仪式变迁下的空间鼎革OACHSSCD

After the Revolution of 1911,the transformation of Chinese society from traditional to modern started with the establishment of a modern state.The state's sacrificial activities under the traditional Chinese ritual system gradually faded,while modern public commemorations,represented by Western-style National Day celebrations,became a core of national public life and drove the formation of modern public spaces.In the formation of modern nation-states,the rituals of social public life attempted to form a collective imagination.The emergence of modern public spaces originated from the advent of social public life,which in turn stemmed from the concept of public affairs.A logical progression resulted in which public affairs led to public life,and public life was the driver of public spaces This study focuses on festival celebrations,which are a form of public life.The National Day commemorations(i.e.,the Double Tenth Festival celebrations)at two historical turning points,1912(the early Republic of China)and 1928(the mid-Republican period,marked by nominal national unification),were chosen for comparison.Early in the Republican period,the rituals emphasized the commemoration of individuals,retaining characteristics of traditional sacrificial activities and adopting folk sacrificial forms such as temple fairs.These rituals aimed to establish the state's concept of civil society through familiar public forms.By the mid-Republican period,the public life of the Double Tenth Celebrations was manifested by assemblies.These shaped a shared consciousness between the state and the public.The rituals increasingly highlighted the commemoration of public affairs and collective imagery,marking the transformation of National Day rituals from sacrifice to commemoration.This also reflects the consensus that the Double Tenth Celebrations commemorate the common cause of all citizens.It is important to note that folk sacrificial forms persist but are integrated into institutionalized rituals. In the early Republican period,the Double Tenth Celebrations were conducted at various existing sites that had previously served as sacrificial grounds,imperial gardens,or folk spaces during the Qing dynasty.This reflects the necessity of"publicizing"old venues in the early Republic of China due to the lack of public spaces adapted to Western-style public life.By the mid-Republican period,dedicated spaces for the Double Tenth Celebrations had emerged,including public stadiums and parks for largescale assemblies,as well as auditoriums for smaller gatherings.The appearance of auditoriums and public stadiums signified the emergence of public spaces corresponding to modern life.These spaces developed through two main approaches:the transformation of traditional sites and the translation of Western prototypes.Modern public spaces,such as stadiums and parks,often repurpose various buildings and sites from feudal society.This represents not only a continuation of traditional spaces but also leaves the spatial structure of traditional cities unchanged.Modern auditoriums,originating from Western-style venues,later evolved into forms more akin to theatrical spaces to meet the needs of propaganda and education,bringing them closer to the spatial requirements of traditional sacrificial activities. Both the formation of modern Chinese public rituals and the construction of public spaces reflect local adaptations that opposed the eastward transmission of Western influence,demonstrating the resilience and adaptability of local societies.This is evident not only in the National Day Celebrations of the Republic of China,but also in the public spaces that served as venues for these celebrations.The Double Tenth Celebration rituals consistently included elements such as games and acrobatics.These retained traditional and folk characters.The formation of modern public spaces,in turn,represents a progressive construction process based on the existing urban spatial foundation.The development of auditoriums and public stadiums,evolving from simple adherence and borrowing to deliberate transformation and translation,illustrates the interweaving of two processes:the adaptation of traditional sites and the reinterpretation of Western prototypes. To sum up,urbanization in China,a country with a civilization spanning five thousand years,follows its own internal logic.The formation of modern public rituals and public spaces was not a simple matter of introducing and imitating Western models,but,to a considerable extent,a conscious selection of elements in accordance with Chinese society.