毕摩文化的文化资源化——传统的继承与发展
Bimo Culture and Its Substantiation of Cultural Resources: The Continuity and Development of Tradition

　　日本神奈川大学

　　【摘要】中日学者联合西南中国民俗考察团两度在凉山州美姑县进行民俗调查（1993-1996），时任县长曾对我们说“美姑虽然是贫困县但有很多毕摩”,“毕摩与其说是宗教人士，称其为彝族传统文化的保有者和知识分子更为恰当”，这两句话给我留下了深刻的印象。的确如此，毕摩望天空星辰而知晓月日时分，既是人们烦忧心情的倾诉对象，又是治伤疗病的医者，与彝族人民的生活息息相关密不可分。可以说毕摩文化集中体现了彝族的自然观和精神世界也并非言过其实。毕摩文化曾一度被丑化为“迷信”而被否定，但作为彝族生活智慧的结晶却被彝族人民脉脉相承下来。然而，在现代化进程高速推进的今天，传统民俗文化渐趋削弱的同时，另一方面伴随着对失去文化难以割舍的怀旧情结，也作为观光资源进行表象和二次利用。毕摩文化的学术研究固然很重要，但今天我们必须从地域原住民的立场去思考如何继承毕摩文化的方法。这将牵涉到作为桥头堡的美姑毕摩文化研究中心的活动内容。今天我们将民俗文化与地域振兴纳入研究课题，从文化资源论、民俗文化财产的保存与充分利用的视点来审视毕摩文化这一案例。本次发表将包括如下几方面的内容：㈠文化资源的含义——传承；㈡无形文化与有形文化；㈢毕摩文化具有的意义；㈣民俗主义与观光民俗学；㈤地域社会与民俗民具保存使用运动。

　　Abstract

　　When the Joint China-Japan Southwest China Ethnic Folklore Investigation team carried out two periods of investigation in Meigu, the County Executive said to us, “even though Meigu is a poor county, it has lots of bimo;” according to what he said bimo were religious personages, but it was even better to call them transmitters of Yi tradition and intellectuals. These two sentences made a deep impression on me; bimo observe the heavens and know the time of the rising and setting of the sun and moon; they are the ones to whom people take their troubles, they are curers of illness, they have a close and indivisible relationship with people’s lives. It would not be an exaggeration to say that the bimo concentrate and embody Yi people’s conceptions of nature and of their spiritual world. At one time, bimo culture was referred to in a distorting way as “superstition,” and was repudiated; but as the crystallization of the wisdom of Yi peoples lives, they continued to transmit its tradition. Nevertheless, today as modernization proceeds at a high rate, at the same time that folkloric traditions are gradually fading, it is difficult to eliminate a kind of nostalgic feeling for cultures that re being lost, and at the same time to use these things a second time as resources for touristic activity. Scholarly research on bimo culture is very important, but at the same time we now need to consider, from the standpoint of the original local inhabitants, the right way to transmit bimo culture. This touches of the ways in which the activities of the bimo cultural research center can serve as a bridgehead. So today we should incorporate the encouragement of folkloristic culture into our research project, and investigate the case of bimo culture from the standpoint of the theory of cultural resources as well as the standpoint of the preservation and full use of cultural property. This presentation will contain the following elements: 1) The significance of cultural resources and tradition; 2) Tangible and intangible culture; 3) The significance held by bimo culture; 4) Folklorism and Tourism Folkloristics; and 5) Activities to promote and utilize local culture.

　　作者简介：
　　佐野贤治,1950年9月26日出生在日本静冈县。毕业于筑波大学研究生院历史人类学专业博士课程，文学博士；曾执教于爱知大学、筑波大学，现任神奈川大学研究生院历史民俗资料学研究专业·日本常民文化研究所教授；主要社会兼职有：日本民俗学会、日本民具学会、日本宗教学会理事，日本文化厅文化审议会委员、日本学术会议研究联络会议委员、日本学术振兴会研究员、日本艺术文化振兴机构委员等。主要代表作：《虚空藏菩萨信仰研究》、《星辰信仰》、《现代民俗学入门》等。

　　About the Author:
　　SANO Kenji
　　Sano Kenji, born on September 26, 1950 in Japan. Graduated from Tsukuba University Graduate School with a Ph.D. in history and literature; has taught in Aiwa University and Tsukuba University, and is currently head of the program in historical folklore materials studies and professor in the Institute for the Study of Folk Cultures at Kanagawa University. He is a member of the Japan Folklore Society, the Japan Folk Material Culture Society, a director of the Japan Society for Religious Studies, a member of the Inspection Committee of the Japanese Ministry of Culture, a member of the Japan Committee for Scholarly Communications, a Researcher of the Society for the promotion of Scholarly Studies in Japan and a member of the Japan society for Promotion of Artistic Organizations. Important works include: Research on Belief in Akashagarbha Bodhisattva, Astrological Belief, Introduction to Modern Folklore Studies, and others.