北京近郊因为其特殊的地理位置，民国以来其丧葬礼俗的变迁在某些方面体现出了鲜明的地方性。本论文选择北京东郊西集镇老庄户村作为田野调查地，以“大了活”刘佳绪的口述史为个案，描述了民国以来该村及周围地区丧葬礼俗的变化特点，并分析其变化的原因，冀望为北京近郊农村的殡葬制度改革和骨灰安置调整提供一点有益的借鉴。丧葬礼俗的变迁包括葬法、仪式、组织、心理等方面的变迁。民国以来，葬法方面，北京近郊先是逐渐推行公墓，后在行政命令的强力干涉下很快实现了由土葬到火葬的转变。当地丧葬仪式展演过程受政治运动、国家政策、经济状况以及仪式本身变迁规律等多种因素的综合性影响，在其程序呈现总体简化趋势的同时还表现出一定的复杂性，实际上体现了地方民众对社会文化激烈变迁的复杂反应。组织形式的变化在当地人眼中是丧葬礼俗变化的最大方面。民国一直到入社以前，老庄户村的丧葬仪式主要由村里的“老人会”负责。生产队期间由生产队以集体的名义组织。改革开放以来则形成了以“作儿”为主的市场化运作。“了活”这一丧葬仪式的传统传承人在组织丧葬过程中的职能变化典型反映了目前西集镇老庄户村丧葬传统的变化特点：传统的、自发互助式的丧葬组织正在消亡，专业化、职业化的组织正在发挥越来越大的作用。从丧葬礼俗的变迁趋势来看，在老庄户村，“作儿”可能逐渐取代“了活”在丧葬仪式中的职能。目前，“了活”与“作儿”的并存和相互合作只是一种暂时的过渡。从北京近郊农村整体看，公益性公墓、红白理事会和“作儿”这三者的结合，正促使传统乡村丧葬礼俗向适应现代生活节奏的形式转变，并逐步形成新的结构、新的运作方式和新特点。但是，论文同时也注意到丧葬礼俗在乡村生活中还一直在发挥其文化功能，在新时期新农村和谐社区的建设中也有着独特的作用。一切历史都是人的历史。丧葬礼俗的传承最终将归结到人的传承，并以传承人为纽带联结起来。区别于以往描述性丧葬礼俗著作概而论述的宏大叙事，我在论文中以一个“大了活”的口述历史为研究个案，希望藉此呈现一直模糊化、边缘化、失语化存在的主体自己的声音，并寻找被抛弃的地方性。但这一写法效果如何，还有待大家评判。

Because of its special geographical position, the changes of funeral customs in Beijing suburb since 1912 have presented obvious characteristics in certain aspects. This paper chooses old town village in Beijing western suburb as the fieldwork place. In the form of oral history, it describes the characteristics of the changes of funeral customs in the village and the surrounding area since 1912. It also analyzes the reason of the changes, in the hope that it will provide a beneficial model and example for the reform of burial system and the placement of ashes in Beijing suburb.The changes of funeral customs take place in the aspects of the burial methods, the ritual, the organization and the psychology. Since the Republic of China, there have gradually been public cemeteries in the suburb. Latter on under administrative order cremation had quickly replaced burial. The local funeral ceremony performance is comprehensively affected by the political activities, the national policies, the financial circumstance and the change rule of the ceremony itself. Meanwhile, the procedure reviews the a certain degree of complexity and local people’s reaction toward the large social and cultural changes.The biggest change takes place in the aspect of the organization. During the Republic of China, “laorenhui” was in charge of the funeral ceremony in the village. In the period of production team, the ceremony was organized by the production team. Since the reform and opening-up, “zuoer” is the main commercial form. However, the organizers of traditional form of “liaohuo” and the changes of their function typical reflect the characteristics of the changes of the funeral tradition: the disappearing of the traditional, unpromoted and interdependent organization and the developing of the professionalized organization.From tendency of the changes of the funeral customs, in the village, it is probable that “zuoer” will gradually replace “liaohuo” in function of the funeral ceremony. The coexist and the cooperation of “liaohuo” and “zuoer” at present is only a kind of temporary transition. Taking the near Beijing suburb as a whole, the combination of the welfare of public cemetery, the council for weddings and funerals and the “zuoer” makes the changes take place to adapt the pace of modern life. And new construction, operational method and characteristics have gradually formed as well. However, the author also notes that the funeral ceremony still plays its role in the village life and has special function in the construction of a new countryside and harmonious community.All histories are human being's histories. The transmission of the funeral customs' is basically the transmission of the persons. Different from the great narration which elaborates generally in describing the funeral customs, I take the oral history of “dalioahuo” as the research case, hoping to present the local characteristics and the subject’s voices which have been obfuscated, marginalized and ignored. I am not sure about this mode of writing and expecting your criticism.