Although traditional folklore studies place folk custom and daily life in a binary relationship,they neglect the coexistence of "particularity" and "universality"within folk custom.However,because of its consideration of both the jeweiligkeit and collectivity of memory,collective memory theory can redefine the origin of folklore’s initiative in the context of the blending of subject and object.This initiative can be explained by tracing back to the logical origin of collective memory theory,namely Bergson’s memory theory and Durkheim’s collective theory.However,under Habwach’s "collective memory" paradigm,folk custom’s initiative can only be attributed to the social framework unilaterally and form a structured relationship of subject and object dichotomy with the space-time framework,which ignores the possibility of expressing the folk custom’s meaning creatively by the space-time framework itself.Influenced by Husserl’s intentionality of "living world" and Heidegger’s practicality of "body",Connerton and Asman’s transformation and enrichment of collective memory theory reveals that,besides being confined to a stationary space-time framework,folk custom can implement the isomorphism with memory,interaction with body,and systematic connection with living world through embodied practice and reciprocal activities.As a result,in the process of developing alternately"structure" and "anti-structure",these practice and activities will be able to produce some unique dynamic effect on social transformation.