江车村丧葬仪式研究

发布时间：2018-05-01 08:09

本文选题：江车村 + 丧葬　；参考：《中央民族大学》2012年硕士论文

【摘要】：葬礼,人类最为普遍的一种仪式,它在每一种文化系统中都占有一席之地。丧葬一词,最基本的含义就是人死后对死者的遗体加以处理的过程。但是随着社会的发展,时代赋予了丧葬进一步的含义,主要包含两方面的内容,即丧葬的礼仪和风俗。不同民族和不同地方都表现了其独特的丧葬风俗。即使是同一民族,在不同历史时期或不同的地方也有着不同的丧俗。所谓藏族丧葬文化,它不仅是藏文化的重要组成部分,也是藏族传统文化的重要承载者。从而研究藏族丧葬文化对于整个藏学研究的意义重大。可是,虽然整个藏民族在对待丧葬仪式的意识心态是统一的,但是在形式上却是因地而异、形态各异,因此很难将整个藏区的丧葬仪式一提并论。为了能够更加系统地解析藏族丧葬文化及其社会功能,本文以安多地区卓尼车巴沟江车村的丧葬仪式为例,系统地阐述了该村丧葬仪式的全过程。旨在说明藏族丧葬文化在藏文化中的重要地位。从2011年暑假开始到论文的形成先后多次赴江车村通过问卷、访谈、观察等调查方法,对江车村丧葬习俗展开了细致的调查,了解了这里的方方面面,获得的了丰厚的一手资料,为本论文的撰写奠定了扎实的基础。在此基础上,笔者通过运用宗教学、人类学、文化学等多学科的理论,对江车村的丧葬文化进行了多角度的分析与研究之后形成了本文。全文由六个章节构成：第一章通过简单介绍江车村的地理位置和宗教信仰的概况为后文作铺垫。江车村地处青藏高原东部边沿地带,位于甘肃碌曲和迭部、卓尼等三个县的交界处。按现在的行政区域划分,隶属于甘肃省甘南藏族自治州卓尼县尼巴乡,由四个小队,一个大队构成；按藏族传统的地域划分,隶属于车巴沟部落,即卓尼土司管辖下的四十八旗之车巴军旗,由四个氏族部落构成。据第六次人口普查全村共有200多户人家,2000多口人,100%是藏族,没有其他民族成份。从事牧业是他们最主要的生计方式,同时因自然资源的丰厚,林业是他们最主要的一种副业。但是整个车巴沟对于牧民来说不是一个地域辽阔的好地方,四处崇山峻岭,树木茂盛,可以说是一片林海。因此,随着人口和牲畜数量的增长,草场短缺成了当地人最难解决的问题。上世纪90年代初期开始,江车村及车巴沟每个村都出现了以承包草场、或租用草场、打工等的形式将自己的牧场搬迁于卓尼大峪沟及岷县、陇西一带的草场放牧的家户。当时,这一生计的模式成了这里发家致富最好的路子,很多家庭的生活水平也由此有了明显的提高。但是随着时间的流逝,社会的变迁,人们的思想观念也在慢慢的转变。现如今,买康明斯跑运输及开商铺从事商业成了这里民众最为看好的生计之路。自从去年开始卖掉家里的所有牲畜走向这一道路的人越来越多,从而传统的生活方式已经有了明显的转变。是的,人们的生活方式可以说是有了较大的转变,可是他们对于宗教的信仰却依然如故。江车村全民信仰藏传佛教格鲁派,但格鲁派也不是他们唯一信仰的教派,同时还存在大量的民间宗教及苯教、宁玛派等教派的信仰。因在藏族宗教发展史上教派之间的斗争激烈,多种教派并存于一个小区内是少见的,可是在这里不仅不同教派能够共存,而且信仰不同教派的民众能够和睦相处。甚至还会邀请不同教派的宗教人士到自己家里念经做法。如果把苯教归到藏传佛教,那么到目前为止,这里还没有出现除藏传佛教以外的宗教信仰。为此,这里的宗教信仰在保持单一的同时又呈现着藏传佛教内部的多种教派信仰共存的趋势。而这种多种教派信仰共存的形态往往是在举行丧葬仪式等一些传统性比较强的宗教活动时才呈现在我们眼前。第二章中将江车村的丧葬仪式按其过程分为出殡前、出殡时、出殡后三个阶段,对江车村丧葬仪式过程中的“祈愿((?))”、“超度((?))”、“玛尼集会((?))”、“格((?))”、“芒加((?))”、“浓乃((?))”、“迪桑((?))”、“叫阳((?))”等各种宗教仪式进行了详细的描述。其中,“祈愿((?))”、“超度((?))”、“芒加((?))”、叫阳((?))等一部分仪式是由专门的教人士完成,如：“扎巴((?))”“阿乃((?))”“奥金巴((?))”等专门的宗教人士；玛尼集会((?))”、“格((?))”、“浓乃((?))”、“迪桑((?))”等仪式是由普通村民完成,主要是以念诵“六字真言”为主。其次,特别指出该村宁玛派的信徒“奥金巴((?))”及本教信徒“阿乃((?))”在江车村丧葬仪式中的作用及其他们在举行丧葬仪式时的一些特殊的仪式,对江车村丧葬仪式的过程进行了全面的论述。第三章中将江车村的天葬、火葬、野葬等三个丧葬方式根据该村的认定习俗,分为一般性的丧葬形式和特殊性的丧葬形式两大类,讲述了该村的丧葬形式。天葬是该村最主要的丧葬方式,是十三岁以上的人们在正常死亡下的一种丧葬方式,如非感染疾病病死的举行天葬；而火葬是该村十三岁以上的人在非正常死亡下的一种特殊的丧葬方式,如被凶器致伤而死的只能举行火葬而不能送到天葬台举行天葬；野葬是该村对十三岁以下未成年的儿童死亡时采取的丧葬方式,没有特殊的丧葬仪式及过程,只要将尸体移送到自认为好的山上即可。第四章主要论述了新中国成立后到现在江车村丧葬仪式呈现的一些变迁及其发生这些变迁的原因。从上世纪五十年代到现如今,江车村的丧葬仪式最明显的变化是开支的变化；其次是丧葬仪式过程中的一些宗教仪式的变化；之后是丧葬方式及丧礼参与人等一些细微的变化。发生这些变化的内外原因众多,笔者将其全部归纳为社会环境、宗教信仰、经济水平、交通条件等四个方面,阐述了江车村丧葬仪式的变迁的原因。第五章从江车村丧葬文化的共性与个性两个方面探讨了江车村丧葬文化的特点。首先,江车村的村民对丧葬的认识及追求上是与藏民族的精神世界保持一致,他们通过花费更多的财力物力,目的是为死者祈祷,为生者祈祷,消减内心的痛苦；其次,江车村丧葬仪式的整个过程与藏民族的丧葬过程除了一些细微的区别以外,总体上保持一致；另外,江车村对选择丧葬方式的认识也与整个藏民族的认识保持着一致；同时,江车村丧葬仪式目前发生的变化也为大部分藏区所共有的。同样在呈现出这样的共性的基础上江车村的丧葬仪式也保持的其独特的个性,主要表现在江车村对于非正常死亡的丧葬方式的选择上和丧葬仪式过程中宗教仪式的多教派性、繁杂性,以及举行丧葬仪式的“被动性”上。第六章为全文的总结,在前五章的基础上,阐述了江车村丧葬仪式在教育、伦理、传统文化以及对人类心理安慰等方面的作用及意义,并对该村丧葬文化进行了定位。在江车村除了十三岁一下的儿童以外,对每位死者都要在死后的49天内必须举行盛行于当地的一整套丧葬仪式。而举行这样的丧葬仪式是受两个方面的支配,即传统与信仰。佛教与苯教都承认生死轮回,因此当地人的生死观受到影响,认为“死”不是结束,而是另一个“生”的开始,从而他们也非常得注重丧葬仪式,将为死者举行一整套完整的丧葬仪式作为生者应尽的职责来完成。固然丧葬仪式在这里从某种程度上成为了宗教思想的一次生动实践。介于“生”和“死”的神圣性,对于丧葬仪式的举行当地人不允许有任何明显的改动,往往强调传统的方法,从而丧葬仪式在一定程度上保持了原有的状态。可是“变”作为世间不变之自然规律,江车村的丧葬仪式不可能没有一丝的变化,但是村民对丧葬仪式的传统性的强调,丧葬具有一定的传承力,即传统与发明的结合体。通过本文我们不难发现,丧葬文化已成为了藏族民间传统文化的载体。再次,基于江车村丧葬仪式的目的,该村的丧葬仪式对于人类心理安慰方面的意义极大。在物质充足而丰厚的当今时代,“死”作为人类最大痛苦之源,别离之苦与死亡的恐惧时刻困扰着每个人,从而人们不得不将临终关怀提到日程上,扩大其需要关怀的范畴进行研究。可是还是很难解决现实问题,人们对于死亡的恐惧与痛苦仍然极大,从而发生的极端事件仍然有增无减。但是藏民族对于死亡态度与世界众多民族截然相反,他们对待死亡却很坦然,这也引来了全世界的感叹于好奇。通过江车村的丧葬仪式,我们不难得出藏民族的能够坦然对待死亡的原因。藏民族通过这样的举行丧葬仪式,将内心的痛苦与希望寄托于来世,认为人死只不过是换个躯体而已,因此不必痛苦欲绝。从而对死亡带来的痛苦有了一定的消减作用。因此,丧葬仪式在人类教育、伦理、传统文化以及对心理安慰等方面有着极大的意义。
[Abstract]:Funeral, one of the most common ceremonies of human beings, occupies a place in every cultural system. The most basic meaning is the process of handling the body of the dead after death. But with the development of the society, the age gives the funeral further meaning, including two aspects, the etiquette and the funeral rite. Customs. Different ethnic groups and different places have shown their unique funeral customs. Even the same people have different funeral customs in different historical periods or different places. The so-called Tibetan funeral culture is not only an important part of Tibetan culture, but also an important carrier of Tibetan traditional culture. Thus, the Tibetan funeral culture is studied. It is of great significance to the study of the whole Tibetan study. However, although the consciousness of the whole Tibetan nationality in the funeral ceremony is unified, it is different in form and different in form, so it is difficult to mention and discuss the funeral ritual in the whole Tibetan area. In order to more systematically analyze the Tibetan funeral culture and its social function, this article is a more systematic analysis. Taking the funeral ceremony of the zhujianggou village in the Zoni area of Ando area as an example, the whole process of the funeral ceremony is expounded systematically. The purpose is to explain the importance of the Tibetan funeral culture in the Tibetan culture. From the beginning of the 2011 summer vacation to the formation of the paper, a questionnaire, the interview, the observation and other investigation methods have been made to the funeral of jiangche village. The custom has carried out a meticulous investigation, understood all aspects of the area, got rich first-hand information and laid a solid foundation for the writing of this paper. On this basis, the author has made a multidisciplinary analysis and study of the funeral culture of jiangche village after the multi-disciplinary analysis and research by using the theories of the multi disciplines such as the teaching of religion, anthropology and culture. The full text is composed of six chapters: the first chapter, through a brief introduction to the geographical position of jiangche village and the general situation of religious belief, is a paving for the later text. Jiangche village is located in the eastern border area of the Qinghai Tibet Plateau, located at the junction of three counties, such as the Gansu and Zoni, Zoni and other counties. According to the present administrative region, it belongs to the Gannan Tibet in Gansu province. The village of Ni Ba, Zoni County, ethnic autonomous prefecture, consists of four teams and a large team; according to the traditional Tibetan region, it is subordinate to the zzai tribe, the forty-eight flag of zzai Tuba under the jurisdiction of Zoni Tusi, and is composed of four clan tribes. According to the sixth census, there are more than 200 families, more than 2000 people, and 100% are Tibetans and no other people. Ethnic composition. Animal husbandry is their most important means of livelihood, and the richness of natural resources, forestry is their most important sideline. But the whole car is not a vast area for herdsmen, high mountains, luxuriant trees, can be said to be a forest sea. So, with the population and the number of livestock. In the early 90s of the last century, every village in jiangche village and Chiba gully began to relocate his pasture in the form of the zhuoi Dadu Valley and the pasture in Minxian and Longxi. As the best way to get rich, the living standards of many families have improved obviously. But as time goes by, society changes, people's ideas are slowly changing. Now, buying Cummins to run and open business has become the most promising way for people to live here since last year. There are more and more people starting to sell all livestock at home, so the traditional way of life has changed significantly.
Yes, people's way of life can be said to have changed greatly, but their faith in religion remains unchanged. Jiangche village believes in the Tibetan Buddhist sect, but the green school is not the only religion they believe in, and there are also a large number of folk religions and religious beliefs of the benzism and the Ning Ma school. There is a fierce struggle between sects in the history of the exhibition, and it is rare for a variety of sects to coexist in a community, but not only does the different denominations coexist, but the people of different denominations can live in harmony. Even the religious people of different denominations will be invited to their own homes to read the practice. So far, there have been no religious beliefs except Tibetan Buddhism. For this reason, the religious beliefs here remain single and present a trend of coexistence of various religious beliefs within the Tibetan Buddhism. Teaching activities are present in our eyes.
The second chapter divides the funeral ceremony of jiangche village into the funeral procession, the funeral, the three stages after the funeral, the "Prayer (((?)" ", the mani assembly (?)", "the mani (?)" "," manga (?) "", "Dizon", "(?)" "," Yang ((?)) "" and other religious instruments. " This is a detailed description. Among them, "praying ((?)", "(?)" "," Yang "(?), and other ceremonies are done by special religious people, such as" zhba ((?) "" "" "" "" "Ogimba ((?)" "" and other special religious people; "mani assembly ((?)" "," (?) "," dense (?) "," "Dizon", "" "(?)" "" (() "" "" "and other ceremonies are completed by the ordinary villagers, mainly to recite the" six word true words "mainly. Secondly, especially the followers of the village of the village of Ning Ma," Ogimba ((?) "" and "AI (") "in the funeral ceremony of jiangche village, and other special ceremonies at the funeral ceremony, the funeral ceremony for the village of jiangche Village The process of the style is discussed in a comprehensive way.
In the third chapter, three funerals, such as celestial burial, cremation and field burial, are divided into two types: General funeral forms and special funerals, which are the main funeral forms of the village, which are the main funeral ways of the village, and a funeral party under the normal death of the people over thirteen years old. A burial, such as the death of a non infectious disease; a cremation is a special funeral mode for people over the age of thirteen in the village under abnormal death, such as the death of a murder weapon, which can only be held in a cremation instead of a celestial burial for a celestial burial platform; the wild burial is the funeral of the village for the death of the underage children at the age of thirteen. There is no special funeral ritual and process, so long as the body is transferred to a mountain that is deemed to be good.
The fourth chapter mainly discusses the changes in the funeral ceremony of jiangche village after the founding of new China and the reasons for these changes. From the 50s of last century to now, the most obvious change in the funeral ceremony of jiangche village is the change of expenses; secondly, the changes of some religious ceremonies during the funeral ceremony; after that, the funeral rites in the funeral ceremony are changed. The reasons for the changes in the funeral ceremony of jiangche village are expounded in four aspects, such as social environment, religious belief, economic level and traffic conditions.
The fifth chapter discusses the characteristics of the funeral culture of jiangche village from two aspects of the commonness and individuality of the funeral culture of jiangche village. First, the villagers' understanding and pursuit of the funeral are consistent with the spiritual world of the Tibetan nationality. They spend more money and material resources to pray for the dead, pray for the living and reduce their hearts. Secondly, the whole process of funeral ceremony in jiangche village is consistent with the funeral process of Tibetan nationality in addition to some subtle differences. In addition, jiangche village's understanding of the way of funeral is consistent with the understanding of the whole Tibetan nationality; at the same time, most of the changes in the funeral ceremony of jiangche village are also hidden. In the same commonality, the funeral ceremony of jiangche village also maintains its unique personality, which is mainly manifested in the choice of the funeral mode of the unnormal death in jiangche village and the religious ritual in the process of the funeral ceremony, the complexity, and the "passivity" of the funeral ceremony.
The sixth chapter is the summary of the full text. On the basis of the first five chapters, the paper expounds the role and significance of the funeral ceremony of jiangche village in the aspects of education, ethics, traditional culture and the psychological comfort of human beings, and makes a position on the funeral culture of the village. In addition to the children of thirteen years old in jiangche village, each of the dead should be in the 49 days after death. There must be a complete set of funeral rites that prevail in the local area. The funeral ceremony is dominated by two aspects, namely, tradition and belief. Both Buddhism and the Buddhist religion admit life and death. Therefore, the life and death view of the local people is influenced by the idea that "death" is not the end, but the beginning of another "birth", so they also pay great attention to it. The funeral ceremony will be carried out as a complete set of burial ceremonies for the dead. The funeral ceremony, to a certain extent, has become a vivid practice of religious thought. It is between the sanctity of "birth" and "death", and the funeral rites are not allowed to have any obvious changes to the funeral rites. To some extent, the funeral ceremony has been maintained to a certain extent by emphasizing traditional methods, but as the natural law of the world, the funeral ceremony of jiangche village cannot be changed without a trace of change, but the villagers' tradition of Funeral Rites has a certain inheritance, that is, the combination of tradition and invention. It is not difficult to find that the funeral culture has become the carrier of the Tibetan traditional culture through this article. Again, based on the purpose of the funeral ceremony of jiangche village, the funeral ceremony of the village is of great significance to the human psychological comfort. In the present age of abundant material and rich, "death" is the greatest source of human suffering and the bitterness of separation. The fear of death is perplexing everyone, so people have to put dying care on the agenda and expand their needs to study. But it is still difficult to solve the real problem. The fear and pain of death are still great, and the extreme things that happen are still increasing. But the Tibetan people are dead to the dead. In contrast to the many people in the world, they are very frank with the death of the world. It also leads to wonder all over the world. Through the funeral ceremony of jiangche village, it is not difficult for the Tibetan people to be able to treat the cause of death. Human death is only a change of body, so there is no need to be pained. Thus, it has a certain reduction in the pain of death. Therefore, the funeral ceremony is of great significance in human education, ethics, traditional culture and psychological comfort.

【学位授予单位】：中央民族大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：K892.4

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