850-859年科尔多瓦殉教运动探析

发布时间：2018-07-06 16:56

本文选题：科尔多瓦 + 殉教运动　；参考：《首都师范大学》2008年硕士论文

【摘要】： 中世纪西班牙的都城科尔多瓦是后倭马亚王朝的统治中心,更是著名的“三种信仰共存之地”。文化渗透、改宗、混合婚姻是9世纪科尔多瓦社会的三大现象。公元850年至859年,穆斯林统治之下的少数激进基督徒出于其尴尬的法律和社会地位,以及他们对当时社会现实的强烈不满激发对阿拉伯伊斯兰文化圈的主观抵制和避世心态,发生了殉教以及为此进行辩护的行为。对此,其他基督徒、穆斯林政府和伊斯兰教法学家都进行了不同程度的回应。本文的写作是期望通过描写基督徒的生存状况和9世纪科尔多瓦社会特点来探究殉教者的殉教动机和其他人对此次殉教不同反应的原因;同时,通过对这些不同“心态”和“反应”的描绘并结合社会现实来发掘多元文化共存状态下不同文化圈的自我调整和与他者文化相适应或排斥的本质特点。本文的写作由绪言、正文、结束语三部分组成,其中正文部分分成三个章节。第一部分为绪言,简单回顾了国内外的相关研究现状,在总结前人研究成果的基础上,比较系统地介绍了有关9世纪科尔多瓦殉教运动研究和中世纪西班牙民族-宗教关系研究的学术成果,以及学术界有关多元文化共存和互动现象所形成的一般看法,并就文章选题的研究意义和研究方法作了说明。第二部分为正文,分三章内容。第一章首先简单介绍科尔多瓦城内基督徒在穆斯林统治之下既尴尬又特殊的生存状态,主要就他们的法律和社会地位进行讨论。这些基督徒根据其宗教选择分成两类:新穆斯林和契约民,他们是殉教运动的主角。基督徒在穆斯林统治之下享受着有限的自由,其处境十分微妙。第二章就9世纪科尔多瓦的殉教运动进行了简单的描绘,其中列举了少数激进基督徒的殉教事迹并对他们不同的身份进行了分析:这些殉教者主要由教会神职人员、修道院修士和出身混合婚姻以及中途改宗的新穆斯林组成。重点介绍欧洛吉亚在此次殉教运动中从殉教支持者到辩护者最终成为殉教士的身份转变,阐述欧洛吉亚塑造9世纪科尔多瓦宗教迫害的辩护言论。第三章结合殉教运动和9世纪科尔多瓦社会特征,通过探析当时社会的文化渗透、改宗、混合婚姻三大现象来阐释殉教者的心态、其他基督徒对此次殉教淡然处之的态度以及穆斯林政府和伊斯兰教法学们的回应,并说明原因。基督徒在穆斯林统治之下的特殊身份,加上9世纪科尔多瓦的社会特点既阐释了殉教者参加殉教的心态和欧洛吉亚维护殉教,塑造宗教迫害环境的动机,又解释了其他基督徒对此次殉教无动于衷反应的原因。说明人们对殉教运动的不同反应都与他们的个人生存状况和社会现实有着不可分割的联系——一边是某些激进基督徒对阿拉伯伊斯兰文化圈的主观抵制和避世心态;另一边则是其他基督徒鉴于其特殊身份而期望享受有限却真正自由的务实心态。同时,穆斯林政府对此次殉教的反应也是在忽略殉教者的宗教动机而从控制内乱的角度出发,伊斯兰教法学家则是以此为契机制定法律整合科尔多瓦社会。这些“心态”和“反应”都说明在社会转型的大环境中,基督徒和穆斯林群体都存在着多元文化共存状态下的单一文化认同感和与他者文化的区别现象。第三部分为结束语:通过对这场殉教运动的探究可以发现,一方面,少数基督徒做出殉教的选择,并非出自完全的宗教信仰热情;他们只是企图从受阿拉伯伊斯兰文化吸引和坚持自身基督宗教信仰的尴尬境地中挣脱出来。那些旁观基督徒的务实和入世心态,也足以说明这场运动与当时的科尔多瓦社会现实有不可脱离的关系。该运动的爆发和结束都说明了文明接触过程中多元文化互动与交融这一不可遏制的趋势。另一方面,从基督徒和穆斯林有关这场殉教的不同反应中,也可以看出文化共存并非意味着文化宽容,多元文化共存状态下的单一文化认同感和与他者文化的区别,即“认同”与“认异”仍然存在于不同的文化圈中。9世纪科尔多瓦的殉教运动恰恰是反应了当时多元文化共存又互动,“认同”又“认异”的文化现象。
[Abstract]:Cordoba, the capital of Medieval Spain, was the dominant center of the post bonoya Dynasty, and the famous "place of three beliefs". Cultural infiltration, modification, and mixed marriage were the three major phenomena in the ninth Century Cordoba society. From 850 to 859, the few radical Christians under the rule of Muslims were out of their embarrassing law and society. The status, and their strong dissatisfaction with the social reality at that time stimulated the subjective resistance and the mentality of the Islamic cultural circle of Arabia, and have been martyred and defended for this. In this case, the other Christians, the Muslim government and the Islamic jurists have all responded to different degrees. Describe the living conditions of Christians and the social characteristics of Cordoba in ninth Century to explore the reasons for martyr's martyr's martyr's motive and other people's different reactions to this martyr. At the same time, through the description of these different "mentality" and "reaction" and social reality, the self adjustment of different cultural circles in the multi cultural coexistence state is explored. And the essential characteristics of adaptation or exclusion from other cultures.
This article is composed of three parts: the preface, the main body and the concluding remarks. The body part is divided into three chapters.
The first part is the preface, which briefly reviews the current research status at home and abroad. On the basis of summarizing the achievements of previous studies, this paper systematically introduces the academic achievements of the study on the martyr movement in Cordoba in ninth Century and the study of the relationship between ethnic minorities and religion in Medieval Spain, as well as the forms of multicultural coexistence and interaction in the academic circles. The general views and the research significance and research methods of the topic selection are explained.
The second part is the text, which is divided into three chapters.
The first chapter first briefly introduces the embarrassing and special existence of the Christians in Cordoba under the Muslim rule. They mainly discuss their legal and social status. These Christians are divided into two categories according to their religious choices: the new Muslims and the indentured people. They are the protagonists of the martyr movement. The Christians are ruled by Muslims. Under the limited freedom, the situation is very delicate.
The second chapter gives a simple description of the martyr movement in Cordoba in ninth Century. It enumerates the martyrs of a few radical Christians and analyses their different identities. These martyrs are mainly composed of church clergy, monastery and born mixed marriages and new Muslims changed in midway. In this martyr, Logiya transformed from the martyr supporter to the defender and eventually became a martyr's identity, explaining the defence of the ninth Century Cordoba religious persecution by Logiya.
The third chapter, combining the martyr movement and the social characteristics of Cordoba in ninth Century, explains the martyr's mentality through the analysis of the three major phenomena of cultural infiltration, transformation and mixed marriage at that time. Other Christians respond to the martyr's indifference to this martyr, the Muslim government and Islamic Sharia, and explain the reasons. The special identity under the rule of Cordoba, coupled with the social characteristics of the ninth Century, not only explained the martyr's martyr's mindset of martyr and the motive for the preservation of martyrs in Europe, the motive for creating religious persecution, but also the reasons why other Christians responded to the martyr's indifference. There is an inseparable relationship between individual survival and social reality - the subjective resistance and avoidance of certain radical Christians to the Islamic cultural circle in Arabia, while the other is the pragmatic mentality of other Christians who expect to enjoy limited but real freedom in view of their special identity. The reaction of martyrs is also to ignore the religious motives of the martyrs and from the angle of controlling the internal chaos. The Islamic jurists are taking this opportunity to formulate the law to integrate the Cordoba society. These "mentality" and "reaction" all indicate that there is a multicultural coexistence between Christians and Muslim groups in the great environment of social transformation. The identity of single culture and the difference from other cultures.
The third part is the end: through the exploration of this martyr, it is found that, on the one hand, a few Christians make a martyr's choice, not from a full religious belief; they are just trying to break out of the embarrassing situation of attracting and upholding the faith of the Islamic culture in Arabia. The apprentice's pragmatism and entry into the world is also sufficient to show that the movement has an inevitable relationship with the social reality of Cordoba at that time. The outbreak and the end of the movement illustrate the non containment trend of multicultural interaction and blending in the process of civilization contact. On the other hand, the different reflections on the martyr from the gadzers and the Muslims. It can also be seen that cultural coexistence does not mean cultural tolerance, the single cultural identity and the difference from other cultures in the coexistence of multicultural states. That is, "identity" and "recognition" still exist in different cultural circles in the.9 century of martyr in the.9 century, which reflects the coexistence and interaction of multiculturalism at that time, " The cultural phenomenon of "identification" and "recognisable".
【学位授予单位】：首都师范大学
【学位级别】：硕士
【学位授予年份】：2008
【分类号】：K551

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