1、銅鼓十二調(貴州省),編號:Ⅱ-60
(1)批次/類型(xing):2006年(第一批),新增(zeng)項目
(2)申(shen)報(bao)地區或單位:貴州省鎮寧布(bu)依族苗族自治縣
(3)保護單位:鎮(zhen)寧布依族苗(miao)族自治縣文化館
2、銅鼓十二調(貴州省),編號:Ⅱ-60
(1)批次/類型:2006年(第一批),新增(zeng)項目
(2)申(shen)報地區或單位:貴(gui)州省貞豐縣
(3)保護單位(wei):貞豐(feng)縣文(wen)化館
貞豐縣(xian)位于貴(gui)州省黔西南布(bu)(bu)依族自(zi)治州東部,這(zhe)是一(yi)個多(duo)民族聚居(ju)的(de)地(di)區(qu),其中布(bu)(bu)依族聚居(ju)的(de)自(zi)然(ran)村(cun)寨(zhai)有(you)四百多(duo)個。布(bu)(bu)依族沒有(you)文字,"銅鼓十二則"以家族方式傳承,一(yi)代一(yi)代通(tong)過口傳心授沿襲下(xia)來。
據史書(shu)記載,布(bu)(bu)依(yi)族先民在(zai)2000多(duo)年前,就開始鑄造(zao)銅鼓了(le)。傳(chuan)說(shuo)銅鼓是布(bu)(bu)依(yi)族先祖古百(bai)越(yue)"駱(luo)越(yue)"一(yi)支所造(zao)。因此被布(bu)(bu)依(yi)族人視為傳(chuan)家寶和氏族、宗教團結的象征(zheng),敬若神(shen)靈,年年施祭,歲歲禮(li)拜。布(bu)(bu)依(yi)族銅鼓十二調流傳(chuan)在(zai)扁擔山、丁(ding)旗鎮、大山鄉、城關鎮、六馬鄉、沙(sha)子鄉、良田鄉、募役(yi)鄉布(bu)(bu)依(yi)族聚居(ju)區,并輻射到(dao)關嶺(ling)自治縣(xian)、六枝特區、普定縣(xian)等周邊(bian)布(bu)(bu)依(yi)族地區,形成了(le)一(yi)個(ge)覆蓋幾縣(xian)范圍的布(bu)(bu)依(yi)族民間銅鼓文化圈。
因為銅(tong)(tong)鼓(gu)(gu)(gu)和(he)鐓(dui)于(yu)有許(xu)多(duo)共同的(de)(de)地方。例如都是一(yi)頭有面,中(zhong)(zhong)空(kong)無底,用銅(tong)(tong)鑄成。越南(nan)(nan)清化(hua)東山出(chu)士的(de)(de)一(yi)面小銅(tong)(tong)鼓(gu)(gu)(gu),鼓(gu)(gu)(gu)面中(zhong)(zhong)心還鑄出(chu)一(yi)個站立的(de)(de)考(kao)虎(hu),形(xing)狀更與虎(hu)鈕鐓(dui)于(yu)相似,它(ta)很可能就(jiu)(jiu)是鐓(dui)于(yu)向銅(tong)(tong)鼓(gu)(gu)(gu)演(yan)化(hua)的(de)(de)中(zhong)(zhong)間(jian)形(xing)式。從產生的(de)(de)年代看,鐓(dui)于(yu)早于(yu)銅(tong)(tong)鼓(gu)(gu)(gu),安徽縣和(he)壽縣出(chu)土的(de)(de)春(chun)秋時(shi)代鐓(dui)于(yu)便(bian)是例證。但是后(hou)來(lai)出(chu)土的(de)(de)材料(liao)證明銅(tong)(tong)鼓(gu)(gu)(gu)和(he)鐓(dui)于(yu)在(zai)春(chun)秋時(shi)期都同時(shi)存在(zai),沒有早晚(wan)之分,如果就(jiu)(jiu)銅(tong)(tong)鼓(gu)(gu)(gu)產生地的(de)(de)云南(nan)(nan)來(lai)講(jiang),鐓(dui)于(yu)的(de)(de)發現就(jiu)(jiu)比較(jiao)晚(wan)了(le),只在(zai)西漢中(zhong)(zhong)期石(shi)寨山古墓出(chu)土的(de)(de)青(qing)銅(tong)(tong)貯器上,才看到鐓(dui)于(yu)和(he)銅(tong)(tong)鼓(gu)(gu)(gu)掛在(zai)一(yi)起敲擊的(de)(de)現象,因此鐓(dui)于(yu)是銅(tong)(tong)鼓(gu)(gu)(gu)產生以后(hou)才傳入(ru)的(de)(de)。
清人(ren)李調元在所著《南越筆記(ji)》中(zhong)說(shuo):南方多(duo)雨, 皮(pi)鼓容易受潮(chao),就改鑄成銅(tong)鼓。法國(guo)人(ren)赫斯,也提過同樣的主(zhu)張。1890年他(ta)在《北(bei)印度(du)銅(tong)鼓》一文中(zhong)猜(cai)測說(shuo),公元一世紀時,中(zhong)國(guo)用兵南方,遇到潮(chao)濕(shi)季節(jie),皮(pi)鼓容易損壞,主(zhu)將便造(zao)出來。這些看法,有邏(luo)輯推理,也有據氣候因素加以猜(cai)想,缺乏實(shi)物依據,很難成立(li)。
1964年,祥(xiang)云(yun)縣大被那(nei)村發現(xian)一(yi)座木槨 銅(tong)(tong)(tong)(tong)(tong)棺(guan)墓(mu),隨葬(zang)品(pin)有一(yi)具原(yuan)始(shi)銅(tong)(tong)(tong)(tong)(tong)鼓和一(yi)件銅(tong)(tong)(tong)(tong)(tong)釜(fu)(fu)(fu),如果把銅(tong)(tong)(tong)(tong)(tong)釜(fu)(fu)(fu)來(lai)個底朝天(tian)倒放,兩者(zhe)十分相(xiang)像(xiang)。1976年馮(feng)漢驥先生在(zai)《云(yun)南晉(jin)寧出(chu)土銅(tong)(tong)(tong)(tong)(tong)鼓研究》一(yi)文中(zhong),進一(yi)步通過祥(xiang)云(yun)大波那(nei)木槨棺(guan)墓(mu)出(chu)土的銅(tong)(tong)(tong)(tong)(tong)鼓和銅(tong)(tong)(tong)(tong)(tong)釜(fu)(fu)(fu)的對(dui)比,提出(chu)"從早期銅(tong)(tong)(tong)(tong)(tong)鼓的形(xing)(xing)制來(lai)看,它似(si)乎是一(yi)種實用器(qi)〈銅(tong)(tong)(tong)(tong)(tong)釜(fu)(fu)(fu)〉發展而來(lai)。"進一(yi)步考察(cha)與(yu)原(yuan)始(shi)銅(tong)(tong)(tong)(tong)(tong)鼓相(xiang)似(si)的"鍋釜(fu)(fu)(fu)",除在(zai)祥(xiang)云(yun)縣大波那(nei)出(chu)土過一(yi)件之外,楚雄(xiong)市(shi)萬家壩(ba)、呈(cheng)貢(gong)縣天(tian)子廟(miao)、曲靖市(shi)珠街(jie)八(ba)塔臺(tai)等地古墓(mu)葬(zang)中(zhong)都出(chu)土過。這(zhe)種銅(tong)(tong)(tong)(tong)(tong)釜(fu)(fu)(fu)是由同形(xing)(xing)狀的陶(tao)釜(fu)(fu)(fu)演(yan)變(bian)來(lai)的。與(yu)原(yuan)始(shi)銅(tong)(tong)(tong)(tong)(tong)鼓相(xiang)似(si)的炊具陶(tao)釜(fu)(fu)(fu),產(chan)生于新器(qi)時代,到(dao)銅(tong)(tong)(tong)(tong)(tong)器(qi)時代仍然繼續流行,人們仿照它的形(xing)(xing)狀制作了銅(tong)(tong)(tong)(tong)(tong)釜(fu)(fu)(fu),又根據銅(tong)(tong)(tong)(tong)(tong)釜(fu)(fu)(fu)的形(xing)(xing)狀,鑄造出(chu)初期的原(yuan)始(shi)銅(tong)(tong)(tong)(tong)(tong)鼓。
這(zhe)當(dang)是銅(tong)(tong)(tong)鼓(gu)(gu)起源發展的序列(lie)。布(bu)(bu)依(yi)(yi)族(zu)使(shi)用銅(tong)(tong)(tong)鼓(gu)(gu)的歷史源遠流(liu)長。早(zao)在先(xian)秦時期(qi),布(bu)(bu)依(yi)(yi)族(zu)先(xian)民(min)就使(shi)用過銅(tong)(tong)(tong)鼓(gu)(gu),只是這(zhe)一時期(qi)還沒(mei)有(you)(you)(you)關(guan)于銅(tong)(tong)(tong)鼓(gu)(gu)的文獻記載。但(dan)晉寧石寨(zhai)山及相鄰的江川李家山、楚雄萬家壩、祥云大(da)波那等地出士的銅(tong)(tong)(tong)鼓(gu)(gu),許多(duo)學者認為(wei)應屬于"耕田,有(you)(you)(you)邑(yi)聚"的"推鬢"民(min)族(zu),而這(zhe)一族(zu)系應與古老民(min)族(zu)"百濮(pu)"有(you)(you)(you)關(guan)。關(guan)于布(bu)(bu)依(yi)(yi)族(zu)的族(zu)源,學術界有(you)(you)(you)人認為(wei)布(bu)(bu)依(yi)(yi)族(zu)族(zu)源是濮(pu)族(zu)。云南(nan)大(da)學教授尤中(zhong)認為(wei)貴州(zhou)境內(nei)的布(bu)(bu)依(yi)(yi)族(zu)在名稱(cheng)上(shang)都帶有(you)(you)(you)一個濮(pu)(今(jin)布(bu)(bu))字的遺留:江應梁(liang)著《說(shuo)濮(pu)》中(zhong)也有(you)(you)(you)布(bu)(bu)依(yi)(yi)族(zu)來(lai)自濮(pu)族(zu)的說(shuo)法(fa)。由此可見,先(xian)秦,西漢時期(qi)布(bu)(bu)依(yi)(yi)族(zu)先(xian)民(min)就使(shi)用過銅(tong)(tong)(tong)鼓(gu)(gu)。
布(bu)(bu)依(yi)族最早使用銅(tong)(tong)鼓(gu)且有文獻記(ji)載可(ke)追溯到(dao)東(dong)(dong)漢(han)(han)、魏晉時期。《后漢(han)(han)書·馬(ma)(ma)援(yuan)傳》寫(xie)道: 馬(ma)(ma)援(yuan)"好騎,善別名(ming)馬(ma)(ma),于(yu)交(jiao)趾得駱越銅(tong)(tong)鼓(gu),乃鑄成馬(ma)(ma)式(shi),還,上之。"這(zhe)是我國古代文獻對銅(tong)(tong)鼓(gu)的最早記(ji)錄。東(dong)(dong)漢(han)(han)魏晉時期有關銅(tong)(tong)鼓(gu)記(ji)載,凡事明確(que)提及族稱的都與僚有關。裴淵《廣州(zhou)記(ji)》說"俚(li)僚貴(gui)銅(tong)(tong)鼓(gu)。唯高大為(wei)貴(gui)。面闊丈余,方(fang)以為(wei)奇,初成懸(xuan)于(yu)庭。克晨(chen)置酒招(zhao)致同類,來者盈川,其中豪富子(zi)女(nv),以金(jin)銀為(wei)釵(chai),執以叩鼓(gu),竟留遺主人,名(ming)曰"銅(tong)(tong)鼓(gu)釵(chai)"。布(bu)(bu)依(yi)族是駱越,俚(li)僚族系的后裔。因此,布(bu)(bu)依(yi)族是最早使用銅(tong)(tong)鼓(gu)的民(min)族之一。
元(yuan)明(ming)清時期(qi),布依族使(shi)用銅鼓(gu)更為廣泛,而且形成一(yi)種習俗(su)(su)。《貴州通(tong)志(zhi)》記(ji)載(zai):"仲(zhong)家…… 以十(shi)二月為歲(sui)首(shou),俗(su)(su)尚銅鼓(gu),中空無底,時時擊(ji)以為娛。土(tu)人或掘地得鼓(gu),即張言諸(zhu)葛武(wu)侯(hou)所藏者(zhe),富者(zhe)爭購, 即百牛不惜(xi)也。"《(皇清職貢圖)卷八又說: "補籠苗, …散處(chu)貴陽, 安順(shun)、南(nan)籠、平越、都勻(yun)等處(chu)…歲(sui)首(shou)男女相聚(ju)擊(ji)銅鼓(gu),吹(chui)蘆笙為樂。"《黔苗詩說》也說"補籠風(feng)俗(su)(su)未(wei)相懸(xuan),仲(zhong)子分支色總研。獨怪殘(can)冬寒(han)雪里,齊撾銅鼓(gu)樂新年。""補籠"為仲(zhong)家之一(yi)支("仲(zhong)子分支")。"仲(zhong)家"即今布依族。
直到今天,許(xu)多布依(yi)族村寨(zhai)仍保(bao)留有使用銅(tong)鼓(gu)的習俗,幾乎所有的布依(yi)族村寨(zhai)都有一(yi)面銅(tong)鼓(gu)。
銅鼓(gu)是(shi)布(bu)(bu)依族文化(hua)中(zhong)不(bu)可獲缺(que)的(de)(de)(de)(de)(de)(de)一(yi)部分(fen),布(bu)(bu)依人(ren)稱銅鼓(gu)為(wei)(wei)安您(音譯)。在(zai)其漫長的(de)(de)(de)(de)(de)(de)發(fa)展過程中(zhong),銅鼓(gu)的(de)(de)(de)(de)(de)(de)社會功能在(zai)不(bu)斷(duan)轉(zhuan)變著。早期出現(xian)的(de)(de)(de)(de)(de)(de)銅鼓(gu)主要作(zuo)(zuo)為(wei)(wei)樂器(qi),也兼作(zuo)(zuo)炊具(ju),隨著時間的(de)(de)(de)(de)(de)(de)推(tui)移,銅鼓(gu)又(you)成(cheng)(cheng)為(wei)(wei)祭祀活動(dong)中(zhong)的(de)(de)(de)(de)(de)(de)神器(qi),兼作(zuo)(zuo)禮具(ju),象征著社會財富和社會權威(wei)的(de)(de)(de)(de)(de)(de)重器(qi),甚至用作(zuo)(zuo)葬具(ju)。銅鼓(gu)通體用銅鑄成(cheng)(cheng),呈圓墩(dun)形。鼓(gu)面園而(er)平,下(xia)接(jie)鼓(gu)身,連接(jie)部份略向外凸,曲腰(yao)、中(zhong)空、圓形敞口底,兩(liang)側有耳。鼓(gu)面的(de)(de)(de)(de)(de)(de)主體多為(wei)(wei)太陽紋(wen)(wen)(wen),從(cong)中(zhong)心(xin)呈放射狀光芒(mang),周圍為(wei)(wei)多層同(tong)心(xin)環帶,由寬窄(zhai)不(bu)等(deng)的(de)(de)(de)(de)(de)(de)圖案組(zu)成(cheng)(cheng),被稱為(wei)(wei)暈(yun)圈(quan)。花(hua)紋(wen)(wen)(wen)的(de)(de)(de)(de)(de)(de)裝飾繁縟多彩(cai),這些(xie)紋(wen)(wen)(wen)飾無不(bu)表現(xian)布(bu)(bu)依族依山(shan)傍水的(de)(de)(de)(de)(de)(de)環境風貌,具(ju)有十分(fen)濃郁的(de)(de)(de)(de)(de)(de)民(min)族色彩(cai)和時代特征。這些(xie)圖紋(wen)(wen)(wen)與(yu)布(bu)(bu)依族的(de)(de)(de)(de)(de)(de)原始崇(chong)(chong)拜(bai)有關,描(miao)繪了人(ren)們信仰(yang)、崇(chong)(chong)拜(bai)、欣賞(shang)的(de)(de)(de)(de)(de)(de)事物。像太陽紋(wen)(wen)(wen)、云雷紋(wen)(wen)(wen)、水波(bo)紋(wen)(wen)(wen)、圈(quan)點紋(wen)(wen)(wen)、角(jiao)形紋(wen)(wen)(wen)等(deng),都與(yu)布(bu)(bu)依族人(ren)民(min)的(de)(de)(de)(de)(de)(de)生(sheng)(sheng)產生(sheng)(sheng)活關系密切(qie),太陽紋(wen)(wen)(wen)源(yuan)于(yu)火(huo)崇(chong)(chong)拜(bai),水波(bo)紋(wen)(wen)(wen)、漩(xuan)渦紋(wen)(wen)(wen)與(yu)水崇(chong)(chong)拜(bai)有關,云雷紋(wen)(wen)(wen)來源(yuan)于(yu)天崇(chong)(chong)拜(bai)、雷崇(chong)(chong)拜(bai),齒(chi)形紋(wen)(wen)(wen)與(yu)山(shan)崇(chong)(chong)拜(bai)有關,三角(jiao)紋(wen)(wen)(wen)、菱形紋(wen)(wen)(wen)來源(yuan)于(yu)魚崇(chong)(chong)拜(bai),由魚的(de)(de)(de)(de)(de)(de)不(bu)同(tong)部位演變分(fen)化(hua)而(er)成(cheng)(cheng)。
布(bu)依(yi)族(zu)地區幾乎每個(ge)(ge)村寨都(dou)有(you)一面(mian)(mian)銅(tong)鼓到數面(mian)(mian)銅(tong)鼓,有(you)的(de)(de)(de)是家族(zu)共用一面(mian)(mian),有(you)的(de)(de)(de)是幾個(ge)(ge)姓共用,通常(chang)都(dou)是族(zu)中(zhong)的(de)(de)(de)長者或有(you)一定威望的(de)(de)(de)人家保存。陳(chen)(chen)忠(zhong)恒老(lao)人是這(zhe)個(ge)(ge)寨子中(zhong)為數不多的(de)(de)(de)鼓師之一。"銅(tong)鼓是我們布(bu)依(yi)族(zu)的(de)(de)(de)寶貝寶物,很(hen)珍貴的(de)(de)(de)。銅(tong)鼓是我們民族(zu)的(de)(de)(de)象征(zheng),象征(zheng)著整個(ge)(ge)民族(zu)的(de)(de)(de)團結。我們陳(chen)(chen)氏家族(zu)中(zhong)這(zhe)個(ge)(ge)鼓是老(lao)輩(bei)人傳下來。據(ju)老(lao)人說,這(zhe)是那個(ge)(ge)時候(hou)的(de)(de)(de)戰鼓,戰爭用的(de)(de)(de)。在(zai)調北征(zheng)南的(de)(de)(de)時候(hou)我們是先(xian)頭部隊。"
對于(yu)銅(tong)鼓(gu)(gu)(gu)(gu)的(de)(de)(de)(de)(de)(de)來歷(li)說(shuo)法(fa)不一(yi)(yi)(yi),老(lao)(lao)人所(suo)說(shuo)的(de)(de)(de)(de)(de)(de)戰(zhan)鼓(gu)(gu)(gu)(gu)一(yi)(yi)(yi)說(shuo)是(shi)流傳較廣的(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)個說(shuo)法(fa)。在(zai)(zai)明朝洪武年間(jian)調北征南時(shi),銅(tong)鼓(gu)(gu)(gu)(gu)被作為(wei)(wei)戰(zhan)鼓(gu)(gu)(gu)(gu)而制(zhi)。南征勝利(li)后(hou),布(bu)依人認(ren)為(wei)(wei)勝利(li)是(shi)因(yin)為(wei)(wei)有(you)(you)了(le)這(zhe)(zhe)戰(zhan)鼓(gu)(gu)(gu)(gu),故把(ba)(ba)這(zhe)(zhe)鼓(gu)(gu)(gu)(gu)叫做'安您',漢語就(jiu)是(shi)"勝鼓(gu)(gu)(gu)(gu)"的(de)(de)(de)(de)(de)(de)意(yi)思(si)。民間(jian)還(huan)有(you)(you)這(zhe)(zhe)樣一(yi)(yi)(yi)個說(shuo)法(fa),相傳,古(gu)時(shi)候(hou)布(bu)依族沒(mei)有(you)(you)銅(tong)鼓(gu)(gu)(gu)(gu),老(lao)(lao)人死(si)后(hou)無(wu)(wu)法(fa)超(chao)度,逢年過(guo)節(jie)也無(wu)(wu)法(fa)邀請祖(zu)先下(xia)凡一(yi)(yi)(yi)起(qi)歡(huan)度節(jie)日(ri),有(you)(you)一(yi)(yi)(yi)個叫布(bu)杰的(de)(de)(de)(de)(de)(de)布(bu)依族祖(zu)先,憑借著(zhu)自己的(de)(de)(de)(de)(de)(de)勇敢、機智和一(yi)(yi)(yi)片孝(xiao)心(xin),終(zhong)于(yu)感動(dong)了(le)玉(yu)帝,并(bing)得到(dao)了(le)一(yi)(yi)(yi)面銅(tong)鼓(gu)(gu)(gu)(gu),地上(shang)有(you)(you)了(le)銅(tong)鼓(gu)(gu)(gu)(gu),老(lao)(lao)人過(guo)世,只要敲著(zhu)銅(tong)鼓(gu)(gu)(gu)(gu)超(chao)度,仙神就(jiu)會(hui)把(ba)(ba)老(lao)(lao)人接到(dao)天上(shang)為(wei)(wei)仙,逢年過(guo)節(jie)祭祀(si)祖(zu)先時(shi)擊銅(tong)鼓(gu)(gu)(gu)(gu),祖(zu)先就(jiu)會(hui)下(xia)凡一(yi)(yi)(yi)起(qi)歡(huan)度節(jie)日(ri),保(bao)佑子孫平安,六畜興旺,五谷豐登。無(wu)(wu)論說(shuo)它是(shi)戰(zhan)鼓(gu)(gu)(gu)(gu)還(huan)是(shi)天神所(suo)賜,都可見其在(zai)(zai)布(bu)依族中的(de)(de)(de)(de)(de)(de)神圣(sheng)地位,因(yin)此在(zai)(zai)使用(yong)的(de)(de)(de)(de)(de)(de)時(shi)候(hou)也有(you)(you)著(zhu)嚴格的(de)(de)(de)(de)(de)(de)規定。銅(tong)鼓(gu)(gu)(gu)(gu)對于(yu)當地布(bu)依族人民來說(shuo)是(shi)神圣(sheng)的(de)(de)(de)(de)(de)(de),到(dao)過(guo)年的(de)(de)(de)(de)(de)(de)時(shi)候(hou)把(ba)(ba)它擺(bai)出來一(yi)(yi)(yi)個月(yue)(yue)(yue),拿(na)出來的(de)(de)(de)(de)(de)(de)時(shi)候(hou)要有(you)(you)貢品(pin),比如(ru)殺雞,還(huan)要拿(na)一(yi)(yi)(yi)些(xie)刀頭啦(la)粑粑啦(la)等(deng)等(deng)。過(guo)年的(de)(de)(de)(de)(de)(de)時(shi)候(hou)大年三十開始(shi),一(yi)(yi)(yi)敲就(jiu)要把(ba)(ba)正月(yue)(yue)(yue)全部(bu)敲完,每天都要把(ba)(ba)鼓(gu)(gu)(gu)(gu)掛(gua)起(qi)來,一(yi)(yi)(yi)家一(yi)(yi)(yi)家的(de)(de)(de)(de)(de)(de)掛(gua)。正月(yue)(yue)(yue)二十八那天就(jiu)把(ba)(ba)鼓(gu)(gu)(gu)(gu)請回(hui)去封(feng)存(cun)起(qi)來。到(dao)秋收或特別熱(re)鬧的(de)(de)(de)(de)(de)(de)場合才能再請出來。
布依族視銅鼓(gu)為有(you)靈性之物,兩耳上(shang)系著紅綢(chou)以示鎮(zhen)壓邪惡,平(ping)時他們也不(bu)讓銅鼓(gu)"見天(tian)"。會放進谷堆中(zhong)存(cun)放或是(shi)以一丈二的紅布遮蓋。
銅(tong)(tong)鼓(gu)只(zhi)在過年或"砍嘎"、送喪等隆重(zhong)場合時(shi)使用。動(dong)用銅(tong)(tong)鼓(gu)時(shi),都(dou)要舉行(xing)莊嚴(yan)(yan)而(er)神秘的(de)(de)祭鼓(gu)儀式。寨中(zhong)的(de)(de)長者(zhe)(zhe)率領寨中(zhong)所有已成家立業的(de)(de)男人(ren)一起進行(xing)莊嚴(yan)(yan)的(de)(de)祭鼓(gu)儀式。長者(zhe)(zhe)帶頭喊出(chu)(chu)他們祖輩相傳的(de)(de)祭鼓(gu)詞,晚輩們附和著長者(zhe)(zhe),潑出(chu)(chu)碗中(zhong)敬(jing)神的(de)(de)米酒(jiu)。銅(tong)(tong)鼓(gu)是布依族(zu)的(de)(de)神鼓(gu),布依族(zu)人(ren)民很(hen)尊(zun)重(zhong)它,所以(yi)每年祭銅(tong)(tong)鼓(gu)都(dou)是大家同時(shi)來祭鼓(gu),能來的(de)(de)都(dou)來,把(ba)貢品都(dou)準備好,先由寨中(zhong)的(de)(de)老(lao)人(ren)打三(san)錘。第一錘敬(jing)天(tian)神,第二錘敬(jing)地神,第三(san)錘敬(jing)神鼓(gu)。這樣神鼓(gu)就會保佑風(feng)調雨順。
銅(tong)(tong)鼓(gu)(gu)(gu)是(shi)我國古代西(xi)(xi)南少數(shu)民(min)族的(de)珍(zhen)貴文化(hua)遺產,也是(shi)中(zhong)華民(min)毫微(wei)秒光輝燦爛文化(hua)的(de)重要組成(cheng)部分(fen)(fen)。貴州南部、中(zhong)部、西(xi)(xi)部的(de)布(bu)依(yi)(yi)族地區,每個大(da)寨或(huo)(huo)大(da)姓都有(you)一面(mian)或(huo)(huo)數(shu)面(mian)銅(tong)(tong)鼓(gu)(gu)(gu)。據(ju)志書記(ji)載(zai),布(bu)依(yi)(yi)族先(xian)民(min)在2000年前,就開始(shi)鑄造銅(tong)(tong)鼓(gu)(gu)(gu)了。近代以來,布(bu)依(yi)(yi)族保存的(de)銅(tong)(tong)鼓(gu)(gu)(gu),基(ji)本上(shang)屬(shu)于"麻(ma)江型"銅(tong)(tong)鼓(gu)(gu)(gu),"麻(ma)江型"銅(tong)(tong)鼓(gu)(gu)(gu)都是(shi)用(yong)銅(tong)(tong)制造,面(mian)徑一般(ban)不超過(guo)五十(shi)(shi)公分(fen)(fen),重量為十(shi)(shi)至十(shi)(shi)五公斤不等(deng)。鼓(gu)(gu)(gu)身份胸足兩段,其中(zhong)有(you)突棱一道,偏(pian)條耳(er)有(you)孔,鼓(gu)(gu)(gu)面(mian)有(you)太陽紋(wen)芒,暈(yun)分(fen)(fen)寬、狹,主暈(yun)飾"游旗紋(wen)",其余最常見(jian)的(de)紋(wen)飾有(you)"山"形(xing)紋(wen)、芒間心形(xing)紋(wen)、足部復(fu)線角形(xing)紡等(deng)等(deng)。銅(tong)(tong)鼓(gu)(gu)(gu)的(de)外形(xing)給人莊(zhuang)重、威嚴的(de)感覺。
擊銅(tong)鼓(gu)是有銅(tong)調(diao)(diao)(diao)的(de),一般是十二調(diao)(diao)(diao)。布(bu)依族銅(tong)鼓(gu)十二調(diao)(diao)(diao)由(you)"喜鵲調(diao)(diao)(diao)"、"散花調(diao)(diao)(diao)"、"祭(ji)(ji)(ji)(ji)鼓(gu)調(diao)(diao)(diao)"、"祭(ji)(ji)(ji)(ji)祖調(diao)(diao)(diao)"、"三六九調(diao)(diao)(diao)"、"祭(ji)(ji)(ji)(ji)祀調(diao)(diao)(diao)"、"喜慶(qing)調(diao)(diao)(diao)"等組成,是在(zai)慶(qing)典、祭(ji)(ji)(ji)(ji)祖、祭(ji)(ji)(ji)(ji)祀等儀式(shi)中(zhong)表達(da)布(bu)依族特性的(de)民族音樂(le)。例如"祭(ji)(ji)(ji)(ji)樂(le)"就有一套傳(chuan)統(tong)曲牌,分(fen)12段:祭(ji)(ji)(ji)(ji)神調(diao)(diao)(diao)、助戰調(diao)(diao)(diao)、滅火調(diao)(diao)(diao)、送(song)葬調(diao)(diao)(diao)、迎客(ke)調(diao)(diao)(diao)、豐收調(diao)(diao)(diao)、狂歡調(diao)(diao)(diao)等。
演奏這(zhe)些古(gu)老的(de)調(diao)子,經常由(you)銅鼓擔(dan)任(ren)主奏,輔以皮鼓、 鑼、手(shou)镲(cha)等,曲(qu)調(diao)雄渾厚重、親(qin)切感(gan)人。有銅鼓的(de)村寨和(he)大姓,都有人懂得鼓調(diao)并(bing)會敲擊。在布依族人民的(de)心目中,銅鼓象征著財富、權(quan)力和(he)團結。
作為民(min)族(zu)文化和區域文化的(de)一個重要組成部分,銅(tong)鼓(gu)(gu)始終與布依族(zu)的(de)生活、文化樣式聯系在(zai)一起(qi)。中國歷(li)史上許(xu)多(duo)古樂器隨著(zhu)時代的(de)變遷而消逝(shi),但布依族(zu)地區的(de)銅(tong)鼓(gu)(gu)音(yin)樂文化卻傳(chuan)承(cheng)下(xia)來,保留至今。銅(tong)鼓(gu)(gu)十二調是內容豐富的(de)古代音(yin)樂作品和古代音(yin)樂信息的(de)寶庫。
現代經濟、技術的(de)(de)(de)發展(zhan)和外來文(wen)化的(de)(de)(de)沖(chong)擊導致人(ren)們的(de)(de)(de)審美(mei)方式迅速改(gai)變,自(zi)古流傳(chuan)的(de)(de)(de)布依族銅(tong)鼓調現已少有人(ren)知,很難引起年輕人(ren)的(de)(de)(de)興(xing)趣,銅(tong)鼓調的(de)(de)(de)傳(chuan)承已處于(yu)瀕危狀態,亟(ji)待搶救、保護。
國家非(fei)常重視非(fei)物質文化遺產(chan)的保護,2006年5月(yue)20日,銅鼓十二調經國務(wu)院批準(zhun)列入第一(yi)批國家級(ji)非(fei)物質文化遺產(chan)名錄。