从域外文献看十到十三世纪中国的民族认同

发布时间：2018-09-18 18:42

【摘要】：10——13世纪的中国社会是一个动荡发展的历史过程,晚唐五代十国时期中国南北局势纷乱,政权更迭不休,各民族纷纷卷入战争的洪流之中。在战争中,游牧民族与中原农耕民族不断发生碰撞与交流,导致民族居住地域的迁徙与变化,出现了民风民俗的流变与融合现象,极大地促进了民族观念的认同,带动了民族融合的族际渗透,形成了少数民族汉化、汉族少数民族化、少数民族少数民族化的历史现象。除契丹、汉、党项、女真、蒙古族所建立的辽宋夏金元政权之外,还有甘州回鹘、高昌回鹘、西辽、喀喇汗国、吐蕃和大理等少数民族政权先后并存,为求得政权的生存和发展,各统治阶级之间进行多方位的征伐、俘掠、通婚。民间交流也十分频繁,普通民众为了谋生或者逃避赋税、战乱,也常常背井离乡或越境经商,出现了频繁的、大量的人口交叉流动现象,汉族与少数民族之间、少数民族与少数民族之间出现了大面积的杂居共融现象。但是需要注意的是这一时期文外文献的记载者都是中国各民族以外的外国人,各自生活的特定环境和因此形成的特定观念决定了他们对中国人民及中国文化的观察和描述都异于中国的传统记载。以看待中国的宗教为例,从宗教归属感上来讲,在外来人眼中,中国人绝大部分是“偶像教徒”,是他们自身宗教以外的“异教徒”,因此一些风俗习惯在他们看来也是极为不合适的。这些记载都是以第三者的视角来描述记叙的,不少地方直接言及“他们”“中国人”“大多数汉人”“蛮子”“契丹人”“偶像教徒”等,都与中国传统古籍文献表现出了巨大的文化视角差异。同时这些外国文献为欧洲社会了解中国的社会制度、文学艺术、哲学思想、民情风俗等提供了更好的平台,对中国的了解不是虚无缥缈的传说与听闻,而是实实在在的文字记载。中国在欧洲诸国眼中成为一个拥有悠久历史文化传统、高度发达的物质文明、高尚的道德哲学和以此为基础的优越的社会制度的理想社会,在物质层面的“中国神话”的基础上,西方中国形象在精神层面上也更加清晰起来。
[Abstract]:The Chinese society in the 10th and 13th centuries was a turbulent historical process. During the five dynasties and ten Kingdoms of the late Tang Dynasty, the situation between the north and the south of China was chaotic, the regime changed endlessly, and all nationalities were involved in the torrent of war. During the war, the nomadic people collided and exchanged with the farming nations of the Central Plains, which led to the migration and change of the inhabited areas of the nationalities, and the phenomenon of the change and fusion of folk customs and folk customs, which greatly promoted the identification of the national concepts. It promotes the interracial infiltration of ethnic integration, and forms the historical phenomenon of minority nationality's nationalization, Han nationality's minority nationality and minority nationality. In addition to the Xia, Jin and Yuan regimes established by the Qidan, Han, Dangxiang, Nuzhen, and Mongolians, there are also the Ganzhou Uighur, the Gaochang Uighur, the Western Liao, the Kara Khan, the Tubo and the Dali ethnic minority regimes. In order to achieve the survival and development of the regime, the ruling classes carried out multi-directional recruitment, captivity and intermarriage. Folk exchanges are also very frequent. In order to earn a living or to avoid taxes, the ordinary people are often displaced from their homes or to do business across the border, and there is a frequent, large number of population cross-flows, between the Han and the ethnic minorities. There is a large area of coexistence between ethnic minorities and ethnic minorities. However, it should be noted that in this period, the non-literate documentaries were all foreigners from all ethnic groups in China. The specific environment of their respective lives and the specific concepts they form determine that their observation and description of the Chinese people and Chinese culture are different from the Chinese traditional records. Take China's religion as an example. In terms of a sense of religious belonging, in the eyes of outsiders, most of the Chinese people are "idolatrists" and "heathen" outside their own religions. Therefore, some customs and habits are also extremely inappropriate to them. These records are all described from the perspective of a third party. Many places speak directly about "them", "Chinese", "most Chinese", "barbarians", "Khitan", "idolatry", and so on. Both of them show great cultural differences with the traditional Chinese literature. At the same time, these foreign documents provide a better platform for European society to understand China's social system, literature and art, philosophy and customs, etc. The understanding of China is not illusory legend and hearing. It's a real written record. In the eyes of the European countries, China is an ideal society with a long historical and cultural tradition, a highly developed material civilization, a noble moral philosophy and a superior social system based on it. On the basis of material Chinese mythology, the image of western China is clearer in spirit.
【学位授予单位】：西北大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：K23

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