云南大理白族祖先崇拜中的孝道化育机制研究

发布时间：2018-05-27 03:04

本文选题：大理白族 + 祖先祟拜　；参考：《西南大学》2008年博士论文

【摘要】： 传承文化是教育的功能,面对日益加剧的全球化,各个国家和民族都面临如何保存和传递传统文化的时代命题。原本,学校教育是价值观、知识、技能、品德等的主要传承场,现实生活的影响,使得教育愈加偏重于对实用知识、技能的选择,学校一切教学活动都是围绕考试、分数而开展,传统文化仅仅作为点缀而无立锥之地,教育严重偏离了自身运行的轨迹。如何通过教育来传承我们的传统文化?充分发挥其育人功能?本研究提出理论假设:以“化”为主要方式的教育是实现这一目的重要途径。要验证此假设,需要证据的支撑,而且必须从现存的对传统文化成功传承的典型案例中寻找。孝道本义是善事父母的道德行为规范,起源于人们的生活、风俗,被儒家伦理化、哲理化后义融入生活与风俗,祖先崇拜是其载体。在中国社会与文化中,孝道具有根源性作用,是中国文化的一个核心观念和首要精神,已深深地扎根于中华民族的土壤中,化为中国国民之性格。但是,经过五四运动和文化大革命的洗礼,传统孝道已近荡然无存;由于传统农耕文化正在解构,以个体家庭为核心的农业经济已退居次要地位,以及家庭结构的变化动摇了孝道存在的社会基础,孝道传承面临危机。然而,传统是无法割断的,任何一种文化的发展与创新无不要从传统中吸取必需的养分,我们必须审视传统文化,为孝道寻求传承之路。而传承与教育好比同一事物不同的两面,因此,孝道传承之路也就是我们寻求的教育之道。同时,本研究选择云南大理喜洲白族和怒江州金满村的勒墨人作为个案,理由如下:一,大理因其独特的自然、人文地理环境,使世居于此的白族,为了自身的生存与发展,建立了一套有效的文化传承机制:喜州因其特有的历史、文化、政治、经济地位,当为白族自然村落的典范。二,汉族是较早与白族交流往来的民族之一,祖先崇拜和孝道在喜洲具有上千年的历史,而且保留至今。三,地处怒江州的勒墨人是大理白族的一个支系,因其闭塞的交通和恶劣的自然环境,使他们的祖先崇拜具有明显的原初特性,这有助于更好地掌握大理白族吸收汉族的祖先崇拜及其孝道的脉络。要验证假设,本研究将其归结为对三个问题的解答:一,为什么在大理白族人中普遍存在祖先崇拜和孝道?二,这种孝道如何以祖先崇拜之有形的仪式、活动化为日常生活的无形?三,这种“化”的方式对教育有何价值? 围绕这三个问题的解答,本研究首先运用文献分析法梳理孝道、祖先崇拜的相关事实与理论;再通过田野调查掌握祖先崇拜和孝道的现状,并基于结构人类学理论,以结构主义、反结构主义方法对比分析两种祖先崇拜的功能和意义;最后以归纳法得出对个案研究的结论: 1、勒墨人的祖先祭祀具有转换功能,不具有儒家孝道思想成分。通过人与神之间的沟通者——祭师,以为死者献祭和亲族共同飨食的方式,在交融的空间内,完成了死者向祖先神的转换。仪式中的祭师和与死者紧密相关的人的所有言语、动作、行为,以及仪式的内容和活动程序都是为了将死者转换为神,使祖先能在另一个世界里福佑生者。这份福佑是因家庭成员的永远离去而在感情、经济、社会力量上给家庭和亲族造成的损失,让生者重新获得继续生活下去的力量和勇气。 2、喜洲白族的祖先祭祀中通过交融而产生的不仅仅是死与生的转换,更多则是孝道思想。仪式所表现“孝”的内容主要就是爱亲、敬亲、养亲和祭亲,以及光宗耀祖和传宗接代。堂祭、墓祭、祠祭的所有内容和程序,都是对孝道的宣讲。爱亲是“孝道”产生的感情根源和动力,敬亲、养亲、祭亲是白族孝道最核心、最基本的内容,光宗耀祖是“孝”的更高层次,传宗接代则是“孝”的有力保障。因此,祭祖仪式的教育目的,就是培养子女的孝道,通过维系血缘关系的稳定,使生命得以延续。 3、孝道对白族个体、家庭、社会所起的作用主要通过“化”的方式来完成的。“化”是一种悄无痕迹的吸收、融合,产生的是“状变而实无别而为异者”的效果。通过“化”,孝道融入了祭祀祖先的仪式中,使该仪式具备了孝道教育的功能:通过“化”,个体获得了孝道的观念和行为;将“孝道”化为对父母的爱、敬、养、祭,以及修祠、续谱的活动中,就可以稳固血缘家庭关系,增强宗族成员彼此之间的认同、团结和凝集力;最后,孝道“化”到莲池会的诵经、洞经会的谈经和圣谕堂的写经活动中,完成了对整个社会的整合,维持了社会的稳定。 4、孝道之所以仍旧在白族的个体、家庭、社会中发挥作用,是因为他们在传承孝道时,本着“诚”的原则。“诚”是一种对事物本然的甄别和坚守。依据“诚”的原则,白族人能辨别出孝道和自身所处情况的本然,然后选择孝道的“善者”以促进自身的发展。因此,对于孝道的传承,应该“传之以‘化'”、“传之以‘诚'”。随着社会的变迁,孝道已不可能像以往那样处于核心地位,但是它是根植于家庭层面的,仍然可以发挥家庭伦理的作用,这也是当今家庭急需的良药。我们应该本着孝道的本质观念和现实社会状况,传给孩子们明确的孝道观念,为之树立真实的榜样,将孝道融入实际的生活内容中,使孝道在不知不觉中得以传承。基于以上结论,本研究验证了理论假设,并认为该理论假设成立。大理白族在“化”与“诚”的基础上,建立了一套完善的文化传承机制,有效发挥了文化的教育功能;教育应藉由文化促进人的发展,而“化育”是实现这一目标的重要方式。这无疑有助于对我们传统文化的继承、发扬,顺利实现现代化进程中与传统的对接,加深对教育本真含义的理解,促进教育的进一步发展。
[Abstract]:The inheritance culture is the function of education . In the face of the growing globalization , all countries and peoples face the era proposition of how to save and transmit the traditional culture . In the original , the school education is the main transmission field of values , knowledge , skills , morality and so on . The influence of the real life is that the education is more focused on the choice of practical knowledge and skills . The traditional culture is just as a kind of ornament , and the education seriously deviates from the track of its own running . How to carry on the education to inherit our traditional culture ? The research puts forward the theoretical assumption that education in the form of " hua " is an important way to realize this purpose .

In order to verify this hypothesis , it is necessary to support the evidence , and it must be found in the typical case of the successful transmission of traditional culture . Filial piety has its roots in Chinese society and culture .

At the same time , the study selects the Leink Man of the Bai nationality and Nujiang Prefecture in Dali , Yunnan Province as a case . The reason is as follows : First , Dali is one of the tribes of Dali Bai nationality because of its unique natural and humanistic geographical environment .

Based on the theory of structural anthropology , the paper tries to analyze the function and significance of two kinds of ancestor worship by means of structuralism and anti - structuralism . Finally , the conclusion of case study is obtained by induction method :

1 . The ancestors of Link have the transformation function and do not have the Confucian filial piety thought component . Through the communication between man and God , the transformation of the dead to the ancestors of the deceased is accomplished . All the words , acts , acts , and rituals of the deceased and the person close to the deceased have been completed in order to convert the deceased to God , so that the ancestors can bless the living person in another world . This blessing is the loss to the family and the family in the emotional , economic and social forces due to the permanent departure of the family member , and the living person is allowed to regain the strength and courage to continue living .

2 . The ancestors sacrifice of Xiazhou Bai nationality is not only the transformation of death and generation , but also filial piety . The content of " filial piety " is the most important and basic content of filial piety .

3 . The effect of filial piety on the individual , family and society of Bai people is done mainly through the way of " hua " .

4 . The filial piety is still playing a role in the individual , family and society of Bai people , because they are passing through the filial piety , in line with the principle of " sincerity " . In accordance with the principle of " sincerity " , Bai people can distinguish between filial piety and their own situation , then choose filial piety " good people " to promote their own development . As the society changes , filial piety has not been possible to play the role of family ethics .

Based on the above conclusions , this study validates the theoretical hypothesis and holds that the theory is assumed to be established . On the basis of " Hua " and " Cheng " , Dali Bai nationality has established a set of perfect cultural inheritance mechanism , which effectively plays the educational function of culture . This undoubtedly contributes to the inheritance of our traditional culture , promotes and smoothly realizes the modernization process and the traditional docking , and promotes the understanding of the meaning of education and promotes the further development of education .
【学位授予单位】：西南大学
【学位级别】：博士
【学位授予年份】：2008
【分类号】：C955;G529

【引证文献】