在民俗的"后傳承時代",民俗呈現為傳承、消費、意識形態等不同形式,滲透到日常生活的方方面面,"傳統""共同體"等民俗學既有的規定性概念難以把握這些社會文化現象,民俗學提出了"日常生活"轉向的學術追求;民俗學的日常生活研究,不是以日常生活為對象,而是以日常生活作為目的和分類的方法,重新把握現代社會中的民俗現象,在流動的、意向性建構的"共同體"中探究民俗的意義;鮑辛格、巖本通彌等民俗學者通過發掘日常生活實踐主體運用"過去的經驗""歷史化""故事化"地感知、表象生活世界,致力于尋求傳統民俗學與現代日常生活的相通之處,為民俗學研究開辟了新徑。結合理論鋪墊與前人的研究實踐,在此基礎上嘗試提出以"探究日常生活的‘民俗性’"作為民俗學"日常生活"轉向的一種路徑;民俗性,即實踐主體在意向性生成的語境中運用"過去的經驗"民俗化地感知、表象世界;民俗學需要從日常生活的表象中發現"民俗性",進而解釋其社會文化意義。

In the"post-inheritance era"of folk customs,folk custom takes forms such as inheritance,consumption,ideology and so on,and permeates into every aspect of daily life.The predetermined concepts of folklore such as"tradition"and"community"are difficult to grasp these social and cultural phenomena,so folklore studies put forward the academic pursuit of turning to"daily life".The daily life research of folklore studies is not to take the daily life as the object,but to take it as the purpose and the classificatory method,to re-grasp folk customs in modern society and to explore the significance of folk customs in the fluid and intentionally-constructed"community".Through exploring how the practical subject uses"past experiences"to perceive and represent the life world historically and narratively,folklorists such as Hermann Bausinger and Iwamoto Michiya are committed to seeking the communication between traditional folklore and modern daily life,thus opening up a new path for folklore studies.Based on the theoretical foundation and the previous research practice,this article tries to put forward the idea of"exploring the‘folkloricity’of daily life"as a way to turn to the"daily life"of folklore studies.Folkloricity means that the practical subjects use"past experience"to perceive and represent the world in a folkloric way in the intentionally-constructed context.Folklore studies need to find"folkloricity"from the appearance of daily life,and then explain its social and cultural significance.