生活在川滇交界泸沽湖地区的摩梭人以其独特的文化和传统习俗闻名于世。 在由现代性引发的剧烈社会文化变迁中，摩梭人的文化与生活发生了翻天覆地的 变化。针对这一现象，摩梭人内部产生了一些相关的文化自觉行动，位于大洛水 村的摩梭人博物馆是最具有代表性的行动之一。本研究以此为研究对象，收集了 关于摩梭人博物馆建立与运行的田野资料，并对摩梭人博物馆进行剖析。
本研究首先刻画了摩梭人内部由现代性的介入而发生的社会文化变迁。在国 家权力、旅游市场、人口外流与城市生活和现代教育等现代性因素的共同介入下， 摩梭人传统的婚姻家庭和宗教仪式习俗产生了变化，面临消逝。本研究以滕尼斯 等人关于共同体与个体化社会的理论框架理解这种社会文化变迁，将其视为摩梭 社会中共同体的式微和个体化社会的建立，并以此作为摩梭人博物馆的产生背景。 在此基础上，研究者聚焦于摩梭人博物馆，对其产生的直接起因和全过程进行描 述，同时对博物馆在运营过程中的定位和以博物馆为平台开展的关于传统文化的 活动进行分析。研究发现，摩梭人博物馆具有两种定位:一种是作为景点的博物 馆，该定位立足于泸沽湖地区的旅游市场，是其生存与经营的基础;另一种是作 为公共文化平台的博物馆，意图通过举办展览与文化培训、重建转山节、保存记 录宗教仪式、实施影像实践等方式，在摩梭社会中重新培养起民众对于摩梭传统 文化的理解和认识。此外，本研究还关注了社会公众对摩梭人博物馆及其活动的 态度与参与程度。摩梭人内部文化精英群体与一些外来者明确支持博物馆的运营 与维护，积极参与各项活动，普通民众则不然，参与热情较低，相较于摩梭文化， 他们将关注点放在了博物馆的经济效益方面。
本研究认为，摩梭人博物馆及其相关活动的目的在于唤起摩梭人对于本民族 文化的关注和认识，这实际上是一种在摩梭社会中建立文化自觉的行动。通过分 析文化自觉与共同体理论之间在内容和目的上的联系，本研究最终将摩梭人博物 馆定位为一种重建共同体生活形式的尝试。然而，摩梭人内部各群体间对于这一 尝试的态度并不一致，参与程度也存在差异，因此摩梭人博物馆在摩梭社会中重 建共同体生活形式的尝试仍然充满挑战，并且有走向偏离的可能，在摩梭社会中 更多在经济而非文化的方面产生影响。但这并不意味着重建行动的失败，其仍有一定的发展前景和提升空间。具体而言，博物馆需要民众更多的支持和更积极的 参与，进而产生一种真正的文化自觉，以此推动摩梭社会中共同体的重建。

The Moso people live in the Lugu Lake area at the junction of Sichuan and Yunnan are famous for their unique culture and traditional customs. In the drastic social and cultural changes caused by modern factors, the culture and life of the Moso people have undergone earth-shaking changes. In response to this phenomenon, the Moso people have taken some culturally conscious actions related to it. The Moso Museum in Daluoshui Village is one of the most representative actions. This study takes this as the research object, collects field data on the establishment and operation of the Moso Museum, and analyzes the Moso Museum.
This study firstly describes the social and cultural changes that occurred within the Moso people due to the intervention of modernity. Under the joint intervention of modern factors such as state power, tourism market, population outflow, urban life and modern education, the traditional marriage, family and religious rituals and customs of the Moso people have changed and even faced disappearance. This study understands this social and cultural change based on the theoretical framework of Tönnies et al. on community and individualized society, understands it as the disintegration of the community and the establishment of an individualized society in Moso society, and uses it as a Moso Museum. background and reasons. On this basis, the researchers focused on the Moso Museum, described its direct causes and the whole process in detail, and at the same time made a detailed description of the museum's positioning in the operation process and various activities carried out on the basis of the museum. Analyze the activities of traditional culture. The study found that the Moso Museum has two orientations: one is a museum as a scenic spot, which is based on the tourism market in
the Lugu Lake area and is the basis for its survival and operation; the other is a museum as a public cultural platform. The intention is to re-cultivate people's understanding and understanding of Moso traditional culture in Moso society by holding exhibitions and cultural training, rebuilding the Zhuanshan Festival, keeping records of religious ceremonies, and implementing video practices. In addition, this study also pays attention to the attitude and participation of the public towards the Moso Museum and its activities. The Moso cultural elites group and some outsiders clearly support the operation and maintenance of the museum, and actively participate in various activities, while ordinary people are not, and their enthusiasm for participation is low. Compared with the culture aspect, they focus more on the economic benefits of the museum.
From the perspective of this research, the purpose of the Moso Museum and its related activities is to arouse the attention and awareness of the Moso people's national culture, which is actually an action to establish cultural self-consciousness in the Moso society. By analyzing the connection between cultural self-awareness and community theory in terms of content and purpose, this research finally positions the Moso Museum as an attempt to reconstruct the form of community life. However, the attitudes towards this attempt among the various groups within the Moso people are not consistent, and there are also differences in the degree of participation. Therefore, the Moso Museum’s attempt to rebuild the community life form in the Moso society is still full of challenges and has the potential to deviate. But this does not mean that this kind of reconstruction has failed. This operation still has certain development prospects and room for improvement. Specifically, museums need more support and more active participation from the public, and then generate a real cultural self-consciousness, so as to promote the reconstruction of the community in Moso society.