彝族生物多样性智慧及其农业生产实践研究

  本文关键词：彝族生物多样性智慧及其农业生产实践研究，由笔耕文化传播整理发布。

        生物多样性为人类提供供给、支持、调节和文化服务,维系着人类的生存和发展,然而随着工业化、城市化、农业现代化进程的推进,生物多样性却出现了前所未有的危机。西方传统人与自然两分的自然观念及其技术应用是这一危机的根源,解决这一危机需要转变西方传统观念,建立尊重自然,人与自然和谐的环境伦理,不同于西方的文明为这一转变提供了思想源泉和知识动力。彝族是我国第六大少数民族,主要分布在云南、贵州、四川、广西四省区。彝族族源主体是以游牧为生的羌人,在广泛的民族交融与分化中,彝族族群得以形成,采集、狩猎、农牧兼营成为其生产方式。金沙江南北两岸,北纬22°-29°、东经98°-108°之间,海拔在1500-3000米的山区是彝族主要分布的地区。这一地区有着广泛的环境多样性、植物多样性和动物多样性。虽然彝族聚居地区自然环境不同,文化交流和发展不平衡,但长期依赖于自然的生产生活形成的独特自然观念和农业生产方式却有效地维护了其生存环境的生物多样性。由于彝族地区树木丰富,长期生活在多树的环境,彝族人深切地感受到了森林对于人、对于动物、对于大自然的重要性,体会到树是人类生存和大自然生机勃勃的基础,在彝族的自然观念中,天地万物就来自于“树”的变化,一棵“梭罗树”成为了天地万物之源。万物因“梭罗树”而生,也禀受了来自“梭罗树”的生命特征,这一特征突出地表现为万物都有播种、发芽、开花和结果的生命循环。万物接受着“梭罗树”的生长调控,地上树木承接着“梭罗树”的作用。生命的灵魂来自于树,由于树木对于灵魂的重要性,人和万物的生存都离不开树。树木不仅是自然万物生命的根源,更是人类生产和生活的依据。神对这个世界的调控与树木的作用形成了统一,人们对神的敬仰和期望,直接表现为对树的崇拜和祭祀,树成为了各种神的化身和象征。彝族地区有丰富的树木,也有丰富的动物。在彝族看来,各种自然存在物在具有树木特点的同时,也具有动物的特性。自然事物不仅具有与动物相同的身体结构,也具有其雌雄相分、生长发育和交配繁衍的特点。相配是事物生长发育的本能,自然界中各种事物都要相配或出嫁,但相配并不局限于同种同类事物之间,彝族人认为不同种类的事物也能够、也要相配。不同事物的相配使自然事物之间相互依赖,一种事物的相配为其他事物的繁衍发展创造了条件。不同事物的相配可以实现事物之间的互补与协同,从而更有利于相配双方的生存。自然万物的繁衍发展依赖于生物多样性的共生共存,因此,相配给予了自然以稳定的存在,通过同种和不同种事物的雌雄相配,自然世界形成了一个统一的有机整体,在这一整体中,万物各得其所,有序而稳定。一个稳定的世界也是一个平衡的世界,在彝族看来,这种平衡并非绝对的均匀,而是最大化多样性的共存。通过对自然事物存在数量和比例进行控制,让万物各有所得,使各种不同的事物获得生存的保障是自然平衡的要求。在彝族看来,各种大小、形状、方位、重量、功能等差异的存在都是自然事物之间相互制约平衡的需要,在自然的平衡中,不仅那些对人有用的事物要存在,那些凶猛的动物,甚至一些对人类生活有害的事物也是自然平衡中不可或缺的。要维持万物之间的平衡,就需要对各种自然事物的生存范围包括神灵的行为活动有所限制。人的发展就是一个人与自然、人与人平衡的过程,在这一过程中,人类生存对环境多样性的认识与利用、农业生产对自然开发的限制和约束就是彝族人与自然平衡的结果。在生物多样性自然观念的指导下,彝族形成了独特的农业生产活动,以“树”为基础的农业生产、协同合作的生产方式以及农业生产中的生物多样性技术是其生产的特占在彝族看来,“粮”的概念并不局限于农作物和畜牧养殖品,野生植物和动物也是“粮”的重要组成,森林资源不论作为食物的保障还是经济收入的来源都有着重要作用。利用野物对食物的依赖性将森林环境中牛、羊、马、猪等野物驯化,彝族发展了畜牧养殖,而山地中丰富的草木又使野外放养成为了彝族畜禽养殖的主要方式。畜牧养殖的兴旺是以树木为表征的牧神或山神等神灵保护和作用的结果,也是彝族放牧活动对草木生长的有效维护。以“树”为象征的神灵维持着彝族畜牧养殖与自然的平衡。为保障作物生产的顺利进行,农作生产从耕作、播种、病虫害防治到收获都离不开树木的作用。自然资源是彝族农业生产的基础和条件,但在利用自然环境的农业生产中,彝族人并不单纯从自然中获取利益,通过采集狩猎、作物生产、畜牧养殖与自然的协同,对山地、森林和野生动物的合理利用不仅保障了农业生产的进行,也维护了其生存地区的生物多样性。在彝族农业生产中,不仅作物生产、畜牧养殖成为了自然植物生产和动物生产的有机组成,畜牧养殖与农作生产这两大生产活动也在与自然环境的协同中互为作用,共同发展,畜牧生产既是食物生产的组成,也是农作生产发展的必要条件。彝族农业生产中既有作物生产与畜牧养殖的配合,也有人与人之间的劳动合作,这种生产合作广泛存在于男女、家庭、村社、地域以及各民族间,合作不仅是合理分配劳动力,提高农业生产率的重要手段,也是对环境多样性充分利用的要求。利用山地多样性环境,彝族农业生产呈现出结构和品种的多样性。彝族不仅有林业生产、作物生产和动物生产,在具体的生产活动中,通过环境和生产的协同,种植与养殖的协同,彝族地区作物生产不论是动植物生产品种,还是生产技术都具有生物多样性。利用混作、间套、套作、换种等方法,彝族人利用不同环境尽可能多的种植多种作物,与此同时,配合作物生产,彝族动物生产也具有多样性,其畜牧养殖既包括利用坡地杂草的水牛、黄牛、山羊、绵羊、驴、马、骡、兔以及各种野生动物,也包括利用农副产品的猪、狗、鸡、鸭、猫等,利用多种动物的混牧以及对不同动物群体的管理是其实现多样化畜牧养殖的有效方法。多样性的农业生产带来了彝族生产工具的多样性,彝族人不仅针对动植物生产的工具多样,生产工具制作与利用方式也具有生物多样性。彝族自然观念和农业生产源于对其生存环境的认识和利用,随着现代农业科技和市场经济的发展,这种观念和技术逐渐显示出了对环境、生物多样性维护以及经济发展的价值。与西方科技人与自然主客二分,人具有主宰自然权力的伦理价值不同,彝族将树作为自然万物之本,人类虽然也有自己的权力,但树木才是这个世界的控制者。由于万物是与人相同的生命存在,自然的繁衍是人类繁衍的基础,人们在利用自然谋求生存的同时,也具有维护生物多样性的责任和要求。尽管农业生产生活总是不可避免地对自然改造以适应人类的需要,但由于彝族对自然资源有节制的使用,农业生产中通过多样化的生产结构和种养殖技术维护生物多样性,其农业生产尽可能地避免了对自然的过度开发。随着传统自然观念的消退,彝族地区农作生产方式发生着改变,片面发展农作生产导致的森林大量砍伐、集约化耕作方式带来的水土流失、单一作物的规模化种植导致的化肥农药广泛使用以及畜牧养殖对商品价值的追求带来的是灾害性气候频发、滑波泥石流不断、野生动物的消失、畜禽品种的退化和农业生产成本的提高,由此而产生的是彝族地区的贫困。在生物多样性保护与生存发展的困境中,传承和发展彝族传统生物多样性智慧及其农业生产对彝族地区生物多样性保护和经济发展的价值日益显现。利用传统生物多样性观念,在彝族聚居地区恢复以生物多样性为基础的传统宗教信仰活动,开发森林产品,发展林下种植养殖,建立林业-种植业、种植业-畜牧业以及农业-工业的良性循环,发掘传统荞及野生近缘种特色农产品的商业价值,利用传统合作关系建立新型农业股份合作发展规模化经营将是彝族地区生物多样性维护和社会经济发展的选择。

    Biodiversity can provide human beings with supply, assistance, adaptation, and cultural services, and maintain the survival and development of mankind. However, with the rapid development of industrialization, urbanization, and agricultural modernization process, biodiversity has been in an unprecedented crisis. Western tradition believes of nature and its technology applications are the root of this crisis. The crisis address needs to change the traditional Western belief and establish ethics of respect for nature, harmonious environment of man and nature. In this process, different civilization provides a source of ideas and knowledge power.Yi is the sixth largest minority nationality, mainly distributed in Yunnan, Guizhou, Sichuan, and Guangxi provinces. Yi’s clan mainly derived from a nomadic Qiang people and the ethnic group to be formed in a wide range of national exchanges differentiation. Acquisition, hunt, agricultural and animal husbandry has become the main mode of production. Yi people mainly live in both north sides and south sides of Jinsha River, with north latitude22°-29°, east longitude98°-108°, and between1500-3000meters above sea level. The localities have the extensive environmental diversity, plant diversity and animal diversity. Depending on the life of nature, Yi formed its unique natural concept and mode of agricultural production. By this way, Yi people have maintained their living environmental biodiversity.Living in the tree flourishing environment for a long time, Yi deeply felt the importance of forest for humans, animals, nature, and realized tree is the foundation of human survival. In Yi’s natural sense, everything originated in the tree’s change, a "Thoreau tree" is the source of everything in the universe. All things were born by "Thoreau tree", endowed the prominent characteristics of life cycle such as sowing, germination, blossom and bear fruit, and controlled by the "Thoreau tree". In Yi’s sense, trees play the role of "Thoreau tree", the soul of beings is from it. Because of the importance of trees to the soul, and the survival of all things is inseparable from the tree. All kinds of vegetation is not only the source of all things in the universe, but also the basis of human production and life. God’s dominance of the world and the role of trees are unified. People’s respects and expectations to God directly show tree worship and sacrifice. Tree became the various incarnations and symbol of God.Because of the existence of many kinds of animals in their enviroment, thus in the Yi’s sense, all sorts of natural things have not only the characteristics of trees, also the characteristics of animals, have not only the same physical structure as animals, also its male and female phase and characteristics of growth and development. Matching is the instinct of things’ growth and development, all kinds of things in natural world needs to match or to get married, but match is not limited to the same things. Yi thinks different kinds of things are also able, and need to match. Matching of different things leads to their interdependence, which provides conditions for other things’ reproduction and development. Reproduction and development of all things in nature depend on the coexistence and symbiosis of biodiversity. Matching can realize complementary and synergy between different things, thus more conducive to the survival of both sides matched. Therefore, matching makes the nature existence stable, through matching male and female of the same and different kinds of things. All things in the natural world are integrated into an unified organic whole, in which every unique thing is in his proper place, and is orderly and stable.A stable world is a world of balanced diversity, and the balance is not absolute uniform, but maximum coexistence of diversity. Based on the control of reasonable quantity and proportion of existing natural things, the survival security for all kinds of things is the requirement of the natural balance. In the Yi’s sense, the differences of size, shape, orientation, weight, function of natural things are needed to restrict each other. Some useful things, even some harmful things for human beings, such as the fierce animals, are also indispensable in holding a natural balance and stability. To maintain the balance between things, Gods’ and natural things’ survival scope and activities need limited. Everything with its right has its limitation. Human’s development is a natural balance process of man and man, and man and nature. In this process, diversity of living environment cognized and utilized, which is a results of balance between Yi and nature. Under guidance of the natural concept of biological diversity, Yi formed its unique agricultural production activities based on the notion of "tree". The cooperative mode of production and the diversity of production technology are the characteristics of agricultural production.In the Yi’s perspective, the concept of "food" is not limited to crops and livestock breeding products. Wild plants and wild animals are also an important component of the "food". The forest resources either as a food demand or economic source of income, still play an important role. Through wildlife’s dependence on food, cattle, sheep, horses, pigs in forest were acclimatized, Yi’s the animal husbandry and aquaculture were developed, and rich vegetation in hills made field stocking the main way of Yi’s livestock and poultry breeding."Tree" as the symbol of God maintains the Yi’s animal husbandry, aquaculture and the balance of nature. The prosperity of animal husbandry and aquaculture is a results of the protection from Shepherd God or Mountains God as the representation of trees, but also Yi grazing activities on vegetation growth. Due to trees as a base of life existence, ensuring the smooth conduction of crop production from farming, growth, harvest to the prevention and control of plant diseases and insect pests is inseparable from the action of trees. The management of forest resources and the utilization of farming are the production security.Natural resources is the base and condition of Yi’s agricultural production. But in the utilization of natural environment, Yi not only profits from the natural, farming production also plays a role to the reproduction and development of natural plant and animal. Yi’s hunter-gatherer, crop production, animal husbandry and aquaculture have formed the natural coordinated unification, achieved natural coexistence and mutual benefit. With the natural synergy, Yi’s crop production, animal husbandry and aquaculture become the organic composition of natural plant production and animal production, and both livestock breeding and farming production in production activities with the natural environment interact with each other, jointly developing. Animal husbandry production is not only the composition of food production, but also the necessary condition of development of farming production. In Yi’s agricultural production, both the coordination of crop production, livestock breeding, and the coordination between people, which is not only a reasonable distribution of labor force, an important way improving agricultural productivity, also the requirement of various kinds of resource utilization in agricultural production. The coordination exists widely in men and women, family, village, regional and ethnic groups. The special mountainous environment of diversity results in the diversity of Yi’s agricultural production structure. In farming production, through the synergy of environment and production, planting and breeding, both crop varieties and production technology have biological diversity in Yi region. The diversity of farming production leads to the diversity of animal husbandry and aquaculture. Yi’s animal production includes both buffalo, cattle, goats, sheep, donkeys, horses, mules and rabbits grazing on sloping field, also the pig, dog, chicken, duck, cats, etc. and various kinds of wild animal breeding. The mixed animal husbandry according to group management is Yi’s characteristics of poultry birds breeding. The diversity of Hunter-gatherer, planting and breeding makes Yi’s production tools diverse, demonstrating the manufacturing and use of diverse production tools.Yi’s natural concept and agricultural production mode originating from the understanding and utilization of the environment in which they live, along with the development of modern agricultural sci-tech and market gradually showed its values on the development of environmental and biological diversity protection and economy.Being different from the western ethical value of sci-tech and natural dualism of subject-object, the tree as natural things of the present, its growth and recovery is a life survival of requirements. All things are regarded as the same life existence as human. Natural reproduction is the basis of human reproduction natural control, human rights restrictions, maintenance of the diversity of life, both human survival requirements, but also the responsibility of human nature. This value constitutes the basis of the Yi regional biodiversity maintenance. Agricultural production is always inevitably the natural transformation in order to adapt to the needs of human beings, but because of the restraint in the use of natural resources, Yi agricultural production tries to avoid the over-exploitation of nature. Biodiversity agricultural production structure of Yi benefits the economic development while safeguarding the biodiversity environment. With the concept of traditional nature notion diminishing, the Yi areas of agricultural production has undergone significant change, such as deforestation, single large-scale cultivation of the crop in agricultural production, changes in farming practices, the widespread use of chemical fertilizers and pesticides. The commercialized farming has brought frequent disastrous climate, soil erosion, loss of wildlife, livestock and poultry species, degradation and improvement of agricultural production costs. This generated the Yi region’s poverty. In the survival and cultural heritage, the value of the traditional Yi biodiversity wisdom and its agricultural production on Yi regional economic development is becoming apparent. Under the guidance of biodiversity values, it will be the befitting choice for Yi regional biodiverstiy protection and socio-economic development that the restoration of biodiversity based traditional religious activities, the exploration of forest products, the development of the forest planting and breeding, the establishment of harmonious cycles of forestry fanning, farming-animal husbandry and agricultural-industrial benign, exploration of the commercial value of the traditional buckwheat and other wild relatives and the use of traditional cooperation between the establishment of new agricultural cooperative sharing and the scale of operations.

彝族生物多样性智慧及其农业生产实践研究

目录4-6摘要6-9Abstract9-13绪论14-40    一、选题的依据和意义14-25    二、国内外相关研究概述25-35    三、研究方法与资料来源35-37    四、研究主要内容、结构、创新和不足37-40第一章 彝族概况40-76    第一节 彝族族源及其历史变迁40-53    第二节 彝族聚居地区的自然地理53-64    第三节 近现代彝族地区社会经济状况64-76第二章 以“树”为依据的世界76-110    第一节 “树”衍生的万物76-88    第二节 “树”赋予的生命88-99    第三节 “树”调控的世界99-110第三章 “相配”的万物110-142    第一节 万物都要“相配”110-120    第二节 “相配”与万物的繁衍120-131    第三节 “相配”与万物的存在131-142第四章 “平衡”的世界142-174    第一节 多样性的“平衡”142-152    第二节 自然万物的平衡152-161    第三节 人与自然的平衡161-174第五章 以“树”为基础的山地农业174-206    第一节 以“树”为根本的采集与狩猎174-184    第二节 以“树”为保障的畜牧养殖184-194    第三节 以“树”为条件的作物生产194-206第六章 协同合作的农业生产206-238    第一节 农业生产与自然的协同206-217    第二节 作物生产与畜牧养殖的协同217-227    第三节 农业生产中的劳动合作227-238第七章 农业生产中的生物多样性238-272    第一节 种植业中的生物多样性238-249    第二节 畜牧养殖中的生物多样性249-260    第三节 生产工具中的生物多样性260-272第八章 彝族生物多样性观念与生产的传承和发展272-318    第一节 彝族生物多样性观念的现代价值272-289    第二节 彝族传统农业生产的现代价值289-301    第三节 彝族聚居地区的未来发展301-318参考文献318-332致谢332-334攻读学位期间发表的学术论文目录334

  本文关键词：彝族生物多样性智慧及其农业生产实践研究，由笔耕文化传播整理发布。