形夷而心华：墓志资料中唐代非汉人的王朝认同

发布时间：2018-05-17 08:19

  本文选题：唐代 + 非汉人　； 参考：《中央民族大学》2013年博士论文

【摘要】：本文结合若千方入居内地非汉人的墓志资料的个案考察,以及统计的近四百方非汉人墓志资料的综合分析,主要探讨了唐代入居内地非汉人对唐王朝国家的认同问题。非汉人墓志包含了较为丰富的文化现象,如族源叙事模式、家族仕宦经历、族际通婚、宗教信仰、习儒科举及归葬合葬等,这些现象中表现了汉化的趋势,但不能用汉化来涵盖。本文试图揭示出这些文化现象中非汉人的王朝国家认同意识。入居内地的非汉人的王朝国家认同不同于当下的民族国家认同,而有其独特的历史语境与内涵,其体现的是王朝国家层面的认同,表现为政治上对朝廷和皇帝的忠诚,包括积极参与唐王朝国家的军事活动,担任宫廷侍卫武官,接受唐廷的赐姓,死后陪葬帝陵等,这种类型以西域胡人及北方突厥、契丹等入居内地相对较晚的非汉人精英为主,如研究中重点分析的西域疏勒人裴沙(644-724)、北方突厥人阿葛罗(688-726)等。或者通过科举入仕的方式积极融入唐王朝国家的官僚体系,担任王朝国家中央及地方的各级官吏,这在入居内地较早数量可观的鲜卑人及月氏后裔等群体中表现明显,如元邈(808-844)及归葬洛阳的支竦家族。另外,由于传统儒家文化及礼仪在唐王朝国家中的重要性,入居内地的非汉人群体对唐王朝国家的认同,亦体现在对这种儒家文化核心价值观念的皈依与认同上,比如通过丧葬活动中一些礼仪观念如家族观念、风水观念的习得与实践,婚姻方面对传统中原士族门第观念的效仿,而倾向与传统高门大姓缔结婚姻等,籍贯保留自身的地域特色,族源上对华夏始祖黄帝及炎帝的攀附等,这些现象表达了入居内地非汉人对王朝国家核心价值体系的接受与认同。此外,入居内地的非汉人王朝国家认同方面亦表现出多层次性,他们在对王朝国家政治忠诚和文化认同的同时,并没有完全放弃自身族群的历史记忆和认同,他们在墓志中对自身族属或族望的追述仍保持着自己的特色,婚姻方面某些非汉群体如粟特、突厥人中存在着较高比例的内部婚姻现象,说明在当时多族群交往互动的环境中,尽管具有一定的汉化趋向,族群间的界限还是相对清晰的。在本文的分析中,亦可发现入居内地非汉人对儒家文化及中国化佛教文化的吸收,逐渐改变乃至重组自身的集体记忆,这显示出认同是多层次的,具有可选择性和变化性。非汉人群体复杂多样,入居内地时间先后不等,既有汉代、魏晋时期进入内地的月氏、鲜卑等族后裔,也有主要在唐时期进入中原的突厥、粟特等非汉人群体,不同的经历和文化,亦影响到他们入唐后在内地的认同模式的差异。基于政治忠诚和文化归属的认同会随着政治军事形势的变化而变化。由于非汉人王朝国家认同主要体现在非汉人精英分子身上,他们有自身的利益追求,其对唐王朝国家政治及文化的认同是彼此双方力量互动与博弈的结果,双方力量的失衡及利益的变化都可能引发认同的改变。文中对突厥人、契丹人的认同变化的分析即可说明这种现象,以安史之乱为分界的汉与非汉关系的微妙变化亦可说明。非汉人的王朝国家认同作为一种主观意识,不排除结合历史文献的合理想象与建构,它与王朝国家的相关制度政策及政治形势的演变存在一定关联,本文亦试图揭示这种关系并简要分析王朝国家层面对非汉人认同的影响。为了说明和揭示清楚上面内容,本文的篇章结构如下:绪论,主要说明本论文选题的意义及学科研究现状,本研究涉及的认同、唐代非汉人及唐代王朝国家等相关核心概念的内涵。个案考察部分,共分三章,分别选取西域疏勒人裴沙墓志、突厥人阿葛罗墓志、粟特人安思温夫妇墓志及鲜卑拓跋后裔元邈墓志等,通过其相关问题的考释,如族属、仕宦、婚姻、丧葬等,指出其认同于唐王朝国家的具体方式,并厘清唐代非汉人汉化与文化认同,族群认同与王朝国家认同的辩证关系。综合分析部分共分三章,结合搜集整理到的400余方非汉人墓志及上面的个案分析,进行综合性的考察,重点就非汉人丧葬中的归葬现象、族源上华夷共祖与族际通婚现象、科举入仕等现象进行分析,指明这些现象与族群认同及王朝国家认同之家的内在关联。另一方面探讨影响非汉人王朝国家认同的因素及其历史演变情况。最后是结语及余论,对本文研究内容进行总结,并探讨特殊时期唐代非汉人王朝观念及认同的情况,以及唐末、五代及北宋非汉人王朝国家观念及其认同的演变。
[Abstract]:This paper, based on a case study of the epitaph information of the non Han people in the mainland of China, and a comprehensive analysis of the statistics about the epitaph of the non Han people, mainly discusses the identification of the non Han people in the mainland of the Tang Dynasty to the Tang Dynasty. The epitaph of the non Han people contains more abundant cultural phenomena, such as the ethnic origin narrative mode and the family officials. Experience, intermarriage, religious belief, Confucianism and funeral and burial, etc. these phenomena show the trend of Sinization, but can not be covered by Sinicization. This article tries to reveal the national identity of the Han people in these cultural phenomena. The national identity of the non Han people in the mainland is different from the national identity of the present. Its unique historical context and connotation embodies the national identity of the dynasty, showing the loyalty of the court and the emperor, including the active participation in the military activities of the Tang Dynasty, serving as a palace guard, accepting the surname of the Tang court, and burying the imperial mausoleum after death, such as the western region Hu, the northern Turkic, Qidan and so on. The relatively late Han people in the mainland were not the elite of the Han people, such as Pei Sha (644-724) in the western regions of the western region and the northern Turkic people of argor (688-726), or the bureaucratic system of the Tang Dynasty by the imperial examination and the official officials at all levels in the central and local areas of the dynasty, which was very early in the mainland of China. The Xianbei people and the descendants of the descendants of the moon are obvious, such as the Yuan Dynasty (808-844) and the branch family in Luoyang. In addition, because of the importance of the traditional Confucian culture and etiquette in the Tang Dynasty, the recognition of the non Han people in the mainland to the state of the Tang Dynasty is also reflected in the conversion and recognition of the core values of the Confucian culture. In the same way, such as the acquisition and practice of some etiquette concepts such as the family of funeral activities such as family concept, the idea of Feng Shui, the imitation of the concept of the traditional Chinese scholars in the Central Plains, and the tendency to marry with the traditional high family name, the native place retained its own regional characteristics, and the origin of the ethnic origin of the Chinese ancestor Huang Di and Yan Di, etc. It expresses the acceptance and identification of the non Han people in the mainland of the mainland to the core value system of the dynasty state. In addition, the non Han Dynasty's national identity in the mainland is also multi-level. At the same time, they do not completely abandon the historical memory and identity of their own ethnic groups at the same time, and they are in the epitaph. Some non Han groups such as millet and the Turkic people have a high proportion of internal marriage phenomenon, which shows that in the environment of the multi ethnic group interaction at that time, the boundary between ethnic groups is still relatively clear. It can also be found that the non Han people in the mainland have absorbed the Confucian culture and the Chinese Buddhist culture, gradually changing and reorganizing their collective memory. This shows that the identity is multilevel, selective and varied. The descendants of the ethnic group, such as Xianbei and other ethnic groups, also have the Turkic chiefly in the Central Plains during the Tang Dynasty. The different experiences and cultures of the non Han people, such as sim, also affect the differences in the pattern of identification in the mainland after their admission. The identity based on political loyalty and cultural ownership will change with the changes in the political and military situation. The same mainly embodied in the non Han elite, they have their own interests, and their identity to the politics and culture of the Tang Dynasty is the result of mutual power interaction and game. The balance of power and the change of interests may lead to the change of identity. The analysis of the identity change of the Turkic people and the Khitan people in this article is to say that The subtle changes in the relationship between the Han and the non Han dynasties can also be explained in this phenomenon. The national identity of the dynasty of the non Han people, as a subjective consciousness, does not exclude the rational imagination and construction of the historical literature, and it has a certain connection with the evolution of the related institutional policies and political forms of the dynasty. In order to explain and reveal the above content, the structure of this article is as follows: introduction, the main description of the significance of the topic and the research status of the subject, the identity involved in this study, the connotation of the core concepts related to the non Han people and the Tang Dynasty state in the Tang Dynasty. The case study is divided into three chapters, which are divided into three chapters: the epitaph of Pei Sha in the western regions, the epitaph of the Turkic people argor, the epitaph of the milieu ansiw and the descendants of the descendants of Xianbei Tuo Tuo Tuo, such as the family, official, marriage, and funeral, such as family, official, marriage and funeral, etc., to point out the specific ways of their identity in the Tang Dynasty and to clarify the non Han Dynasty in the Tang Dynasty. The dialectical relationship between people's Sinization and cultural identity, ethnic identity and the national identity of the dynasty. The comprehensive analysis part is divided into three chapters. Combined with the collection and collation of more than 400 non Han people's epitaph and the case analysis above, a comprehensive investigation is carried out, with the emphasis on the burial phenomenon in the burial of the Han people, the origin of the family and the intermarriage between the Chinese and the Yi people, and the imperial examination. On the other hand, we discuss the factors that affect the national identity of the non Han Dynasty and their historical evolution. Finally, the conclusion is the conclusion and the remaining theory, summarizes the content of this study, and discusses the concept and recognition of the Tang Dynasty in the Tang Dynasty. The same situation, as well as the late Tang Dynasty, the Five Dynasties and the Northern Song Dynasty, the Han Dynasty, the concept of national identity and evolution.
【学位授予单位】：中央民族大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：K877.45;K242
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本文编号：1900642