【作者】 贾雪玲；

【导师】 杨昌勇；

【作者基本信息】 西南大学 ， 教育学原理， 2013， 博士

【摘要】 教育的根本目的在于实现个体社会化,促进个体知识与文化、现代性与民族性的全面发展。民族地区的学校教育在实现个体社会化过程中起着重要的作用,其系统地、有组织地、有逻辑地传授个体科学文化知识。但个体存在多方面发展的可能性,尤其是其精神发展的无限性,受时间和空间局限的学校教育中有限的信息量使个体无法全面窥知一个民族的教育精神,无法满足个体全面发展的需要。因此,个体社会化的实现不可能由学校教育单独承担,学校教育是促进个体发展的主要手段和方式而不是唯一。由此本研究假设：存在于学校之外的民族文化同样对个体具有社会化的功能,而且与学校教育可以实现互补共生。实地考察在此假设基础上展开。通过对苗族鼓藏仪式的考察发现：作为苗族存在已久的祭祖仪式,鼓藏仪式是苗族所有习俗文化中最重要和最隆重的活动,在人们的生活中具有极其重要的地位,是苗族社会众多文化因素中影响个体发展最为重要的民族文化。鼓藏仪式蕴含着丰富的苗族传统文化,生动鲜活地展现了苗族人们的生活方式与心理状态,并通过仪式中的器物、言行等符号象征体系作用于个体,体现了教育内涵的文化性与民族性,对个体的发展具有重要的价值。那么苗族鼓藏仪式对个体是否具有社会化功能?具有哪些社会化功能呢?仪式功能的阐释首先需从仪式结构的分析入手,仪式结构的分析需从仪式过程的描述开始。本研究从苗族鼓藏仪式的田野考察出发,以位于月亮山腹地的黔东南苗族侗族自治州从江县加勉乡作为主要考察点,对苗族鼓藏仪式进行了详细实地考察。首先对鼓藏仪式所依从的外部文化生态环境进行了解：其次对鼓藏仪式的过程、组织形式,以及仪式中人与人之间的关系进行详尽考察,并通过深入访谈了解仪式中符号的象征意义。在此基础上,以鼓藏仪式的结构与内容为出发点,以个体社会化为中轴,以符号化人的作用为基点,坚持主客位相结合的原则,运用文献法和田野考察法,基于结构功能理论和社会化理论,深入分析苗族鼓藏仪式的结构和对个体的社会化功能,得出以下结论：1.苗族鼓藏仪式的仪式过程具有交融的特点和转换的功能,使个体适应了社会生活。运用特纳“仪式过程”理论分析鼓藏仪式可见,仪式过程分为“分离——阙限——聚合”三个阶段,当人们经过阙限阶段重新回到社会结构中时,个体经过鼓藏仪式的影响,能够与现实生活中的价值、道德和秩序相一致,适应重新聚合后的社会生活。2.鼓藏仪式对家族成员具有社会化功能,实现了个人角色社会化、道德社会化以及对族群身份的认同。3.鼓藏仪式通过“教——化——实践”互动的方式实现个体社会化。在鼓藏仪式中,当个体的认知发展到一定的水平,形成一定的认知图式时,外在的教化内容经过认知图式的同化内化为自己的知识储蓄,指导个体实践,并在实践中强化认知。4.鼓藏仪式通过人的社会化方式实现家族的整合。首先,通过角色的社会化,使个体了解一定角色的行为规范与社会期待,以角色扮演参与社会群体生活。而后通过伦理道德社会化,规范个体的行为,调节人与人之间的关系。最后,鼓藏仪式中符号隐含的历史记忆使个体产生集体意识,认同族群的身份,增强族群的凝聚力。5.在鼓藏仪式的社会化过程中,个体与社会之间的关系既不是社会决定论所说的强制关系,也不是个体能动论所言的自主关系,而是互动论所说互动的关系。社会通过鼓藏仪式影响个体,使个体成为一个社会人;同时仪式的社会化过程推动个体参与鼓藏仪式,促进了族群的凝聚与整合。因此,鼓藏仪式的社会化过程在“化个体”的同时“化社会”。通过对苗族鼓藏仪式的过程、结构与功能的解析,证明了存在于学校之外的民族文化对个体同样具有社会化功能。这一功能既是个体民族性发展的需要,也是民族地区教育发展与完善的需要,具有其存在的价值与必要性。民族性是一个社会人应具备的一般人格特征,是民族教育滋生的土壤,是以传授自然科学知识为主的学校教育的有力补充。然而,现代化是社会发展的潮流,学校教育的重要性不可置否,并且民族文化中存在的消极因素也需要学校教育进行正确的引导与解释。由此可见,鼓藏仪式对个体的社会化功能与学校教育之间并不是对立的关系,而相互补充的,正是基于互补的关系,可以实现二者的共生,即在相互尊重、相互适应的前提下,实现二者的和谐发展,从而更好地促进民族地区个体的社会化。以鼓藏仪式对个体社会化功能为参照,折射出民族地区学校教育中个体社会化过程的危机：社会化目的出现偏差,忽视民族文化生态环境；社会化内容不适应民族生存环境；社会化方式的单一性,以说教为主。借鉴鼓藏仪式的社会化过程,对民族地区学校社会化过程提出建议：回归生活世界,关注民族地区生活世界；注重人性发展,培养学生道德；整合教育文化资源;改变单一的教育模式。总体而言,本研究已完成预期研究目标,一方面,对苗族鼓藏仪式的个体社会化功能分析,为我国社会化研究本土化提供素材,为理解苗族文化的传承路径和苗族个体的成长过程提供一个新视角。另一方面,对存在于学校阵地之外的民族文化对个体社会化功能,及其与学校教育互补共生的论证,对于其他类似民族地区中个体的社会化发展具有一定的借鉴,但是由于不同民族具有不同的历史背景与文化生态环境,因此具有针对性的互补共生理念也具有一定的局限性,其对其他民族地区的适应性需做进一步的论证。鼓藏仪式作为苗族存在已久的祭祖仪式,隐含着丰富的文化内涵,由于时间有限,本研究经过几次调查研究,虽然可以概括了解鼓藏仪式的意义,回答本研究的问题,但是仍不能很深入的了解其内涵,需要再做进一步的调查与研究。更多还原

【Abstract】 The fundamental purpose of education is to realize the individual socialization, and promote the individual all-round development, which contains knowledge and culture, modernity and nationality. In the national regions, the school education plays an important role in the process of individual socialization, and it teaches individual scientific knowledge systematically and logically. But because the individual has many possibilities of development, especially the unlimited development of spirit, the school’s limited amount of information can’t reflect the national spirit by the limitations of time and space, and can’t meet the needs of the individual all-round development. Therefore, the realization of the individual socialization can’t be born by the school education alone; the school education is only part of the means and ways to promote individual development rather than the only. Thus the research hypothesis is that the national education outside the school also has the socialization functions on individual, and can achieve complementary symbiosis with school. On the basis of this the On-the-spot investigation is launched.Based on the investigation to Miao’s Guzang ritual, this study finds that as the long-standing ancestor-worship ritual, Guzang ritual is the most important and grand activities of all the custom culture in the Miao nationality, which has an important position in people’s lives, and is the most important culture that affects individual development. It contains rich national culture of Miao nationality, and displays the ways of people’s life vividly. It also embodies the civilization and nationalism of the educational connotation, through the function of system of symbols, including implements, words and deeds, on individual, and has an important value to the individual development. So does Guzang ritual have socialization functions on individual? What socialization functions does it have?Since the study needs to start by describing the process of Guzang Ritual, thereby analyzing the constitution of Guzang ritual, the researcher conducted fieldwork in Jiamian Town, which located in Miao and Dong Autonomous Prefecture, eastern Guizhou Province. The researcher first investigated the external cultural and ecological environment of Guzang Ritual. Second, the researcher investigated the origin, the categories, and the traits, particularly analyzes personal relationship, and explores the implication of the ritual symbols. Further, starting with the structure and content of Guzang ritual, the certain axis of individual socialization, and the point of symbolic people, this study follows the approach of integrating subjective and objective point of views and utilizes the literature review and quality research methods. Based on the theories of structural functionalism and socialization, the researcher deeply analyzes the structure and socialization functions of Guzang ritual and concludes:1. Guzang ritual process of the Miao nationality is featured by communitas and has transferring functions, therefore adapting individuals to the social life. The study utilizes Turner’s theory of ritual procedure to analyze Guzang ritual, and finds that the ritual procedure can be broken down into three stages,"Separation-Limen-Aggregation". When people return to the social structure through liminal phase, due to the ritual impact, people can adapt themselves with real life value, moral, and order, therefore adapt themselves into the re-polymerized social life.2. Guzang ritual has socialization functions to family members, and realizes individual’s role socialization, moral socialization as well as the identification with their own ethnical group.3. Guzang ritual realizes human socialization through interacts of "Education-Assimilation-Practice". In Guzang ritual, when the cognition develops to a certain level and forms a certain cognitive schemata, through which the external education assimilates knowledge into their own savings, and guides the individual to practice and strengthen the cognition in it.4. Guzang ritual realizes family integration through human socialization. First, through role socialization, individuals learn certain role’s behavior norms and social expectation. They play roles thereby participating in the social group life. And then, through ethical moral socialization, Guzang ritual regulates individual behavior, mediate interpersonal relationships thereby adapting individuals to the group life. Finally, rely on the worship faith to the ancestors, Guzang ritual facilitates individuals develop collective consciousness and a sense of belonging. Further, people identify and participate in the ethnical group, therefore strengthen the cohesion of the community.5. In the socialization processes of Miao’s Guzang ritual, the relationship between the individual and society is neither the mandatory relationship as what social determinism said, nor autonomy relationship as what individual initiative theory said, but rather an interactive relationship as what the interaction theory said. First, the social’s impacts on the individual make individuals become a social person. Second, the socialization processes promote individual to participate in the ritual, which promotes ethnic cohesion and integration. Therefore, the socialization process of Guzang constructs the individual, and integrates the social at the same time.Through analyzing the process, structure and function of Guzang ritual, this study proves that the national culture outside the school also has functions on individual. This function is not only the individual’s needs of developing the national character, but also the educational needs of developing and perfecting, which makes it exist valuably and necessarily. Nationality is the general personality that a social person should have, is the soil for developing the national education, and is the beneficial supplement to the national school education which mainly imparts nature knowledge. While the development of modernization in an unstoppable trend in the national regions, which makes the functions of the school in ethnic areas not ignored, and the negative factors also need the school to guide correctly. Therefore the relationship between Guzang ritual’s socialization functions and school education is not antagonistic, but complementary. On this basis, namely on the premise of respected and adapted mutually, they can realize the harmonious development, so as to promote the socialization functions on individual in national regions.Compares with the socializing process of Guzang ritual, the study discovers the risks of the socialization process of school system in minority areas. During school socialization, the socialization goal is deviated as it ignores ethnical cultural ecological environment; the socialization contents are not applicable to the ethnical living environment; and the socialization strategy is oneness which is featured by sermonizing. Using Guzang ritual socialization process as a source of reference, the researcher proposes following suggestions that in minority areas, school education should:concern and go back to life world of minority areas:pay attention to humanity development and cultivate students’morality; integrate educational cultural resources; change its one-way education pattern.All in all, the expected goal of this study has been completed. On the one hand, the study on the socialization functions of Guzang ritual provides domestic material for the Chinese academic study on socialization, and provides a new perspective to understand the path of inheritancing the culture and the individual growth process. On the other hand, the demonstration of national culture’s function on the individual, and its existence with school complementary and symbiotic provide certain reference to other similar ethnic areas. But because different nationalities have different background and cultural ecological environment, the targeted philosophy of complementary symbiosis has certain limitations, and its adaptability to other areas needs for further argument. At the same time, as the Miao long-standing ancestor-worship ritual, Guzang ritual implies rich cultural connotation. But due to the limited time, this study investigates the ritual several times. Although this study can understand the meaning of the ritual and answer the question, it still can’t understand its connotation deeply. So further investigation and research should be done.更多还原