布朗族民间信仰的功能研究

【作者】 安静；

【导师】 杨筑慧；

【作者基本信息】 中央民族大学 ， 民族学， 2012， 博士

【摘要】 功能主义理论认为社会结构中的每个单元都有其各自的功能,且部分的功能是为整体服务的。民间信仰作为布朗族社会文化中的重要组成部分,不仅积极的与其他社会文化事项互动,还具有多重社会功能。基于此认识,笔者选取了布朗族社会中与民间信仰关系最为密切的四个因素：生态环境、生计方式、日常生活和社会组织,分别讨论了民间信仰与各个因素的关系,探究民间信仰如何与之互动,从而揭示民间信仰在当代布朗族社会中的功能。全文建立在文献研究和田野调查的基础上,共由六章组成。第一章详细的交代了本文的选题缘由、研究动态、研究思路和研究方法等,并简单介绍了布朗族和田野点老曼峨村。为了清晰而全面的介绍布朗族的民间信仰,第二章概述了布朗族民间信仰的内容,其中主要包括信仰对象,如自然崇拜、鬼神崇拜和祖先崇拜；仪式,如人生礼仪和农耕礼仪；宗教禁忌和巫师等。另外,结合西双版纳布朗族地区佛教与民间信仰的融合现状,笔者在第二章介绍了佛教与民间信仰的关系。自此,布朗族民间信仰的全貌得以呈现,为之后四个章节的论述奠定了基础。从第三章开始至第六章,笔者详细地分析了民间信仰和生态环境、民间信仰和生计方式、民间信仰和日常生活以及民间信仰和社会组织四对关系。就民间信仰和生态环境而言,布朗人长期的生存实践逐渐形成了传统的知识体系,它不仅约束了人的行为还能帮助人更好的适应自然,民间信仰作为传统文化的一部分也起到同样的作用。民间信仰逐渐演变为一种观念意识,形成了布朗人亲近自然、保护自然的生态观,有效地促进了人与自然的良性循环。从某种程度说,民间信仰具有维护生态环境的功能。就民间信仰与生计方式而言,民间信仰历来是布朗人生产活动中的重要组成部分,在刀耕火种式的传统生计方式下更是如此。布朗族在砍地、烧地和耕种之前都需要得到神灵的许可和庇护,加之鬼神观念己深入人心,生产祭祀在当下生产活动中仍十分常见。但新兴的茶叶经济避开了民间信仰的传统观念,涌现了人与茶新型的人地关系。民间信仰面对这一变化略显无助,出现了随着生计方式变迁而被逐渐边缘化的趋势。就民间信仰与日常生活而言,它是四组关系中结合最为密切的一组。民间信仰与日常生活已粘连得十分紧密,深具民俗性特征。无论是衣食住行医或是人生礼仪,亦或岁时节庆与社会交往,都与民间信仰有着千丝万缕的联系。可以说,民间信仰保障了日常生活的正常运转,并在其中发挥了安慰心理、帮助人生转型、重申社区价值观及协调人际关系等多重功能。就民间信仰与社会组织而言,民间信仰是传统社会组织正常运转的信仰基础,传统的“头人制”和家族“嘎滚”的延续都蕴涵着祖先崇拜的内容。当代政府基层组织作为村寨管理的主体,在村寨管理中遇到诸多新问题。所以,传统社会组织在沉寂多年后回归村寨社会,成为政府基层组织管理村寨的好帮手,究其原因是它特有的组织、协调和管理的社会功能,而民间信仰则是它回归的基础和保障。最后,结合以上论述,笔者综合分析了民间信仰在新时代所具有的维护生态环境、解释与认知、心理慰藉、社会整合、文化交流与传承等多重功能,由此而维系了布朗族社会的正常运转。更多还原

【Abstract】 Functionalism takes the view that every institute in social system have functions, and all partial functions contribute to whole social system. As one important part of Blang people’s social culture, Folk belief is not only interacting with other social cultures actively, but also has multiple social functions. Based on this understanding, I chose four factors:ecological environment, livelihood mode, daily life and social organization, which have close relationship with folk belief in Blang society. After that, I discussed fork belief and four factors separately, and study how they interact with each other, therefore, proclaim the function of fork belief in modern Blang society.This paper is based on literature research and field work, which consisted by six chapters. The first chapter introduces background information, such as topics reason, relevant research dynamic, research thought and methodology, either the brief description of Blang and field:Laoman’e village. In order to present Blang fork belief clearly and comprehensively, the second chapter introduces the content of Blang fork belief, which contained worship object, such as nature worship, spirits worship and ancestor worship, etc; Ritual, such as passage rite and cultivate ritual; And religious taboo and wizard. Furthermore, the last part of the second chapter introduces relationship between fork belief and Buddhism while Theravada Buddhism and fork belief is integrated in Xishuang’banna. Finally, Blang fork belief is clear and comprehensive. From the third chapter to the sixth’s, I discussed four relations in detail, which are fork belief and ecological environment, fork belief and livelihood mode, fork belief and daily life, fork belief and social organization. As far as the first relation is concerned, long-term existence practice gradually formed Blang people’s traditional knowledge system, which is not only constraining human’s behavior but helping human with adaptation. Fork belief is one part of traditional culture played the same role. However, thousands of years’living practice transferred fork belief into a kind of understanding and notion, which is forming Blang people’s ecological perspective of close to nature and protecting nature, which created a beneficial circle between human and nature. In this sense, fork belief has the function of maintenance of ecological environment. As far as the second relation is concerned, fork belief is always the most important part of Blang people’s production, especially in the traditional way, such as slash-and-burn cultivation. At that time, Blang people need spirit’s permission and protection before cutting trees, burning trees and cultivating. Worship is very popular in Blang’s production till now because of the deep supernatural concepts. Nevertheless, booming tea economic does not follow the traditional way and it generates a new man-land relationship. Fork belief shows weakness in this change, and it gradually be marginalized with the change of livelihood mode. Fork belief and daily life is the closest relationship in four. Fork belief adheres with daily life intimately, and it shows fork character. Not matter clothes, food, house, transportation, medical care or passage rite, or festival and social interaction; they all tie to fork belief. Therefore, fork belief guarantees the daily life and has social functions, such as psychological comforting; helping with the transition, reiterating community values and coordinating relationships.As far as the fourth relation is concerned, fork belief is a base of the operation of traditional social organization. Both "headman system" and the last of family "Ga Gun" contain the ancestor worship. As the main body of village management, modern government primary organization meets some new problems. Therefore, traditional social organization is returned after silent many years and becoming a good assistant of government. The reason of its return is who has special social functions, such as organization, coordination and management; moreover, the fork belief is the base and guarantee of its return.In the last part, I proclaimed the multiple functions of fork belief in modern society on the base of comprehensive research. There are maintenance of the ecological environment, explanation and acknowledge, psychological comfort, social integration, cultural communication and heritance. All of those functions keep the regular operation of Blang society.更多还原