對于偽民俗、民俗主義、民俗化等現象,學界和社會長期持批評的態度,將之與造假、腐蝕、抑制、疏離、僵化等特質相關聯;也有開放而寬容的學者嘗試將民俗的不同形態理解為民俗生命進化的不同階段。這種本質主義和直線進化論的民俗生命觀有待修正和補充。立足于河北涉縣媧皇宮景區的田野研究,細致考察了社區內部的神話傳統(所謂神話的"第一次生命")與旅游產業生產的神話主義("第二次生命")之間存在的交互影響與密切互動,進而提出了"循環的民俗生命觀"。這一觀念主張:民俗與偽民俗/民俗主義/民俗化/類民俗、神話與神話主義,無法截然區分和對立,二者之間存在著內在的關聯;民俗的生命發展階段并非簡單的直線進化,而是相互影響、彼此互動,呈現出一種循環往復、生生不息的狀態。

There have long been strongnegative attitudes toward fakelore,folklorism,and folklorization,and they are often perceived as having close connections with fabrication,corruption,restraint,alienation,and fossilization.In addition to this,there are some open-minded scholars trying to understand the new shaped folklore(often commercialized)as the second evolutional phase of the of folklore life.These fundamentalist and lineal evolutionist conceptions of folklore need to be reflected and revised.Based on a long-term fieldwork at Wahuang Temple in She County,Hebei Province,the paper explores the interaction between the myth tradition within a certain community(so-called"the first life"of myth)and the mythologism produced by tourism industry("second life"of myth),and further argues a conception of circular folklore life,which insists that folklore and fakelore/folklorism/folklorization/folkloresque,as well as myth and mythologism are not opposite and could not be sharply divided from each other.Rather,there is inner connection between the two.Moreover,the process of folklore life is not lineally evolutionary.Instead,the different phases keep interacting with and mutually impacting on each other,thus producing the everlasting circulation of folklore life.