楊玉君。〈楊柳青民俗版畫中的財富母題意義與轉換〉。《民俗曲藝》207 (2020.3):
11-60。
Yang Yujun. “Implications of the Shift
of Wealth Motives in Yangliuqing Woodblock Prints.” Journal of Chinese Ritual, Theatre and Folklore 207 (2020.3): 11-60.
Abstract
民俗版畫(即廣義的「年畫」)的解讀與精緻的文人畫或專業畫師不同,運用的雖是同一套語彙,然而表現精粗落差甚鉅,是以解讀過程頗有障礙。然而在某些財富相關物事的畫面表現上—有的誇大尺寸、有的過度注重細節—具備了相當的一致性。本文以楊柳青民俗版畫中,以發財還家、財神上門等為主題的作品為主,兼採他處版畫作為旁證,首先論證財富母題的細節表現所傳達的財富性質,以及所透露的當時的物質文化。其次以財神類人物的裝扮及相關器物,申論次要財神的原型多半起於卑賤。並以圖例及文獻搭配,說明民俗版畫中看似充滿想像的畫面,經常有其現實中的對應,畫中的貴賤轉換來自所模擬的民間迎財神的祭祀及迎春送神的隊伍。
Interpretation of woodblock prints (nianhua) is very different from that of sophisticated literati
paintings. Even though there exists a shared system of pictorial vocabulary,
various levels of aesthetic virtuosity renders the interpretation diffic ult. Even so, certain motives related to the
desire for wealth demonstrate consistent characteristics, some with
extraordinary enlarged size, and others with refined details. I will study the
type of prints produced in the town of Yangliuqing
that feature the god of wealth and make comparisons with similar prints from
other areas to elucidate the nature of wealth and the material culture implied.
Secondly, I will analyze the attires and accessories of the characters related
to the god of wealth, to argue that their architype are people from the very
bottom of the social stratum. I will further argue that the imaginative scenes
depicted in the prints might have been an imitation of New Year ritual troupes
masquerading as gods of wealth to bring families they visited with wealth and
treasure.
Also in Journal of Chinese
Ritual, Theatre and Folklore:
楊玉君。〈民俗畫的解讀與誤讀──以俄藏五鬼鬧判圖為例〉。《民俗曲藝》181 (2013.9): 223-64。
Yang Yujun. “The Interpretation and
Misinterpretation of Folk Pictures: A Case Study of the Zhong Kui Pictures Held
in Russian Museums.” Journal of Chinese Ritual, Theatre and
Folklore 181 (2013.9): 223-64.
楊玉君。〈中秋社祭與南臺灣的社樹信仰〉。《民俗曲藝》169 (2010.9): 1-44。
Yang Yu-chun. “The
Mid-Autumn She Sacrific e and the She
Tree Cult in Southern Taiwan .” Journal of Chinese Ritual, Theatre and
Folklore 169 (2010.9): 1-44.