【作者】 田夏彪；

【导师】 张诗亚；

【作者基本信息】 西南大学 ， 教育学原理， 2011， 博士

【摘要】 现代化、全球化这一不可避免的进程中,民族文化还要不要认同?如何认同?教育既是文化的组成部分,也承担着传承与创新文化的重任,它要以怎样的形式才能更好地促进民族文化认同的良性发展?这是当下民族教育与民族文化发展面临的一个严峻而迫切的问题。本研究以大理白族为个案,研究的问题在于大理白族学生为何能在区域范围内相对较好地适应主流学校教育系统?为何以主流文化为主的学校教育并没有造成大理白族学生及社会成员的本民族文化认同危机?基于问题的回答,本研究运用文献法、历史研究法对大理白族文化认同及教育发展的纵向历史进行梳理和剖析,并在对大理白族学生文化认同现状、大理白族学校教育发展现实情况、大理白族校外“文化心理场”进行田野考察的基础上,就教育与大理白族文化认同发展关系进行探究,本研究得出以下结论：一、社会历史进程中大理白族形成了文化认同的“复合基因”,其文化认同体现出开放性与民族性辩证统一的历史特征。而大理白族历史教育机制为其文化认同“复合基因”的形成提供了重要保障。首先,教育文化生态条件。自然地理环境方面,古代西南丝绸之路和茶马古道交汇于大理,以及怒江、澜沧江、金沙江几大水系纵贯南北,为大理白族与其他族群文化的交流、融合提供了客观的自然地理环境基础：人文环境方面,大理白族族源及文化的多源性使其文化发展溶合了多元的外来文化血液。同时,南诏、大理国地方民族政权建立后,积极推行汉文化教育政策,而中原王朝为了治理西南地区,加强与边疆地区的经贸往来,也不断将汉文化推向大理地区,这为大理白族民众学习各种汉文化提供了开放、包容的主观人文基础。其次,互补的教育结构条件。教育内容方面,大理白族教育内容“儒、释、道、‘土’”多元兼具,为其文化发展杂糅了多种文化因子；教育形式方面,“释儒”结合的佛寺教育形式使大理白族民众深受儒家思想和佛教教义的双重熏陶而培育了其“双重性格”；教育形态方面,制度化教育与习俗教育的共生共荣使得大理白族民众能够兼受主流文化和本民族文化教育,从而保持其文化认同的民族性。总之,大理白族在其互补的历史教育机制作用下形成了文化认同的“复合基因”,这一“复合基因”在当下大理白族学生及社会成员身上依然发挥效用,它作为一种种群心理特质或思维方式促使白族学生及社会成员积极主动地学习和认同主流文化,并在认同主流文化的过程中将其整合改造而保持民族文化个性。因此,大理白族文化认同“复合基因”形成与历史教育机制的关系给我们这样的启示,多元共生教育是时下或未来大理白族文化认同良性发展的教育应然选择。二、大理白族学生文化认同发展过程中,学校教育和校外“文化心理场”共同发挥了效用,二者客观上起着一种互补作用,但这种互补作用处于一种分离状态,也即学校教育和校外“文化心理场”之间并没有形成整合关系。大理白族中小学校以“升学考试”为其主导价值,学校并没有开展民族传统文化的教育教学,学生在学校中更多获得的是以国家课程为主的主流文化价值。与此同时,大理白族学生通过其身处的融自然与人文为一体的,包括了居住环境、人生礼俗、宗教信仰以及其它文化事像构成的“文化心理场”的参与、熏陶而强化了对本民族文化的认同。校外“文化心理场”在强化大理白族学生民族文化认同上有着独特的教育内涵和特征,其教育内涵表现为：人与自然方面,“崇敬自然,效法求美”。人与社会(人)方面,“亲仁善邻,以和为贵”。人与己方面,“生的入世,死的出世”；而“开放性”、“生活性”、“活动性”、“综合性”是其强化大理白族学生民族文化认同所具有的教育特点。因此,从大理白族学校教育、校外“文化心理场”与学生文化认同发展的关系可以看出,二者在学生文化认同构建上缺一不可,但双方对大理白族学生文化认同发展的作用不应是平行无关的,它们之间需要形成和谐的互补关系。就大理白族学校教育来说,它是从外植入的,内容主要以代表国家主流文化价值的课程为主,缺少了民族传统文化内容,这就要求其有必要从校外的“文化心理场”中吸收民族文化元素,有目的地对学生进行民族传统文化教育；而校外“文化心理场”在强化学生民族文化认同上具有独特的教育内涵和特征,理应受到重视和合理保护而成为学校教育之外促进学生文化认同发展的重要教育力量。总之,学校教育与校外“文化心理场”的互补整合在大理白族学生及社会成员良性文化认同构建中具有极其重要的作用。三、现代化、全球化冲击下,大理白族文化认同的“工具化”倾向日益凸显,其“根基性”不断弱化,大理白族学校教育、校外“文化心理场”各自内部都存在着发展的危机,具体表现为：大理白族族际文化交往的“表层化”；大理白族传统文化生活的“简易化”；大理白族学校教育的“单一化”。因此,大理白族文化认同要得以良性发展,必须建立起学校教育和校外“文化心理场”的“共生共谐”机制。“共生”指校外的“文化心理场”要有生存的空间,对其不仅仅是开发和利用,应该有相应的教育来予以保证,这些教育须由学校、政府、社区等共同来予以扶持；就学校来说,需要将部分“文化心理场”内容整合进学校教育教学中,有目的、有计划地强化学生的民族文化认同。“共谐”指校外“文化心理场”的不同内容须采取不同方式加以保护,而非一刀切,统统走以盈利为目的的“现代化”发展道路,这也要给予相应的教育保障,通过学校、政府、社区力量的协调互补而为其提供不同的生存空间,进而发挥其对大理白族学生及社会成员良性文化构建的合力。而要实现这一“共生共谐”互补机制目标,需要采取相应的策略措施：首先,增强校外“文化心理场”对大理白族学校教育的基础意义,包括两大方面：大理白族学校教育由“效率为先”向“以人为本”转变；大理白族校外“文化心理场”向学校教育整合渗透。其次,营建“政府、学校、社区”协调参与的大理白族文化认同“复合基因”生长环境。对政府部门而言,需要采取的举措有：确立学校教育与“文化心理场”共促文化认同的教育观念；形成“政府+民间”和“空间景点+时间民俗”的传统文化保护体系；凸显“民族文化”在学校教育评价制度中的地位。对学校和社区来说,二者之间要形成积极联动关系：教师借助社区资源提高民族传统文化素质；民族文化教育空间由“课堂”向社区延生；学校、社区联合建立民族文化保护及研究组织。综上所述,现代化、全球化冲击之下,包括大理白族在内的少数民族文化认同需要形成自觉,在经济、科学技术上积极赶上主流文化发展步伐,同时又能坚守自我民族文化之个性。而要达成这一理想,当下的民族教育必须要作出反思与变革,学校教育在积极整合“文化心理场”资源的基础上,政府、学校、社区等要共同参与到学校教育和“文化心理场”的发展中来,使民族教育摆脱推动文化认同发展上所存在的意识上“非自觉”和结构上“短视器用”的弊病,相反形成有利于民族文化认同良性发展的学校教育与校外“文化心理场”之间“共生共谐”教育机制。更多还原

【Abstract】 In the inevitable process of modernization and globalization, whether national culture also need to be identified and how to identify? Education is not only an integral part of culture, but also undertakes the important task of culture heritage and innovation. What form it should take to promote benign development of national culture identity? This is a severe and urgent issue in the development of national education and national culture needs facing nowadays. This study, taking Dali Bai national cultural identity as a case, explains the question why Dali Bai students can be relatively well adapted to the education system of mainstream school within regional context? Why the school education dominated by mainstream culture did not cause the crisis of its own cultural identity for both Dali Bai students and members of society? Based on answers to the questions, the study adopts literature, historical research methods to analyze Dali Bai cultural identity and longitudinal history of educational development, as well as explores the relationship between education and development of Dali Bai cultural identity. Through field investigation for current situation of Dali Bai students’cultural identity and the educational phenomenon as Dali Bai’s cultural psychology field outside school, it can be concluded as the following:1. Dali Bai shapes composite gene of cultural identity in the process of social history, which reflects dialectical unity of openness and nationality as its historical features. Dali Bai’s mechanism for historical education provides an important guarantee for its formation. First of all, the ecological conditions of educational culture. Dali lies intersection of the ancient Southwest Silk Road and Tea Horse Road, and Nu jiang, Lancang jiang and Jinsha jiang River runs through from south to north, provides an objective basis in natural geographic environment for cultural exchanges and integration among Dali Bai with other ethnic cultures. As for human environment, Dali Bai ethnic origin and culture of multi-sources make their cultural development fusing multiple foreign culture of blood. As Nan Zhao, Dali national government were established, they actively implemented education policy of Chinese Han culture. For sake of governing southwest areas, strengthening economic and trade exchanges with the border areas, Zhongyuan dynasty thus continue to push Chinese Han culture to Dali, which provides an open and subjective human basis for Dali Bai people learning Han culture.Secondly, the complementary conditions of education structure. In aspect of education contents, Dali Bai were possessed with Confucianism, Buddhism, Taoism, "Tu" nationality, which conserve a variety of cultural factors for its cultural development. On education forms, Dali Bai Buddhist temple education in the form of Buddha and Confucian combining cultivated its dual character by dual influence of Confucianism and Buddhism doctrine; For education ideology, symbiosis and harmonic of institutionalized education and custom education make Dali Bai people accept both mainstream culture and national culture, so as to maintain the national character of cultural identity. In short, under the effect of complementary education mechanism of history, Dali Bai’s composite gene of cultural identity was formed, which is still effective for Dali Ba; students and members of society today. They took the initiatives to learn and identify mainstream culture promoted by the composite gene as a psychological trait or ways of thinking of species, but also it was integrated and transformed and maintain the personality of national culture in the process of identifying mainstream culture. Therefore, the relationship between formation of composite gene of Dali Bai cultural identity and historical education mechanism enlightens us that multi-symbiosis education should be natural choice for benign development of Dali Bai cultural identity nowadays or in the future.2. Both school education and culture-psychology field outside school be commonly effective in the process of Dali Bai students’cultural-identity development, and play complementary roles objectively but in a state of separation. That is, no integrated relationship between them. Primary and secondary schools in Dali Bai take entrance examination as its dominant values, instead of conducting training and teaching in national traditional culture. Dali Bai students get more mainstream cultural values mostly based on national curriculum inside school. Meanwhile, through the participation and strengthening of culture-psychology field, including the living environment, life customs, religion and other cultural things, the national culture identity of Dali Bai students was reinforced. Cultural-psychological field has unique education connotation and feature, its education connotation performance is in respects to man and nature, man and society (people), people and himself. Therefore, the relationship between Dali Bai school education, cultural psychology field and the development of students’ cultural identity reveals that the former two respects are indispensable, but their roles in the latter should not be irrelevant in parallel, they need to create a complementary relationship in harmony. Dali Bai school education, which is implanted from the outside, mainly to represent the value of the national curriculum-based mainstream culture, being lack of national traditional culture contents, it requires absorbing elements of national culture from cultural psychology field, to implement national traditional culture education for the students. Thus, with unique educational contents and features in strengthening students’cultural identity, it deserves more attentions and rational protections for promoting the development of students’ cultural identity as important educational forces. Anyhow, the complementary integration of school education and cultural- psychology field has significant roles in building benign culture identity of Dali Bai students and community members.3. Under the impact of modernization and globalization, the tool tendency of Dali Bai cultural identity has become increasingly prominent, and its foundation tendency was weakening. There exist the crisis of development for both school education and cultural-psychology field. The specific performances are:surface change in Dali Bai ethnic culture exchanges, simplified Dali Bai traditional culture life, and simplification of Dali Bai school education. We must establish a symbiotic and harmonic mechanism between them for the benign development of Dali Bai cultural identity. Symbiosis refers to having a living space for cultural-psychology field, not just for development and using, it should be guaranteed by means of appropriate education, including school education; Harmony refers to taking different measures to protect different contents of cultural-psychology field. To achieve this target, appropriate strategy need to be made as the follows. On one hand, to enhance fundamental significance of cultural-psychology field to Dali Bai school education. On the other hand, to build growth environment for composite gene in Dali Bai cultural identity by coordination of government, schools, community. As far as the government department is concerned, they need to take some measures, including establish education concept of promoting cultural identity by common efforts of school education and cultural-psychology field; To shape protection system of traditional culture as government plus folk and space attractions plus time folk, and highlight the position of national culture in evaluation system of school education. Schools and communities should create a positive linkage with each other. Teachers can improve the quality of traditional culture by means of community resources;Space of national culture and education can be extended to the community by the classroom. Schools and communities can establish organizations of national culture preservation and research by joint efforts.To sum up, under the impact of modernization and globalization, national culture identity including Dali Bai ethnic minority need to develop a self-awareness, and catch up with the pace of mainstream culture in economy, science and technology, while sticking with the personality of its national culture. In order to achieve this ideal, the national education today must be reflected and transformed. School education, based on resources integration of cultural-psychology field, should jointly participate in promoting school education and cultural psychology field with government and communities, to make national education out of the existing shortcomings as un-consciousness in awareness and short-sighted for abuse in structure. On the contrary, a symbiotic and harmonic educational mechanism will be established which is conducive to the sound development of national school education and cultural-psychological field.更多还原