doing research on the culture promulgation, function constitution as well as integrality investigation and debate of the research objects, meanwhile, hackling the classify and composition of the application of "Nuo Play in Guichi area" as an independent cultural concept in its "cultural world". Thus, finding its special status and value in the Nuo Environment in Guiehi area; then, through the real occupancy of"the first-hand material" and the holistic research of literature and practicality, implement the resolution of the genetics, folklore and culture about the researched objects, and make perspectives on the cultural publication that Nuo Play possesses as an individual case research. Especially, such these ones as sprit of Confucianisem, Buddhism and Taoism contained behind the primordial and unreachable configuration, folk godliness that pursues good fortunes and be virtuous, ideas with movement and pictures about the harmony of Yin and yang, the complete and precise culture constitution. The theory mode that reaches the above argumentation refers to many genres of cultural anthropology (cultural space theory, symbol anthropology, structuralism anthropology, interpretative anthropology, ere) and core theory about dance ecology (configuration analysis, gene decomposition and features extraction, relationships of environment and core objects, etc), it should say, academia energization makes a basic sample for building Chinese school about dance cultural anthropology in a certain degree. The above is the content of the introduction of the text, four chapters and the conclusion. What needs to point out is the structure of the text follows out all the time the subject ideas of dance cultural anthropology, which are also another emphasis of writing this text. However, the standpoints of this text are not in antiquity, basing on the "nowadays" as its precondition, to protrude the modem nature and the practical value of the visual threshold on "Nuo" Play study. The original intention of learning the "Nuo" Play in this text lies in: scanning widely the remnant recovering of the antique taste in far-back and present processes as well as the constant attribute of rational ideas, building a explanation system of "Nuo" culture with multilayers, noumenon and consciousness of root nature, holographic and latticing, renewing the cultural meaning that "Nuo" Play should have. As taking this as the chance, exploring the occurrence of the Chinese dance culture from the flank is also one of the exravagant wishes of this text.
【关键词 (中文/英文)】 安徽贵池; 傩舞; 舞蹈文化人类学; 舞蹈生态学 Guichi in Anhui Province; Nuo play; anthropology of dance culture; dance ecology
One western philosopher said, "The bearing on female determines the levels of a state's civilization". Indeed, judging from the female, it's not hard to know the existing situation and the civilization levels of a state. The entire nation's advancement strongly relies on the truly shared progress. The solicitude for women, especially for the female of ethnic minorities, is naturally supposed to the non — negative field of anthropology and ethnology. Unfortunately, study on female in China appears to be frail and rare in anthropology and ethnology up to now. Hence, this paper admittedly emerges to embrace the theory meanings of subject structuring as the study on female from ethnic minority. Simultaneously, probing into the living condition and development of female of ethnic minority adequately embodies the practical significance under the actually harmonious society. Liangshan Yi autonomous region, as the largest gathering region, it possesses 70% as mountainous areas. Among 1 city and 16 counties, 12 counties are still poverty-stricken. Historically, Liangshan Yi used to undergo thousands of closed unity, although after democratic revolution, particularly the fulfillment of reforming and opening policy, existing a great amelioration and enhancement in various parts. Yet, the female in high mountainous areas and semi-high mountainous areas, their livings are crying for increasingly more concerns. In view of the traditional culture, Liangshan Yi has its unique, united and far-reaching national culture. According to these, I select "Liangshan Yi female" as the topic and attempt to probe into this topic. Through this paper, I aspire after truly mirroring the living female in Liangshan Yi areas, at the same time, arising growing people to give an eye to the female life in Liangshan Yi. This paper hits hard at the social gender, traces the female living history and rather comprehensively and objectively reflects the sufferings as well as the each choice of life courses pending different stages. Subsequently, it adopts interpretative anthropology to fumble the subjective significance. Thus, I manage to relate the descriptive traits of anthropology with question-consciousness of sociology for the sake of thick description and theory analyzing, to integrate the historical track of Yi culture and the existence, and to unite micro individual and macro group of Yi female. Based on the above-mentioned, this paper pivots on the female in Liangshan Yi by the agency of fields work and literatures, depends on the related discipline knowledge of anthropology plus ethnology from home and abroad, links the multi-discipline theory and means such as sociology, female study, culture study and folklore in order to dive into the theme "Liangshan Yi female". This paper is composed of six parts: Preface: it covers the study background, the significance of choosing this topic, related literatures introduction, study plan and creative points and so like. Chapter1: "The Culture Ecological Environment in Liangshan Yi". One of the principals of ethnology is holism. Holism tells all factors of one culture are mutually interdependent. So, we have no choice but to capitalize on the culture affiliated to the entire while studying culture. It is my key point to strongly delineate at the beginning of my paper. Only in the water, we can enjoy the living fish, equally, only from the natives and the local color; we can truly read others so well. It is what I try to hunt after I put my shoulders under the wheels to lay bare the cultural nature of Liangshan Yi with the purpose to get to know the natives subjective and understanding which penetrate the whole paper. Chapter2: "Birth and Growth". Individual has to encounter the impact and model from his/her culture, family, traditional education, school education. This chapter spreads out the female processing growth progress under the cultural ambience. It starts from the life-long ceremony in the first section, and the followings are infancy nursing, gender expectation, traditional education, school education occurring to each section respectively. It attempts to grasp the character of every phrase in the purport to dissect the factors which lead in individual development and the gender role formation in the process of female growth. Chapter 3: "Love and Marriage". This is made of two parts. The first begins with the puberty which involves in the female grown-up ceremony, the meaning and status bestowed on female, the new identity in female's eye and the restrain and tolerance in social activity. Its content embodies the female's feature and their colorful cultures. For marriage, it hints on the boundaries of marriage, and dates from the traditional regulations and present state. As far as this is considered, it's my belief that marriage right is the salient part of the human rights and the foundation of human happy life. Therefore, my original intention is to explore the ownership of the right regulation in marriage to find out the interpretation based on the subjective. The implement of marriage law in Liangshan, which was issued 50 years ago, provides the legal insurance for deciding for oneself. Undoubtedly, the run of the marriage law invariably collides with the folk law. With the changeover of the ear, both of them adapt themselves to each other. And above all, the female tends to profits from the national law to uphold their marriage right. Chapter 4: "The Life after Marriage". This section highlights the female in Liangshan Yi by the dint of the all-round view. It opens up by the female life space of Liangshan Yi, then depicts and inquires into the couple, labor division and birth from the cultural surroundings. Following this, it portrays the personal life history in view of the spread of the time in female life. It exhibits the concerned core of female life and seeks to concentrate the female character in Yi culture model. Finally, it focuses on the last ceremony as well as the salient step—funeral, and tries to investigate the funeral through fields work to manifest the female position in the kinsfolk system in Liangshan Yi. Conclusion: The female group in Liangshan Yi seems to be multiple and complex. Personally, I hold the view that there exist manifold causes to impact on female in Liangshan Yi: culture regulation, state's power and comprehensive influence. My study aims at lowering down the hindering factors for female to improve and expedites the steps benefiting in the institution and environment of female advancement. Accordingly, it demonstrates the great concerns for the female in similar condition in attempt to render them decide more by themselves. In this paper, I try to draw on the writing style of female anthropology and to naturally expose the production of my study knowledge. Obviously, there is no predominance and authority in narrating text. So my conclusion comes out spontaneously dependent on the "thick description" to picture the ongoing Yi female. Personal reading experience defines their ideas about texts. But one point which I chronically long for is this paper is able to cause different scholars, policy-makers, female and male not to turn a deaf ear to the existence and beautifies the Liangshan. Finally, I feel extremely gratified at that this study makes a localizing step forward in our country's burgeoning female anthropology, and the more important signifies the fresh viewpoints on the ascendant for Yi Studies.
