青海藏族阿柔部落社会历史文化研究

发布时间：2018-04-11 15:34

本文选题：青海 + 藏族　；参考：《兰州大学》2010年博士论文

【摘要】： 本论文以青海藏族土著游牧部落阿柔部落为研究对象,以祁连县阿柔部落为研究重点,对其历史、宗教、社会和文化首次进行了系统研究,对探究我国新时期藏族部落的沉潜与其传统文化的传承、保护与发展具有重要的参考价值。用历史文献法研究了该部落的族源与早期发展、分裂与迁徙以及阿柔三部的最终形成,厘清了其地理分布；对比研究了阿柔三部嵌入现游牧区域后的变迁。上部阿柔虽然由于迁入四川石渠县年代久远而逐渐融入了康巴文化,但该地区单一的民族人文环境使其传统文化保存完好,其宁玛派寺院阿日扎寺在当地社会、经济与文化领域发挥着重要作用；中部阿柔部落成为河南亲王属民后采用了蒙古族赞格制度,但同时也催化了该地区“蒙族藏化”的进程；祁连下部阿柔在与回、汉、蒙古、裕固、撒拉等民族的杂居环境中表现出了更高的汉化程度,同时也表现出强烈的对自己民族文化的保护意识。论文追溯了阿柔部落与八思巴、达赖喇嘛以及班禅大师之间的法缘及该部落高僧创建过的多座著名藏传佛教寺院；解读了其民间信仰和神山信仰中的原始遗留；以宁玛派寺院集团阿日扎寺和格鲁派帐房寺院阿柔大寺的创建与发展、寺院结构与学经制度、建寺模式与办寺理念为切入点,分析了寺院在我国现阶段所发挥的社会文化功能；对比研究了上部阿柔寺院教育的繁盛与学校教育的萧条以及下部阿柔的相反情况,两种教育模式之间的博弈表现出我国藏区在社会转型时期教育发展的必然趋势。用民族社会学的理论和方法研究了阿柔部落传统与现代的社会结构。我国部落制度于上世纪50年代废除后,部落实体表现出更多的社会与文化属性,与乡村制度的行政属性互为补充,形成现阶段我国藏区社会结构的二元特点。阿柔部落自上世纪80年代以来从传统草原部落游牧经济到半定居半游牧的社会转型将在2009年新一轮五年期集中定居项目中进一步深化,这将彻底改变其千百年来的生存方式和家居模式。用人类学的理论与方法以及田野调查法和口述史研究了阿柔部落物质文化与非物质文化的遗留与变迁。研究发现,其传统藏装正在趋于汉化,饮食结构趋于多元,交通工具摩托化,家居模式从游牧时期的离散到半定居时期的聚合,新时期多处定居点的分散形成聚合中的离散特点；其婚俗、丧葬习俗与民间禁忌来源于其古老的民间信仰与藏传佛教。以上研究突破了我国藏学界研究藏族部落只偏重历史的研究内容与研究手段的单一性,综合运用多种研究方法在历史与现实之间架起一座桥梁,对该部落的社会转型以及保存至今的民俗文化和民间信仰中原始遗留的研究在学术界尚属首次,构成一部完整的阿柔部落民族志。
[Abstract]:In this paper, the historical, religious, social and cultural history, religion, society and culture of Arou tribe, an aboriginal Tibetan nomadic tribe in Qinghai Province, are studied systematically for the first time, with the emphasis on the Arou tribe in Qilian County.It has important reference value for exploring the Shen Qian of Tibetan tribes in the new period and the inheritance, protection and development of their traditional culture.In this paper, the origin and early development of the tribe, the division and migration of the tribe and the final formation of the three parts of Arou are studied with the method of historical documents, and the geographical distribution is clarified, and the vicissitude of the three parts of the tribe embedded in the nomadic region is compared.Although the upper part of Arou gradually merged into the Kangba culture because of its long history in Shiqu County, Sichuan Province, its traditional culture was preserved in a single ethnic and cultural environment in the region, and its Nima-Mai temple, Ajza Temple, was in the local society.The economic and cultural fields play an important role; the Central Arrou tribe adopted the Mongolian Zangger system after becoming a member of the Prince of Henan, but at the same time it also catalysed the process of "Mongolian Tibetalization" in the region; in the lower part of Qilian, Ahrou was in the process of returning, Han, and Mongolia.Yugu, Sara and other ethnic groups in the mixed environment showed a higher degree of Sinicization, but also showed a strong sense of protection of their national culture.The paper traces the relationship between the Arou tribe and Basiba, the Dalai Lama and the Panchen Lama, as well as the famous Tibetan Buddhist monasteries created by the senior monks of the tribe, and interprets the primitive legacies of their folk beliefs and Shenshan beliefs.This paper makes a comparative study of the prosperity of the upper Arou monastery education, the depression of the school education and the opposite situation of the lower Arou education. The game between the two educational models shows the inevitable trend of the educational development in the Tibetan region during the period of social transformation.This paper studies the traditional and modern social structure of Arou tribe with the theory and method of national sociology.After the abolition of the tribal system in the 1950s, the tribal entities showed more social and cultural attributes, which complemented each other with the administrative attributes of the rural system, forming the dualistic characteristics of the social structure of the Tibetan region in China at the present stage.The transformation of the Arou tribe from a nomadic economy of traditional grassland tribes to a semi-settled and semi-nomadic society since the 1980s will be further deepened in a new five-year centralized settlement project in 2009.This will completely change its thousands of years of living style and home mode.This paper studies the material culture and immaterial culture of Arrou tribe with anthropological theory and method, field investigation and oral history.It is found that the traditional Tibetan clothing is becoming more Chinese, the diet structure is becoming more and more diverse, the vehicle motorization, and the household pattern from the nomadic period to the semi-settlement period of aggregation.The scattered formation of many settlements in the new period is characterized by their marriage customs, funeral customs and folk taboos derived from their ancient folk beliefs and Tibetan Buddhism.The above studies have broken through the singularity of the research contents and research methods of Tibetan tribes which focus only on history in the study of Tibetan tribes in China, and have built a bridge between history and reality by comprehensive use of various research methods.It is the first time in the academic world to study the social transformation of the tribe and the primitive remains of folk culture and folk beliefs which constitute a complete ethnography of the Arou tribe.
【学位授予单位】：兰州大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K28

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