尔卜羌寨村民的神圣感

发布时间：2018-01-07 18:30

本文关键词：尔卜羌寨村民的神圣感　出处：《中央民族大学》2011年博士论文　论文类型：学位论文

【摘要】：本论文是一篇研究四川茂县尔卜羌寨村民神圣感的民族志。论文的主旨是在田野调查的基础上,从当地村民主位的神圣感的角度出发,来理解他们的观念世界,进而阐释他们的社会文化。论文先是介绍了尔卜寨的地理位置、村落格局、资源状况、生计方式等基本情况。接着叙述当地的起源神话,包括世界的起源、人类以及羌族等族群的产生、五谷与衣裳等文化事项的来源、当地村落名称的来历等起源性的神话故事。然后是通过对当地的端公作法事时所请的神灵入手,来介绍当地的神灵以及分析神灵体系的结构。从他们的神灵结构中可以了解到,当地人的世界的空间结构其实就是他们的神灵体系的结构,也就是说神灵的等级结构构成了世界的等级结构。当然他们的神灵体系和结构并不是仅仅存在于大脑之中,通过对他们的现实生活中的神圣空间的描述,可以知道观念与现实是大致一致的。接下来是介绍当地人的世界中的诸多生命形态。除了神灵以外,他们的世界里还生存着龙族、动植物、人类、邪物等生命。这些生命之间是有关联的,而且往往还有各种变化,比如动植物通过修行就可以成精乃至成仙成神,而人类也一样有多种的状态与变化比如在死后可能变为鬼,也有可能变为神,在某些特殊条件下还可能变为妖精等等。从他们的生命形态中可以知道,当地人的世界其实是一个开放的世界体系。在明了了当地人的世界的源起、结构与其中的生命形态之后,论文开始集中于对当地人的生活的介绍。首先是介绍他们的最主要的生活场所家宅,文中叙述了家宅的详细的修建过程、家宅的空间格局以及与家宅相关的几个仪式。从中可以了解到他们的家宅是神、人、畜同居的场所,是抵御外界各种邪物侵害的堡垒,实际上也就是一个缩小版的当地世界体系。接下来是叙述当地人人生中最为重要的三大人生礼仪：结婚、生育与死亡。通过对这三大人生事件的过程与相关习俗的介绍,可以知道当地的社会是如何构成的,也还可以知道他们的这些事件都是涉及到神灵、邪物等存在,并非是单纯的家庭性的世俗事务,而是社会性的神圣事件。此外,从这些事情当中,也可以清楚地了解到当地人的宗教观念的驳杂与混融的特性。最后论文总结全文的内容,得出结论：当地人的神圣观念的最大特点是多重混杂。当地人的神话、神灵体系以及生命形态构成了他们的观念世界中的世界体系。当地人就生活于这个带有神圣性的世界之中。这些神圣观念对当地人生活产生了重要的影响,为他们的生活赋予了意义。然而更为重要的是,无论是他们的神圣观念还是他们的生活实践,都明显地显示出了当地神圣感的多元混杂。由此也可以推论出,尔卜寨所代表的藏彝走廊不仅是民族的走廊,也是宗教史的走廊。更进一步的推论是,宗教观念的多重混杂应该是全人类社会文化的特征。
[Abstract]:This thesis is a study of Sichuan Maoxian village villager Harb sacred ethnography. The main purpose of the paper is on the basis of field investigation, starting from the local villagers sacred sense of thematic perspective, to understand the concept of their world, and then explain their social culture.
This article first introduced the Harb Walled Village pattern, geographical location, resources, basic livelihood. Then describes the local origin myths, including the origin of the world, human and Qiang ethnic group, and the source of grain such as clothes culture matters, such as the origin of the name of the local village of origin myth then through the ritual. The local time of the end of the public spirit of please to introduce the structure, local deities and spirits. From the analysis of system structure of their gods can understand that the space structure of the local people of the world is their spirit system, that is to say the hierarchical structure of the gods the hierarchical structure of the world. Of course, the gods system and the structure of them is not only exist in the brain, according to their real life in the sacred space description, can know the concept and The reality is roughly the same. The next is the introduction of many forms of life of the local people in the world. In addition to the gods, their world is living with dragons, plants and animals, human evil life. These are related to life, and there are often various changes, such as animals and plants by means of practice can fine and even become immortal into a God, and the human is the same as in a variety of state and changes after the death can become ghosts, also may become God, in some special conditions also may become a fairy and so on. We can know from their life, the local people of the world is an open the world system.
In the clear origin of local people in the world, after which the structure and form of life, the paper began to focus on the lives of local people. The first is to introduce the most important place in the lives of their homes, are described in the paper are with the construction process, the spatial pattern of home and several ritual and home related. We can know that their home is God, people, animals living places, is to resist external variety of evil against the fortress, in fact it is a smaller version of the local world system. The following is the three important life etiquette as the most local people in life: marriage, birth and death through. The process of the three life events and related practices introduced, can know the local society is how to form, also can know the events they are related to the existence of evil spirits, etc., is not simple The family of the worldly affairs, sacred events but social. In addition, from these things, also can clearly understand the local religion complex and mixed characteristics.
Finally the paper summarizes the content, draw the conclusion: the biggest feature is the sacred concept of local people. Local people multi hybrid mythology, gods system and life form the concept of the world in their world system. The local people live in this world with the divine nature. The sacred concept has an important influence on the life of the local people, gives meaning to their life. However, more importantly, whether it is their sacred concept or their life practice, can clearly show the local multi mixed sense of the sacred. It can also be inferred, on behalf of the Harb Zhai Tibetan Yi Corridor is not only a national the corridor is also the history of religion corridor. Further inference is that religion should be characteristic of multiple confounding the whole human society culture.

【学位授予单位】：中央民族大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：C95

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