【作者】 谭莉；

【导师】 杨昌勇；

【作者基本信息】 西南大学 ， 教育学原理， 2012， 博士

【摘要】 蚕丝文化在中华民族文化中占有十分重要的地位,在生产、文学、艺术、民俗中都有其不同的表现内容及形式。在传统的农耕社会中,以丝绸作为物质载体体现在传统文化礼教中的“礼”具有一种等级性。然而,这些体现在传统文化礼教中“礼”的等级性在白裤瑶社会中是不存在的。与传统的农耕社会不同,白裤瑶并非定居农耕的典型民族,它是游耕民族。那么,在这样一种系统之中形成的蚕丝文化对其社会成员来说具有怎样的价值和意义,是本研究的核心问题。从这个核心问题出发,本研究需要解决的问题有：白裤瑶蚕丝文化具体体现在哪些方面,是怎样运用的?白裤瑶蚕丝文化对人的发展是否产生了深刻影响,具有什么样的教育价值?与传统农耕社会的蚕丝文化相比,白裤瑶蚕丝文化具有什么样的特点,它又是怎样生成的?基于以上思考,本研究从白裤瑶蚕丝文化的田野调查出发,以贵州省黔南布依族苗族自治州荔波县瑶山瑶族乡为主要考察点,并结合在广西省河池市南丹县里湖瑶族乡和八圩瑶族乡的考察,遵循结构功能主义的范式,运用文献法和质的研究方法,坚持主客位相结合的原则,深入挖掘了白裤瑶蚕丝文化所蕴含的教育价值。本研究首先简要介绍了白裤瑶的历史源流以及白裤瑶的自然、社会和精神环境,揭示了白裤瑶蚕丝文化所依托的外部文化生态系统；接着对白裤瑶蚕丝文化的内容做了详尽考察,发现白裤瑶蚕丝文化主要体现在生产生活、古歌、传说以及婚礼和葬礼的仪式中；以白裤瑶蚕丝文化传承的内容为出发点,分别分析了蚕丝文化在日常生活,即生产生活中和古歌、传说中的教育价值、在婚礼中的教育价值及在葬礼中的教育价值；在此基础上,继而分析并总结出白裤瑶蚕丝文化的特点及成因,并得出了如下结论：一、白裤瑶蚕丝文化的起源与信仰有关。从考古、文献资料和人类学三个方面可以证明。考古发现,在白裤瑶岩洞葬残留的尸骨中,仍然可见残绸缎片和白裤瑶妇女的残裙。文献资料中诸多涉及中国南方喀斯特地区的历史文献中有不少关于当地居民使用蚕丝或野蚕丝做装饰的记载。本研究的田野调查发现,白裤瑶的蚕丝文化在物质、制度、精神文化方面均有体现。第一,从物质文化层面来看。白裤瑶有适合蚕丝文化生存的自然地理环境,且白裤瑶妇女的裙子上缝制有一圈蚕丝裙边。第二,从制度文化层面来看。白裤瑶蚕丝生产采取的是自给自足的生产方式,不以经济价值为目的,而且在白裤瑶的婚礼和葬礼仪式中均有蚕丝(或蚕茧)的运用。第三,从精神文化层面来看。在婚礼仪式中,蚕丝作为一种生育和婚姻幸福美满的符号表现,体现了白裤瑶的生育信仰和婚姻价值观；在葬礼仪式中,蚕丝作为一种灵魂和孝道观念的符号表现,体现了白裤瑶的生死观和灵魂信仰;在古歌、传说中均有关于蚕的来源,且与鬼、神有关,也有白裤瑶妇女将寄生于枫木上的野蚕驯化为家蚕的历史。由此可见,蚕已经从其生命的自然属性转向了人的生命的社会属性,正是白裤瑶通过蚕的符号意义来传承的一种信仰。二、白裤瑶蚕丝文化具有族群认同的教育价值。通过对白裤瑶蚕丝文化的田野考察以及分析可以看出,白裤瑶蚕丝文化的传承是以蚕丝为主线,将其历史文化、民族特征、民族习俗等附着于白裤瑶蚕丝文化上,通过生产生活、生育、婚姻、死亡等生命成长的各个环节,使其从自然人完成到社会人的转变,即从人的自然属性到社会属性的过渡。实现了对白裤瑶蚕丝文化的民族记忆和信仰的传承,体现了日常生活中教人向“学”、日常生活中教人向“善”、对生命的认识与思考、对性别角色的塑造与强化、对生与死的沉淀与关照、孝道教育的继承与发扬,从而培养了白裤瑶成员的族群意识和族群情感,并明确了其族群身份,加强了其民族认同感和凝聚力,维系了族群的社会功能,个人的精神需要得到了极大的满足。白裤瑶蚕丝文化的传承方式灵活多样、与他们的生活习俗融为了一体。家庭、集会、仪式等是蚕丝文化传承的主要途径,也是他们习得社会经验的主要教育场所。因为白裤瑶是一个有语言而无文字的民族,蚕丝成为文化传承的有效载体,作为一个形象、直观的方式为民族成员提供了一个意义体系,这种文化传承借由民族文化自身独特的符号体系,在生产活动与婚礼、葬礼仪式中,通过口耳相传、言传心记、潜移默化等将本民族在适应生存环境中总结出的与生命相关的内容传递给下一代,为民族成员提供了参与、体验、内化民族精神的场域和情境,有助于个体生命的生成和发展,具有重要的教育价值。三、白裤瑶蚕丝文化促进了民族成员社会化的发展和完善。白裤瑶蚕丝文化是一种生活实践,是社会化的过程与结果的融合。在日常生活中,民族成员学习到了关于蚕丝文化的生产生活知识、了解到有关蚕丝文化的古歌、传说、遵守蚕丝文化中体现的行为规范和道德,实现着个人技能社会化和行为社会化；在婚礼仪式中,民族成员了解到蚕丝所象征的生育意义和婚姻幸福美满的意义,实现着个人角色社会化；在葬礼仪式中,民族成员认识到蚕丝所象征的对祖先的尊重和对生死的看法,实现着价值观念社会化和行为规范社会化。白裤瑶蚕丝文化所蕴含的意义使其民族成员在生活实践中实现了社会化的发展。四、白裤瑶蚕丝文化具有四个特点：蚕丝生产社会分工的非细化、蚕丝生产的非经济性、蚕丝使用者身份的非等级性、蚕丝文化传承的公共性等特点。因其独特的自然地理环境、从游耕农业到定居农耕的生计方式的转变、社会组织的力量以及宗教信仰的影响,白裤瑶产生了其独特的蚕丝文化。本研究具有一定的理论和实践意义。首先,本研究对白裤瑶蚕丝文化做了扎实的田野考察,并在此基础上分析并阐释其在白裤瑶社会中所体现的独特教育价值和意义,与传统的农耕社会中蚕丝文化所体现的教育功能不同。这种现实存在的蚕丝文化给探讨蚕丝文化的起源提供了一个案例,从研究内容和研究视角来说,具有一定的新意。其次,在白裤瑶蚕丝文化中所体现的生活世界的教育内容、教育形式及教育价值,对民族教育也给予了一定的启示。在全球化和现代化的冲击下,建立起与当地文化相适应的教育,是民族教育发展值得借鉴的地方。更多还原

【Abstract】 Silk culture occupies a very important position in Chinese ethnic culture, it has different performance contents and forms within productions, literatures, arts and folk-customs. Taking silk cloth as the carrier, there is hierarchy differing function in the "rite" that is reflected in traditional cultural feudal ethics in traditional agricultural society.However, hierarchy difference in traditional cultural feudal ethics within the inheritance of silk culture does not exist in Baiku Yao society. The silk culture of Baiku Yao which exists in the way of share, communication and exchange has characteristics of universal participation, publicity and no hierarchy difference. Being different from traditional agricultural society, Baiku Yao is not typical ethnic with settled farming, but that of shifting cultivation. As a result, it is the core question of this research that what are the values and significances to social members of the silk culture formed in this system. Several specific questions need to be solved in this research based on this core question:What specific aspects does silk culture of Baiku Yao reflect and how being used? How is silk culture of Baiku Yao generated? Does Baiku Yao’s silk culture have deep influence to development of human beings, what are educational values of silk culture? Compared to that of traditional agricultural society, what are characteristics of silk culture of Baiku Yao and how is it generated?On the basis of above considerations, this research was started with the fieldwork investigation on Baiku Yao’s silk culture. This research mainly investigated Yaoshan Yao Ethnic Township of Libo County, Qiannan Buyi and Miao Ethnic Autonomous Prefecture, Guizhou Province, combined with the investigation on Lihu Yao Ethnic Township and Baxu Yao Ethnic Township of Nandan County, Hechi city, Guangxi Province; followed the paradigm of structural functionalism; used literature analysis and qualitative research methods to deeply excavate the educational values implied in Baiku Yao’s silk culture from both the subjective and objective perspectives.At first, this research briefly introduced historical source and natural, social and spiritual environments of Baiku Yao, revealing external cultural ecosystem by which silk culture is supported. Second, this research had a thorough investigation on the contents of Baiku Yao’s silk culture, finding that silk culture is mainly reflected in production and life, ancient songs, tales and ceremonies for wedding and funeral. After that, taking inherited contents of Baiku Yao’s silk culture as the starting point, this thesis respectively analyzed the educational values of silk culture in daily life-including production and life, ancient songs and tales, wedding ceremony and funeral ceremony. Finally, on the above bases, this research analyzed and concluded characteristics and causes of Baiku Yao’s silk culture and had conclusions as following:First, the origin of Baiku Yao’s silk culture is related to beliefs. This point can be verified from three aspects of archeology, literature materials and anthropology. In archeological findings, fragmentary silk cloth and skirts of Baiku Yao women remained among the left skeletons in caves of Baiku Yao; there are lots of records on local residents’use of silk to make decorations in historical literatures relating to Karst areas in south China. And anthropological fieldwork found that Baiku Yao’s silk culture is reflected in aspects of material, system and spirit. From the level of material culture, the natural geographic environment of Baiku Yao society is suitable for silkworms to live, and there is one circle of silk embroidered on the edge of skirt dressed by Baiku Yao women. In system culture level, the silk production of Baiku Yao adapts the way of being self supplied and self sufficient, is not aiming at profit, and silk (or silkworm cocoon) is used in both wedding and funeral ceremonies. For spirit culture level, in wedding ceremony, silk is used as a symbol representing breeding and happy and satisfying marriage which reflects breeding faith and marriage values of Baiku Yao; in funeral ceremony, silk is a symbolic expression of soul and filial duty reflecting opinions on life and death and soul faith of Baiku Yao; origin of silkworm is included in ancient songs and tales which are relating to ghosts and gods, and there are stories about how Baiku Yao women tamed wild silkworms that lived in maples. That is the transformation from natural property of silkworm’s life to social property of human’s life. Meaning of life of silkworm is reflected in Baiku Yao society and this is also the belief that Baiku Yao inherit through symbolic meanings of silkworm.Second, Baiku Yao’s silk culture has educational value of ethnic identity. Through filed work and analysis of Baiku Yao’s silk culture, it can be perceived that the inheritance of Baiku Yao’s silk culture takes silk as the main theme. It adheres history and culture, ethnic characteristics and ethnic customs of Baiku Yao to silk culture and promotes the transformation from natural human to social human-that is the transition from people’s natural property to social property-through different links of life growth like production and life, breeding, marriage and death. It is silk culture that accomplishes ethnic memory and belief inheritance of Baiku Yao, embodies teaching to be diligent and teaching to be kind in daily life, recognition and thinking on life, modeling and reinforcing of gender roles, rethinking and care on life and death and inheritance and promotion of filial piety education. Silk culture, thus, cultivates ethnic group awareness and affections of Baiku Yao members, makes clear the ethnic identities and consequently enhances sense of identity and cohesion, holds together social functions of ethnic group and greatly fulfills demands of individual spirit.Inheriting ways of silk culture of Baiku Yao are flexible and varied which are blended in with their life and customs. Family, meetings and rites are the chief ways of inheritance of silk culture, which are main educational places for them to learn social experience. For the reason that Baiku Yao is an ethnic that has language but no words, silk becomes a effective carrier of cultural inheritance which offers a system of meaning for ethnic members in symbolic and direct way. By using unique symbolic system of ethnic culture, this cultural inheritance delivers contents relating to life that is concluded in the process of adapting living environment to next generations, through ways of oral teach, mental remembering and unconscious influence and etc., in activities and ceremonies. It provides places and situations for ethnic members to participate, experience and internalize ethnic spirits and is helpful for generation and development of individual life which has important educational values.Third, silk culture of Baiku Yao promotes the development and improvement of socialization for ethnic members. Starting from self spirit, Baiku Yao’s silk culture transforms practical needs of life into interpretation of relationship of human society and nature, that between cultures, that between human beings and that within a person. Baiku Yao’s silk culture is life practice which is a mixture of procedure and result of socialization. In daily life, ethnic members learn knowledge of production and life relating to silk culture, know ancient songs and tales on silk culture, obey behavior standards and morality implied in silk culture and fulfill socialization of personal skills and behaviors. In wedding ceremony, ethnic members know the meaning of breeding and wishes of happy and satisfactory marriage symbolized by silk and experience socialization of personal role; in funeral ceremony, they recognize the respect to their ancestors and ideas about life and death symbolized by silk and fulfill socialization of value ideas and behavior standards. Meanings implied in silk culture of Baiku Yao help ethnic members accomplish the development of socialization in practical life.Fourth, silk culture of Baiku Yao has four characteristics:non-refining for social labor division of silk production, non-proficient property for silk production, no hierarchy difference of status of silk users and publicity of inheritance of silk culture. Because of has special natural geographic environment, the transformation of the livelihood from shifting farming to settled cultivation, power of social organizations and influence of religious beliefs, unique silk culture was generated in Baiku Yao society.This research has certain theoretical and practical significance. Firstly, solid fieldwork investigation was conducted in this research based on what unique educational values and significances reflected in Baiku Yao society was analyzed and explained, it is different from educational values expressed in silk culture of traditional agricultural society. The silk culture existed in reality provides a case for exploring the origin of silk culture. It is original to certain extent from the research angle.Secondly, educational contents, forms and values of life world reflected in silk culture of Baiku Yao have certain implications to ethnic education. It is worth reference for development of ethnic education to establish education that suits local education under impact of globalization and modernization.更多还原