《格萨尔王传》与多康地区藏族族群认同

【作者】 王蓓；

【导师】 叶舒宪；

【作者基本信息】 中国社会科学院研究生院 ， 比较文学与世界文学， 2011， 博士

【摘要】 论文以对《格萨尔王传》历史性的追问为起点,将《格萨尔王传》整体上视为多康地区藏族族群对自身集体记忆的历史表述,并基于这一认识探讨该族群如何通过史诗的历史叙事生成、维持和延续族群认同。“绪论”部分简要回顾了《格萨尔王传》从最初进入汉语学界视野到成为“中国史诗学”体系重要组成部分的历程,分析了“史诗”概念对“格萨尔”研究的指导思路和主要倾向的影响,其中重点关注了“格萨尔”历史研究的研究目的、核心问题、操作方法和面临的困境。从对学科史的回顾中生发出论文的问题意识,即,史诗之“史”意味着什么,或者说史诗的历史性何在。在借鉴当代历史学、社会学、人类学、民族学关于历史与“真实”、历史与神话、历史与集体记忆、历史表述与族群认同等问题的思考的基础上,论文对史诗的历史性加以重新定位。第一章表达了本文对《格萨尔王传》性质的基本认识,认为它是多康地区藏族族群的历史表述。为了阐明这一问题,论文分析了作为核心概念的“多康地区藏族族群”的内涵,追溯了《格萨尔王传》以及“格萨尔”文化和多康地区藏族族群所存在的特殊联系,解释了为什么可以把《格萨尔王传》视为一种历史表述。第二章和第三章分析作为历史表述的《格萨尔王传》通过文本内容和情节所呈现出的多康地区藏族族群社会生活各个方面的核心内涵与基本特质,以此作为该族群认同产生和延续的基础。第二章以《格萨尔王传》中反复出现的“马”和“箭”这两种物品作为研究对象,通过分析史诗中与其相关的情节内容和表述模式,发现它们所表达的青藏高原游牧社会特有的社会生活内涵和文化观念。第三章研究了“格萨尔”相关的宗教问题和口语文化问题,指出《格萨尔王传》呈现了多康地区民间社会的信仰兼容混杂的宗教文化状态,从史诗的情节表达和传承方式两方面分析作为该社会主导文化语境的口语文化。第四章探讨多康地区藏族族群认同边界的建构问题,剖析史诗的表述如何在“上、中、下”的空间结构中为本族群定位,怎样通过将四方四邻塑造为“四边四魔”而建构和维持族群分野,以及怎样在对众多“宗”的异族形象的想象中展现出视野不断拓展的世界观。总而言之,通过论文的主体部分的分析,可以看出,《格萨尔王传》的表述呈现并强化了多康地区藏族社会诸方面的核心内涵和基础特质,从而使人们产生对共享这些社会生活内容及其特点的认知,作为族群认同基础的彼此间的情感联系以及个体对群体的归属感由此生发;而另一方面,史诗通过对空间观、世界地理观的表达以及异族形象的建构,在本族与他族之间划立了认同的边界,将异己排除在外的过程同时也是自身的族群认同生成、维持和强化的过程。《格萨尔王传》的历史叙事通过以上基本方式与多康地区藏族族群认同建立联系。“结语”部分再次回应《格萨尔王传》的历史性问题,将其置于历史学研究的视野之中,尝试对史诗的历史叙事所呈现出的是什么性质的“历史”这一问题略加探索。《格萨尔王传》的历史叙事对应并非以记录重大政治、军事事件为内容的传统意义上的历史,它所形成的是一部拥有地方视角的关于社会生活总体的“小历史”。同时,《格萨尔王传》也是一部“神话历史”,此处并不是在西方历史研究语境中神话和历史概念相分离又重新聚合的意义上使用这个概念工具,而指的是,对于史诗流传区的朵康地区藏族族群来说,历史、神话、真实、当下等元素在《格萨尔王传》以及“格萨尔”文化中杂糅、扭结、交汇在一起,本身就是一个不可分割的整体。更多还原

【Abstract】 The dissertation starts from the inquiry about the historicity of The Life of King Gesar. It regards the epic as a whole as the historical representation of the collective memory of the Tibetan ethnic group in mdo-Khams area, focusing on the way of the forming, maintaining and continuing of the ethnic identification through the historical narrative of the epic.The Introduction briefly reviews on the course from The Life of King Gesar first entering the Chinese academia to being an important component of the Chinese Epic Research system. It analyzes the influence of the notion of“epic”on the direction and the mainstream of the research on the epic of Gesar, focusing on the aim, the core issue and the methodology of the historical research area, as well as the dilemma it confronts. The issue consciousness of the dissertation comes from the review, which is, what does the historicity of the epic mean. The dissertation reevaluate the historicity of the epic, taking reference from the discussion on the issues of the relationship between history and truth, history and myth, history and collective memory and between historical representation and ethnic identification from the angles of history, sociology, anthropology and ethnology.The First Chapter makes clear the basic recognition of the dissertation on the nature of The Life of King Gesar And maintains that it is a historical representation made by the Tibetan ethnic group of mdo-Khams area. In order to elucidate the issue, the dissertation analyzes the meaning of“the Tibetan ethnic group of mdo-Khams area”, illustrates the special relationship between the Gesar culture and the Tibetan ethnic group of mdo-Khams area, and explains why the epic could be regarded as a kind of historical representation.The Second and the Third Chapter analyzes the core meaning and basic characteristics of the social life of the Tibetan ethnic group of mdo-Khams area represented by the contents and plots of The Life of King Gesar, and takes them as the basis for the engendering and continuing of that ethnic group. The Second Chapter investigates into“the horse”and“the arrow”. By way of analyzing the relating contents and the mode of narrative of the epic, the dissertation finds the meaning of the social life and the cultural ideas peculiar to the nomadic society on the Qinghai-Tibetan Plateau expressed by them. The Third Chapter inquires about the issues of religion and orality related to Gesar epic. It holds that The Life of King Gesar represents the inclusive and intermingled religious cultural in the folk society of mdo-Khams area. By analyzing the plots of the epic and its disseminating paths, it also views orality as the dominant cultural context in that society.The Fourth Chapter discusses on the construction of the boundaries of mdo-Khams Tibetans’ethnic identification. It analyzes how does them locate themselves in the space structure of“the Upper, the Middle and the Lower”, how does them construct and maintain the differences between ethnic groups by way of transforming the Four-neighbors into Four-devils, and how does them show a world view that keep broadening by way of conjuring up numerous images of other ethnics.To sum up, from the analysis in the main part of the dissertation, one could find that the narrative of The Life of King Gesar represents and reinforces the core and basic characteristics of the Tibetan society of mdo-Khams area, which generates the recognition of the content and characters of the society. The emotional relationship and the feeling of belonging to the group are engendered from it. On the other hand, through the expression of their ideas on the space and the world geography as well as through the construction of the images of people from other ethnic groups, the epic draws a line between the self and the other. The process of eliminating the others is also the process of forming and reinforcing the self ethnic identification.The Conclusion part responds to the issue of the historicity of The Life of King Gesar. Laying the epic in the view of the historical research, the dissertation tries to probe into the issue of the nature of the history represented by the historical narrative of the epic. Instead of recording the influential political and military events, the historical narrative of The Life of King Gesar forms a“small”history about the total social life with a local view. Besides, The Life of King Gesar can also be regarded as mythistory. The usage of the notion does not mean the separation and reunite of myth and history as the concept has been used in the context of Western historical research, rather, it means that, to the Tibetan ethnic group of mdo-Khams area, the history, the myth, the truth and the present are intermingled, tangled and joint together. They are an inseparable whole originally.更多还原