自歌谣运动肇始，中国现代民俗学便开启了它走向田野的实践传统。在20世纪前半叶，除了民俗学者外，社会学者、民族学者、语言学者等也对民俗进行了长时间的田野调查，形成了多学科参与民俗调查的盛况。从广义上讲，民俗学的田野调查史是由多学科共同建构的。为了更加清晰地认识社会，了解民众的生活，并进一步提高田野调查的科学性和规范性。多学科领域的学者都在积极引进并实践着西方调查方法，同时又在田野实践中不断探索和改进着调查方法。本文即聚焦于1918-1945年间这段由民俗学者、社会学者、民族学者、语言学者等共同构建民俗田野调查体系的历史，并重点探究这些学者在民俗调查中使用的方法、理论等。

全文共分为五章，五章之外，绪论置首，结论置尾。

    “绪论”主要交代本文的选题意义，界定主要学术用语，梳理相关学术史，介绍使用的研究方法和资料来源等。

    第一章重点探讨了早期民俗学界搜集整理歌谣、故事等民间文学体裁的方式与方法。在这一时期，直接搜集与委托式搜集是搜集歌谣的主要方式。在歌谣的整理方法上，学界基本确定了歌谣整理的先后步骤——界定、分类、注释。与此同时，为了解决歌谣搜集整理时的方音问题，学界尝试地制作了以罗马字母为基础的方音字母表，却并未推广。对于故事等散文类民间文学作品的搜集，刘枝认为，应采用现场记录故事大概或事后补记的方法，其还提议在面对故事讲述的差异性时，应记录主要句子，并尝试淡化主语。关于早期的民俗调查，顾颉刚等五位学者在妙峰山调查中善于观察、倾听，并主动访谈，还悉数记录了沿途的所见所闻，又尝试使用内化角色的方法融入民众。总之，在歌谣运动时期，民俗学的田野调查及调查方法还处于萌芽阶段。

    第二章主要探讨了社会调查派学者在进行民俗调查时使用的调查方法。在白克令主导的沈家行民俗调查、步济时主导的北京行会调查以及李景汉主持的定县民俗调查中，他们都运用了独具学派特色的问卷法与统计法。但无论是外国学者白克令、步济时还是中国本土学者李景汉等，在使用问卷法调查民俗时，他们都能根据中国的实际情况，在如何拟定问卷、如何选择合格的调查者以及如何接近乡民等方面进行适合中国社会环境的改变与调整。

    第三章主要聚焦于社区学派学者在进行民俗调查时使用的理论与方法。由于吴文藻、杨堃、黄石等众多学者对民俗及民俗学的关注，他们将功能学派独具特色的调查前理论优先、假设优先的理念，以及局内观察法一并引进了民俗调查与民俗学中。吴文藻指导了燕京大学社会系学生邱雪峩在清河镇的产育礼俗调查，杨堃指导了燕大社会系学生石堉壬、陈封雄、李慰祖、虞权等在北京多地尤其是平郊村的民俗调查。这些燕大师生在民俗调查中都坚持使用局内观察法，并且都能在调查准备阶段积极践行理论指导实践的理念。其中，杨堃及其学生还在民俗调查中综合性地使用了统计法、个案法、绘图法、旁敲侧击法（旁证法）等。此外，黄石是中国民俗学史上第一个提出要用局内观察法调查民间宗教的学者，他也在定县的礼俗调查中实践了局内观察法。

    第四章主要探讨了民族学者在调查民俗时使用的调查方法与理论。本章开始简单概述了辛树帜、江应樑、梁钊韬、田汝康、许烺光等学者在民族民俗调查中总结或实践的调查方法。其后，又论述了杨成志、凌纯声、林耀华在民族地区的使用的调查方法与理论。杨成志是此时期民俗学的主要代表人物之一，是民俗学前期的重要创建者与后期的主要领导者。从法国学成归来后，他将西方科学的调查方法诸如绘图、实物搜集、观察、文献法等引进了民族民俗调查中。凌纯声是民族学“南派”的重要代表，他在民族民俗调查中主要使用局外观察法、问题格、文献法等。林耀华是民族学中“北派”的代表，他在川西民俗调查中依旧坚持使用在调查前理论优先、假设优先的理念，积极实践局内观察法，并用平衡论解释了川西民族的民俗生活。

    第五章主要探求延安时期广大文艺工作者搜集整理民歌、故事的方法。以何其芳等为代表的文艺界学者在搜集整理民歌时，仍坚持忠实搜集与忠实整理的科学原则，还提倡写定民歌的流传范围、土语等。中国民间音乐研究会、鲁艺音乐系等音乐学人则总结了记录乐谱的方法，还提倡搜集表演者的表情、唱法、动作等信息。在搜集故事方面，广大文艺工作者也坚持忠实搜集的原则，忠实记录故事的语言。他们还发动解放区的边区干部与小学教师等广泛加入搜集民间故事的运动中。但在整理故事时，为了满足当时利用新文艺、改造旧文艺的政治诉求，他们对搜集的故事进行了思想、语言等多方面的改编甚至重构。

    本文的主要结论包括：第一，民俗学者较早对歌谣、故事等民间文学及各种民俗事象进行了调查，但因受复杂原因的影响，他们使用的调查方法较为简单。第二，以白克令、甘博、李景汉、晏阳初等为代表的社会调查派，他们运用问卷、统计等调查工具与方法开展民俗调查。他们也都能够根据中国的实际情况，对拟定问卷、选择合格的调查者以及接近乡民等方面的方式方法进行改变与调整。第三，以吴文藻、杨堃、黄石、赵承信等为代表的社区学派学者，他们将功能学派独具特色的理论指导实践理念与局内观察法引进民俗调查中，他们的实践丰富并拓宽了民俗学搜集资料的途径，增强了民俗学对民俗文化的阐释力。第四，在民族学群体内，“南派”与“北派”的学术团体在民族民俗调查中使用了具有学派特色的方法与理论。第五，延安时期的广大文艺工作者，他们完善了搜集整理民歌与故事的方法，尤其在民歌的记谱方法上有较大推进。第六，经过半个世纪的发展，在民俗学、社会学、民族学、语言学等众多学人的努力下，调查方法体系已基本成熟。

Since the beginning of the ballad movement, modern Chinese folklore has begun its practical tradition of going into the field. In the first half of the twentieth century, in addition to folklorists, sociologists, ethnographers, linguists, and other scholars also conducted lengthy field investigations of folklore, creating a multidisciplinary involvement in folklore investigation. In a broad sense, the history of fieldwork in folklore was created by multiple disciplines. In order to better recognize social facts, understand the life of the people, and further improve the scientific and standardized nature of fieldwork. Scholars in multidisciplinary fields have actively introduced and practiced western survey methods in folklore surveys, or explored and summarized survey methods based on field conditions. This paper focuses on the history of folklore scholars, sociologists, ethnographers, linguists and other scholars who jointly constructed folklore field surveys from 1918 to 1945, and focuses on the methods and theories used by these scholars in folklore surveys.

The text is divided into five chapters, with an introduction at the beginning and a conclusion at the end.

The “Introduction” mainly explains the significance of the topic of this paper, defines the main academic terms, organizes the relevant academic history, and introduces the research methods and sources used.

The first chapter focuses on the methods of collecting and organizing folklore genres such as ballads and stories, as well as investigating folklore in the early days of folklore. During this period, “direct collection” and “commissioned collection” were the main ways of collecting ballads. In terms of the method of “collation”, the academics basically determined that the main contents and steps of collation were the definition, classification and annotation of ballads, and discussed these issues separately. Among them, in order to solve the problem of square sounds in the collection, recording and organization of ballads, the academia made an attempt to produce a square sound alphabet, but it was not popularized. For the collection of prose folklore such as stories, Liu Zhi argues that the method of recording the story roughly on the spot or making additions after the fact should be used, and also proposes that when faced with the variability of storytelling, the main sentences should be recorded and the subject should be de-emphasized. Gu Jiegang and the other five scholars were good at observing, listening, and taking the initiative to conduct interviews during their investigations at Miaofengshan, and they also recorded everything they saw and heard along the way, and tried to integrate themselves into the people by using the method of “internalizing roles. In short, during the Ballad Movement, folklore fieldwork and survey methods were still in their early stages.

The second chapter mainly discusses the methods used by the “social survey school” scholars in conducting folklore surveys. In the Shenjiaxing Folklore Survey led by Bai Keling, the Beijing Guild Survey led by Bu Jishi, and the Dingxian Folklore Survey led by Li Jinghan, they all utilized the questionnaire method and statistical method, which were unique to the school. Later, these practices influenced the folklore surveys of Cao Songye and Zhang Jingsheng. However, whether it is foreign scholars such as Bai Keling and Bu Jishi, or Chinese scholars such as Li Jinghan, when they used the questionnaire method to investigate folklore, they were able to adapt the questionnaire, the selection of qualified investigators, and the approach to the villagers to the Chinese social environment.

Chapter 3 focuses on the theories and methods used by scholars of the “community school” in conducting folklore surveys. Due to the attention paid to folklore and folklore studies by many scholars such as Wu Wenzao, Yang Koon, and Huang Shi, they introduced the unique concepts of the Functional School, which prioritizes theory and assumptions before investigation, as well as the method of in-country observation, into folklore surveys and folklore studies. Wu Wenzao guided Qiu Xuezhang, a student of the Department of Social Studies of Yanjing University, to investigate the birth rituals and customs of Qinghe Town, and Yang Kun guided Shi Yuren, Chen Fengxiong, Li Yuzu, and Yu Quan, students of the Department of Social Studies of Yanjing University, to investigate the folklore of many places in Beijing, especially Pingjiao villages, and so on; these Yanjing students and faculty members insisted on the use of theory as a guide to practice and the method of in-situ observation in folklore investigations. Among them, Yang Koon and his students also comprehensively used statistical method, case method, mapping method, and paratextual method (circumstantial evidence method) in their folklore surveys. In addition, Huang Shi was the first scholar in the history of Chinese folklore to propose the use of the bureau observation method to investigate folk religion, and he also practiced the bureau observation method in his ritual and customary survey in Ding County.

Chapter 4 focuses on the survey methods and theories used by ethnographers in investigating folklore. The chapter begins with a brief overview of the survey methods summarized or practiced by scholars such as Xin Shubing, Jiang Yingliang, Liang Zhaotao, Tian Rukang, and Xu Longguang in their surveys of ethnic folklore. Later, the survey methods and theories of Yang Chengzhi, Ling Chunsheng, and Lin Yaohua in ethnic areas are discussed. Yang Chengzhi was one of the main representatives of folklore in this period, and was an important founder in the early stage of folklore and a main leader in the later stage. After returning from France, he introduced western scientific methods of investigation, such as mapping, physical collection, observation, and documentation, into the investigation of ethnic folklore. Ling Chunsheng was an important representative of the “Southern School” of ethnology, and he mainly used the method of outside observation, the question grid, and the documentary method in his ethnofolklore surveys. Lin Yaohua is a representative of the “northern school” of ethnology. In his folklore survey of western Sichuan, he still insisted on the concept of giving priority to theories and assumptions before the survey, and actively practiced the method of internal observation, and used the “theory of equilibrium” to explain the folklore of the western Sichuan ethnic groups.

Chapter 5 mainly explores the methods of collecting and organizing folk songs and stories by the literary and art workers during the Yan'an period. Literary scholars represented by He Qifang and others still insisted on the scientific principles of “faithful collection” and “faithful arrangement” when collecting and organizing folk songs, and advocated writing down the scope of the folk songs, the vernacular language, and the details of the folk songs. “The Chinese Folk Music Research Association, the Music Department of Lu Yi, and other music scholars summarized the method of ‘recording musical scores’ and advocated the collection of information on the performers' expressions, singing styles, and movements. In terms of collecting stories, these literary workers also adhered to the principle of “faithful collection” and faithfully recorded the language of the stories. They also mobilized border cadres and elementary school teachers in the liberated areas to join in the collection of folk tales. However, in the course of organizing the stories, the collected stories were adapted and even reconstructed in terms of ideology and language in order to satisfy the political demands of the time to utilize the new arts and literature and to transform the old ones.

The main conclusions of this paper include: first, folklore scholars earlier investigated folklore such as ballads and stories and various folklore events, but due to the influence of complex reasons, they used simpler methods of investigation. Secondly, the “social survey school” represented by Bai Keling, Gan Bo, Li Jinghan, Yan Yangchu, etc., generally used questionnaires, statistics and other survey tools and methods to investigate folklore, and they also made changes and adjustments according to the actual situation of China in terms of drawing up the questionnaires, choosing qualified investigators and how to approach the villagers. Thirdly, scholars of the “community school”, represented by Wu Wenzao, Yang Koon, Huang Shi, Zhao Chengxin, etc., have introduced into folklore surveys the unique theory-guided practice concept of the Functional School and the method of in-country observation, which has enriched and broadened the ways of folklore collection and enhanced the explanatory power of folklore on folk culture. Fourthly, within the ethnographic community, the academic groups of the “Southern School” and the “Northern School” used the methods and theories characteristic of their schools of thought in the investigation of ethnic folklore. Fifth, during the Yan'an period, the majority of literary and artistic workers perfected the method of collecting and organizing folk songs and stories, especially in the notation of folk songs. Sixth, after half a century of development, the system of survey methods has basically matured under the efforts of many scholars in folklore, sociology, ethnology and linguistics.