“气”：对地方民众日常实践与仪式的研究
发布时间：2018-08-10 20:56
【摘要】：在田野调查的基础上，这篇论文首先应是一部关于地方民众实践的民族志。东明与沙窝的地理区位与地方性神话传说故事，为了解这一地区特有的黄泛区区位提供了重要的线索。基于地方民众日常实践与宗教信仰中对在地范畴、支配性象征符号“气”的认识与理解，论文在结论部分概括化为气的整体观。在地方社会中，它具备三个层面的结构性特征与意义。首先，它作为一种物质实体存在于人们生活的世界中，天之气、地之气与人之气是其三种不同的存在形态；其次，在物质意义的前提下，“气”具备个体文化意义和集体行动层面的社会意义，气性、运气和气数等词汇可以简洁表达出这方面的意思；再次，也是“气”最为重要的象征意义，它的特殊形态灵气与祖先承载了地方社会以家庭、家族结群的原则，地方社会传统的构建、地方认同感与地方政治权力的方面，还表现了公平、正义以及善恶是非的道德标准。“气”的概念还为地方人群宇宙观的构建提供了关键性的要素。地方民众围绕“气”而形成的这些综合性的观点可以称之为气的整体观。 论文中支持气的整体观的二级阐释性概念有：以气为基础构建的地方宇宙观、气的物质属性、个体文化和社会意义、作为气的特殊形态之灵气与祖先及其相关信仰中的意义。地方宇宙观的研究中又可以区分为人对身后世界认识的灵魂观、对地方空间认识的地方观、对时间运行的观点。人以对“气”的呼吸为生命的特征，一旦气断即是人亡，气断为气散，而非气无，故而人之气转变存在的形式成为灵魂。人的灵魂具有三重性，地方民众认为灵魂可以一分为三，即守尸魂、转生魂和阴间魂，三魂分别通过各自的方式与人、世界万物和阴曹世界打交道。人们对地方空间观的认识是具有地方中心性的，以沙窝庙碧霞元君为主神信仰构建的“北京城”让沙窝地方民众在意识模型中处于宇宙的中心位置。二十四节气是地方农作社会的时间意义，人们根据天时之气的变化与运行安排相应的农事活动。二十四节气只是地方社会中时间标识中的一种，它要结合农历和属相组成地方民众复合、循环的时间观。 “气”在人们的日常实践与用语中呈现出了它本身的物理属性，即它是一种物质的存在。天之气、地之气和人之气是对这种物质及其属性的基本认识，并以此为前提，人们构建了对“气”的个体文化和社会行动层面意义的认识。气性、赌囊气、运气、福气、霉气等表达的是气之个体意义；人气、气场和气数等概念又是它社会行动与集体表征层面上的用语。 在民间宗教的领域内，“气”的存在形态又产生了变异，它既能以灵气聚集而成为神明，又可以在人亡后成为祖先。论文重点考察了节庆仪式和信仰、崇拜的阈限中，人与神明、祖先、甚至世界万物的交融方式、过程和意义。通过神明求嗣，从而生养子孙后代，使自家的香火得以延续，不仅是人自身社会再生产的问题，它还与地方上祖先崇拜并接为一整套儒教孝道的体系，并标识了农村社会基本的组织原则——家族，并为家族的认同与整合提供象征性的宗教符号。农历三月初一日沙窝庙会传统的复兴与人们对庙会的积极参与行动，说明地方民众对地方历史感和地方的构建与认同中渐趋一致。神明的神判与个体通过礼仪中所负载的道德寓意以及公平、公正的理念，，为地方民众的正常生活提供了制度化的保障。另外，人们对神明世界的认识与想象中充满了地方政治权力的隐喻。 总之，气的整体观更能体现地方民众在地化实践中日常生活与宗教信仰并接为一的意义与面相。
[Abstract]:On the basis of fieldwork, this paper should first be an ethnography of local people's practice. The geographical location and local myths and legends of Dongming and Shawo provide an important clue to understand the unique location of the Yellow River Pan-area in this area. In the local society, it has three levels of structural characteristics and significance. First, it exists as a material entity in the world in which people live. The Qi of heaven, the Qi of earth and the Qi of man are three different forms of existence. On the premise of material significance, "Qi" has social significance at the level of individual culture and collective action. The words of "Qi", luck and Qi number can express this meaning concisely. Thirdly, it is also the most important symbolic meaning of "Qi". Its special form of inspiration and ancestors carry the local society with family and family groups. Principles, local social traditions, local identity and local political power also show the moral standards of fairness, justice, good and evil. The whole view of Qi.
The second-level explanatory concepts supporting Qi's holistic view include: local cosmology based on Qi, its material attributes, individual cultural and social meanings, inspiration as a special form of Qi and its significance in ancestors and related beliefs. The breath of "Qi" is the characteristic of life. Once the Qi is broken, it is the death of the human being, the Qi is broken, not the absence of Qi. Therefore, the form of human Qi transforms into the soul. The soul of the human being is triple, and the local people think that the soul can be divided into three parts, that is, guarding the corpse and turning around. People's understanding of the concept of local space is locally central. The "Beijing City" based on the belief of Bixia Yuanjun in Shawo Temple puts the local people in the center of the universe in the consciousness model. Section 24 Qi is the time meaning of local farming society. People arrange corresponding farming activities according to the change and operation of the weather and time. The 24 solar terms is only one of the time signs in local society. It should be combined with the lunar calendar and the affiliation to form a time view of local people.
Qi shows its physical attribute in people's daily practice and usage, that is, it is a kind of material existence. Qi of heaven, earth and people are the basic knowledge of this kind of material and its attribute. On this premise, people have constructed the understanding of the individual culture and social action significance of Qi. The individual meaning of Qi is expressed by the concepts of gas, luck, luck, and mildew, while the concepts of human spirit, gas field and gas number are also used in terms of social action and collective representation.
In the field of folk religion, the existence form of "Qi" has changed again. It can become a God by gathering the spirit and become an ancestor after the death of human beings. It is not only a matter of social reproduction, but also a system of Confucian filial piety, which identifies the basic organizational principle of rural society - the family and provides symbolic religious symbols for the identification and integration of the family. The revival of the Shawo Temple Fair tradition on the first day and people's active participation in the temple fair show that the local people's sense of local history and local construction and identification are gradually becoming consistent. In addition, people's understanding and imagination of the divine world are full of metaphors of local political power.
In a word, the overall view of Qi can better reflect the significance and face of the integration of daily life and religious belief in the practice of localization.
【学位授予单位】：上海大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：C912.4
本文编号：2176182
[Abstract]:On the basis of fieldwork, this paper should first be an ethnography of local people's practice. The geographical location and local myths and legends of Dongming and Shawo provide an important clue to understand the unique location of the Yellow River Pan-area in this area. In the local society, it has three levels of structural characteristics and significance. First, it exists as a material entity in the world in which people live. The Qi of heaven, the Qi of earth and the Qi of man are three different forms of existence. On the premise of material significance, "Qi" has social significance at the level of individual culture and collective action. The words of "Qi", luck and Qi number can express this meaning concisely. Thirdly, it is also the most important symbolic meaning of "Qi". Its special form of inspiration and ancestors carry the local society with family and family groups. Principles, local social traditions, local identity and local political power also show the moral standards of fairness, justice, good and evil. The whole view of Qi.
The second-level explanatory concepts supporting Qi's holistic view include: local cosmology based on Qi, its material attributes, individual cultural and social meanings, inspiration as a special form of Qi and its significance in ancestors and related beliefs. The breath of "Qi" is the characteristic of life. Once the Qi is broken, it is the death of the human being, the Qi is broken, not the absence of Qi. Therefore, the form of human Qi transforms into the soul. The soul of the human being is triple, and the local people think that the soul can be divided into three parts, that is, guarding the corpse and turning around. People's understanding of the concept of local space is locally central. The "Beijing City" based on the belief of Bixia Yuanjun in Shawo Temple puts the local people in the center of the universe in the consciousness model. Section 24 Qi is the time meaning of local farming society. People arrange corresponding farming activities according to the change and operation of the weather and time. The 24 solar terms is only one of the time signs in local society. It should be combined with the lunar calendar and the affiliation to form a time view of local people.
Qi shows its physical attribute in people's daily practice and usage, that is, it is a kind of material existence. Qi of heaven, earth and people are the basic knowledge of this kind of material and its attribute. On this premise, people have constructed the understanding of the individual culture and social action significance of Qi. The individual meaning of Qi is expressed by the concepts of gas, luck, luck, and mildew, while the concepts of human spirit, gas field and gas number are also used in terms of social action and collective representation.
In the field of folk religion, the existence form of "Qi" has changed again. It can become a God by gathering the spirit and become an ancestor after the death of human beings. It is not only a matter of social reproduction, but also a system of Confucian filial piety, which identifies the basic organizational principle of rural society - the family and provides symbolic religious symbols for the identification and integration of the family. The revival of the Shawo Temple Fair tradition on the first day and people's active participation in the temple fair show that the local people's sense of local history and local construction and identification are gradually becoming consistent. In addition, people's understanding and imagination of the divine world are full of metaphors of local political power.
In a word, the overall view of Qi can better reflect the significance and face of the integration of daily life and religious belief in the practice of localization.
【学位授予单位】：上海大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：C912.4
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