The Construction And Inheritance Of Yao Ethnic Memory

Ethnic memory is a kind of memory that consolidates roots.Its core is the memory of heroic ancestors,ancestral places and migrations related to ethnic identity,and the media is mainly the text and ritual related to ancestor worship.Based on the imagination of common origins and consanguinity,ethnic memory is closely linked to religious belief and cultural memory.The function of ethnic memory mainly plays a role in the formation and differentiation of ethnic groups,differentiating ethnic groups and others externally,and differentiating different classes and groups internally.In the inheritance of ethnic memory,writing practice and embodiment practice are closely combined.Ethnic memory,as a relatively stable "solidified structure" in ethnic groups,is constantly reconstructed with the change of times and situations.Pinghuangjiaotada is regarded as the "Bible" of Yao ethnic group,which reflects Yao’s ethnic memory,ethnic relationship and ethnic psychology,as well as Yao’s understanding of their ethnic nature and maintenance of cultural boundary.Based on the evaluation of huang vouchers die as the center,combined with field investigation,from the Angle of view of the ethnic memory in the interests of the ethnic groups and demand for consideration,will take time,combination of universality and particularity,breakthrough coupon die research history and the mythology of textual research method,combined with the collected data,contrast and rereading the text,Using multi-disciplinary research methods such as ethnology,anthropology,religion and history,this paper explores the cultural connotation and value of Pinghuangjiao Ultimatum.Through the investigation of Yao’s living environment,ritual practice and folk festival,the paper explains the initiative,richness and diversity of ethnic group memory construction in specific fields,and explores the logic behind the construction and inheritance of ethnic group memory.As the foundation text of the memory of Yao ethnic group,Pinghuangzhuatong mainly praises the sanctity and authority of Panhu myth.The essence of the difference in the myth of Yaohanpanhu is that different power subjects of memory play in the political and social field through their control of discourse.The two "wen types" represented by "Pan hu" and "Pan Gu" in "Pinghuang Jiaotong" reflect the changes of Yao people’s memory in specific social situations.The construction and evolution of panhu myth,Crossing the sea myth,Pangu myth and Fuxi sister myth all take different "present" as the starting point.The replacement of kuaiji Mountain and Qianjiadong as the Sacred land of Yao reflects the change of Yao people’s living environment and realistic needs.Trauma memory has a significant impact on the development of ethnic groups.Yao people transform trauma memory into collective and lasting cultural memory through oral myth,text writing and sacrificial ceremony.The weakening of king Pan’s belief and the diversification of religious belief are the "forgetting" chosen by pingdi Yao in the new living environment and conflicts.The Festival has developed from taboos and sessions to multi-ethnic common festivals.Guangfu King has spread from marginal areas to central areas and become multi-ethnic common beliefs,reflecting the continuous breaking and reconstruction of geographical and cultural boundaries under the interaction of ethnic groups.The Yao people,who lived on the edge of China,changed the nature of official history through oral history and ritual practices.Under the background of cultural heritage fever and rural revitalization,the memory of Yao ethnic group is facing new development.The memory of King Pan mainly has three transmission forms: the first is the votive ceremony based on the ethical needs of the family,which takes The house of Pan Yao as the center and constructs the space-time frame of the collective memory of the group through two clues of sacred time and sacred space.The second panwang Festival sponsored by the village committee gained a new living space in the two Spaces of ancestral hall and stage,which promoted the restoration and reconstruction of the village’s overall cultural ecology and cultural environment,symbolizing the eternal game and interaction between the government and the people.The third kind of "Chinese Pan King Festival of Yao ethnic group" sponsored by the county government has changed both in the image of pan King and sacrificial ceremony.Taboos of ethnic group and gender have disappeared in the ceremony,and the sacredness of the ceremony has been replaced by secularity.The cultural memory of Yao ethnic group spreads outwards from the core layer,and serves different groups and purposes through different means.The more outwards the ritual and text are reconstructed and deformed,the more severe it becomes.Ethnic memory has become an advantageous resource for insiders to strive for their own development.Under the joint action of family ethics,cultural elite,official power and market economy,the memory of Yao ethnic group presents complex and diverse development patterns.