| At the end of 2019,a new type of coronavirus pneumonia broke out suddenly,which had a great impact on personal psychology and life rhythm,and also caused a huge impact on the global political,economic and social levels.Different from other disasters in human history,the new crown epidemic occurred at a special time point of the Spring Festival,which disrupted the traditional festival activities to a certain extent.Therefore,this article starts from the perspective of personal life,and discusses the"double non" life,which means the "unusual" period of the new crown epidemic and the "non-daily" Spring Festival life,focusing on the changes of traditional Spring Festival folk customs under the background of disasters,people’s views and countermeasures,and the nature of the country,society,and individuals reflected in the anti-epidemic process.Therefore,this article takes the Qionglai Nanting Community in Chengdu,Sichuan Province as a specific case,and takes the Spring Festival in 2020 as the main observation period,using methods of field survey,online ethnography and self-ethnography to discuss.After the outbreak of the epidemic,in order to better protect and maintain the health of the people,under the call of the party and the government,the whole country had entered a state of living in which almost all employees were isolated at home,and large-scale social life had been completely stopped.As a result,individuals were restricted to a fixed space and cannot move freely,resulting in the traditional Spring Festival customs being rigidly "split" to a certain extent.However,even in this"unusual" disaster period,the community still made various adjustments to try to continue the "non-daily" Spring Festival activities.The first is the ritual activities during the Spring Festival,including offering sacrifices to ancestors and offering incense to the gods.Although people were unable to go out,they tried to continue the ceremony,and they used their imagination and creativity to find a qualified substitute to help complete the ceremony,delayed the time of the sacrifice and changed the location of the ceremony to achieve the continuation of the ceremony.The second is the high-density social interaction during the traditional New Year.When offline communication was temporarily blocked,with the help of technology,people used online media interaction mode to replace face-to-face ritual communication.In addition,not all offline interactions had been interrupted,but there was a trend of shifting from external clans,families,and friends to within the core family.Lastly is entertainment.Originally,the Spring Festival was a festival to cultivate the mind and body,but due to the threat of the epidemic and restrictions on movement,people felt a sense of boredom in their hearts,so they vented their emotions through seemingly "abnormal" activities,and then developed a variety of home isolation activities.Including online activities such as playing games,"cloud supervisor" on building a hospital,offline "home hoops"and fitness activities,by which relieved their emotions and updated their concept of life to a certain extent.Through this series of actions,the social order was effectively maintained,and a new community for the purpose of fighting the epidemic was created.The process from disorder to restoration of order reflects the synergy of three dimensions.Firstly,state guidance,the epidemic has proved the superiority of our system.Secondly,public participation,which is closely related to traditional Chinese culture,especially Confucianism.The third is social assistance,it breaks physical boundaries and ensures the operation of normal life.And while being affected by the epidemic,folk traditions have in turn played the positive roles in responding to the epidemic.This article discusses in detail the interaction between individuals,society and the state,hoping to provide experience for future epidemic prevention and control,and provide reference for individuals,society,and the state to respond to disasters. |
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