众多生命的轰然逝去是让人扼腕不已的，可是地震对人们精神的创痛也是不可估量的。看到很多报道，很多人无法面对这么重大的灾难，很多人愿意从脑海中抹去对这一灾难的记忆。而灾难的精神创伤是看不见的，确是痛彻心扉难以医治的。真的不知道那些经过了地震灾难的人如何面对成为废墟的家园和生死殊途的亲朋好友。除了经济上的援助，希望他们能得到长久的心理上和精神上的关爱、支持和帮助。
还有，就是地震灾难中的遗孤，我相信有很多人愿意收养和照顾他们，不知道他们现在的情况怎么样了…… gavinwong 于 2008-5-13 14:04 写道：
还想问问我们的各位民俗学大虾们：这个号称最接近低层民众，最关注民间文化主体的学科，在雪灾、地震这样的灾难面前——即当我们的学科、学术的研究对象受难于水火的时刻，我们能够做点什么，这个学科的人文性何以体现？
记得年初来访的美国公共民俗学者、American Roots 电台的主持人Nick.Spitzer在谈到重建被飓风摧毁的新奥尔良的过程中美国公共民俗学的作为之时，深有感触。不禁反思，本土的民俗学界在这样的灾后的重建过程中，中国的民俗学应该扮演一个怎样的角色，而中国真正的公共民俗学家又在哪里？
中国学者自古就有“为生民立命”、“为万世开太平”的胸襟和气魄，我想这一点中国的学者并不比美国的学者逊色。我相信中国有很多伟大的公共民俗学家，他们为中国传统民间文化的保护和传承奔走呼号，尽了很大努力，费了很多心血，只是不一定妇孺皆知。学术有它自己的使命和责任，它不是万能的，它不是可以解决所有问题和直面所有困境的。中国的民俗学者在学术上已经做出了很多贡献，他们默默耕耘在学术的土地上，不计名利，不计辛苦，为学科的兴起和民族的崛起而努力。他们是伟大的，平凡而伟大，伟大而真实。其实，在如此重大的灾难面前，我们应该扪心自问的是：作为一位炎黄子孙，在同胞面临具大灾难的时候，我们真的能为他们实实在在地做些什么？如果真的要说民俗学在此时可以做些什么，那我觉得，我们可以研究民间应对灾难的传统知识，帮助人们更好地预测和面对灾难（日本名古屋大学樱井龙彦教授有一些关于灾难民俗学的著述，从民俗学角度研究人类的灾难，有很多创见）；我们可以从传统中汲取力量来医治灾后心灵的创痛，回归精神的家园；我们可以研究传统民居中具有抗震功能的建筑，设计建造出真正安全、抗震、实用又舒适的房屋居所……总之，有很多事情是我们可以做的，简单一句话，事在人为 :) gavinwong 的问题还涉及到现在民俗学界比较热门而且至关重要的学术伦理问题。在1987年美国民俗学的年会上，董事会通过了一项有关美国民俗学会学术伦理的草案，规定了民俗学者对于研究对象、公众、学科领域、学生和资助者的责任和义务，先将全部英文转载如下（出处http://www.afsnet.org/aboutAFS/ethics.cfm）：
A Statement of Ethics for the American Folklore Society
(From the AFSNews, February 1988, volume 17, no. 1)
At its October 1987 meeting, the Executive Board of the Society approved a final draft of a Statement of Ethics for AFS. Though the Statement printed below has gained the approval of the Board, this should not be considered the final word on the subject. The Board expects and in fact urges members to explore the abstract and practical implications of this statement, and most important, to communicate their descriptions on and opinions on matters of ethical concern in the Newsletter and the Journal of American Folklore.
The Board would like to extend its thanks to all members of the State of the Profession Committee and the membership at large, whose thought, effort, comments and criticism have gone into the making of this Statement. Particular thanks are due to Frank de Caro, Lynwood Montell and William Nicolaisen, who were active in early discussions of the Statement; to Rayna Green, who prepared early drafts for Committee and Board discussion; to Jack Santino, who drafted the version of the Statement distributed to the membership for comment in AFSNL 15:5; and to Yvonne Milspaw, who prepared a text based on Santino\'s draft for Board consideration in October 1987.
STATEMENT ON ETHICS: PRINCIPLES OF PROFESSIONAL RESPONSIBILITY
Preamble
This statement of principles is intended to clarify the professional responsibilities of professional folklorists. Folklorists, more than most other professionals, work with peoples from many different communities and socioeconomic backgrounds. Their professional situation is therefore particularly varied and complex. They are involved in different ways with their discipline, their colleagues, their students, their sponsors, their own and host governments, the particular individuals and groups with whom they conduct their fieldwork, and other populations and interest groups in the nations where they work. Because folklorists study issues and processes that affect general human welfare, they are faced with unusual complexities and ethical dilemmas. It is a major responsibility of folklorists to anticipate these and to plan to resolve them in such a way as to do least damage to those whom they work and their scholarly community.
1. Relations with those studied:
In research, folklorists\' primary responsibility is to those they study. When there is a conflict of interest, these individuals must come first. Folklorists must do everything in their power to protect the physical, social, and psychological welfare of their informants and to honor the dignity and privacy of those studied.
a. Where research involves the acquisition of materials and information transferred on the assumption of trust between persons, the rights, interests, and sensitivities of those studied must be safeguarded.
b. The aims of the investigation should be communicated as is possible to the informant.
c. Informants have the right to remain anonymous. The right should be respected both where it has been promised explicitly and, as much as possible, where no clear understanding to the contrary has been reached. These strictures apply to the collection of data by means of cameras, tape recorders, and other data-collecting devises, as well as to data collected in interviews.
d. There shall be no exploitation of individual informants for personal gain. Fair return should be given them for all services.
e. There is an obligation to reflect on the foreseeable repercussions of research and publication on the general population being studied.
f. The anticipated consequences of the research should be communicated as fully as possible to the individuals and groups likely to be affected.
2. Responsibility to the public:
Folklorists are responsible to all presumed consumers of their professional efforts. To them they own commitment to candor and truth in the dissemination of their research results and in statements of their opinions as students of human behavior.
3. Responsibility to the discipline:
Folklorists bear responsibility for the good reputation of the discipline and its practitioners.
4. Responsibility to students:
In relations with students, folklorists should be candid, fair, nonexploitative, and committed to the students\' welfare and progress. Folklorists as teachers have responsibility of instruction in the professional ethics of academe in general and of folklore in particular in addition to their duties of instruction in the field, career counseling, academic supervision, evaluation, compensation, and placement.
a. Folklorists must alert students to the ethical problems of research and discourage them from participating in projects that employ questionable ethical standards.
b. Folklorists should acknowledge in print the student assistance used in their own publications; give appropriate credit (including coauthorship) when student research is used in publication; encourage and assist students in publication of worthy student papers; and compensate students justly for the use of their time, energy, and intelligence in research and writing.
5. Responsibilities to sponsors, including one\'s own and host governments:
In relations with sponsors of research, folklorists should be honest about their qualifications, capabilities, and aims. Thus, they face the obligation, prior to entering into any commitment for research to reflect upon the purposes of their sponsors in terms of those sponsors\' past behavior and what the likely uses of their research data will be. Folklorists should be especially careful not to promise or imply acceptance either of conditions contrary to their professional ethics or of competing commitments, and they should demand assurance that they will not be required to compromise their professional responsibilities and ethics as a condition of the sponsors\' permission to pursue research.
Epilogue:
Folklore research is a human undertaking for which the individual bears ethical as well as scientific responsibility. This statement provided guidelines to the accepted professional standards of research and the presentation of that research. When folklorists by their actions jeopardize peoples studied, professional colleagues, students or others, or if they otherwise betray their professional commitments, the American Folklore Society, through its State of the Profession Committee, may legitimately inquire into the propriety of those actions and take such measures as lie within its legitimate powers. 草案的第一条就是有关学者和研究对象之间的，原文是：“In research, folklorists\' primary responsibility is to those they study. When there is a conflict of interest, these individuals must come first. Folklorists must do everything in their power to protect the physical, social, and psychological welfare of their informants and to honor the dignity and privacy of those studied. ”大致译文为：在研究中，民俗学者要对他们的研究对象负主要责任。当有利益冲突时，研究对象必须要优先考虑。民俗学者必须要全力以赴、竭尽全能去保护研究对象的身心健康和社会福利，并维护他们的尊严，保护他们的隐私。 郭沫若广场上师生默哀，更多的人在教室、实验室、家里静立默哀悼念。 黑色和白色，成了哀思的颜色。图为google引擎。 图为科大bbs“瀚海星云”首页。
[ 本帖由 宜家 于 2008-5-19 22:43 最后编辑 ] 不知道灾后援助除了捐款、鲜血，还有其他什么方式，在哪里可以看到这些方式？
我们这里网站有哪些行动呢？需要人力、物力、财力，咱都鼎力支持！
楼上诸位提到的祈福、帮助、灾难民俗研究，都是可行的方法。
大家有什么倡议，也可以提出来，一起商讨。
为四川地震灾区父老乡亲祈福
祈请上苍，保佑生民。
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