【作者】 王兰；

【导师】 切排；

【作者基本信息】 兰州大学 ， 藏学， 2014， 博士

【摘要】 文化变迁是民族学研究的重要课题之一。我国学者从20世纪80年代开始,把研究的重点由过去的社会形态理论转向了各民族具体的文化现象和现代化进程,并涌现出众多成果。但是对于赛尔龙蒙古族的研究成果较少,缺乏较深入的调查研究。第六次人口普查显示,赛尔龙的人口为3038人,其中蒙古族人口占总人口的96%以上。其周围除了生活着与其同源的蒙古族外,还有大量藏族存在。赛尔龙蒙古族是河南蒙古族的重要组成部分,与整个河南蒙古族一样都是几百年前由新疆等地的北方草原迁入的,并在青藏高原这片土地上扎根、发芽、成长。赛尔龙蒙古族与当地藏族充分接触后,各层面的文化都发生一定程度上的“藏化”,即说藏话、写藏文、食糌粑、信藏传佛教等。“藏化”是文化变迁基本形式一涵化的重要内容。导致赛尔龙蒙古族发生“藏化”的原因有很多,它们对文化变迁的影响力也不尽相同。随着社会的发展和制度的变革,以及民族关系的密切、改革开放的深化、现代化的推动,赛尔龙蒙古族传统文化又发生了一系列的变迁,既包括显性文化的变迁也包括隐性文化的变迁;既包括“现代化”也包括“蒙古化”。本文对赛尔龙蒙古族的考察是基于田野调查与文献资料相结合的基础上,以文化涵化和民族认同等相关理论为依据,对具有代表性的文化变迁现象进行历时性的梳理,并在共时性的背景下进行适当的比较研究,试图对其文化变迁事项进行描述,对变迁原因进行挖掘,并对变迁给赛尔龙蒙古族带来的影响进行分析,力图了解文化变迁的层次性和民族认同的坚定性之间的关系。希望本论文的研究方法和方式为研究其他民族的文化变迁提供参考。论文共计七部分内容。绪论对本文的研究缘由、意义及相关研究现状进行梳理,并对本研究的调查点情况进行介绍。同时,笔者指出了本文研究的创新之处,这也是本文的价值所在。第一章以时间为轴线,辅以口述史的资料,对河南蒙古族的历史渊源及民族身份进行研究。通过研究,笔者认为目前河南蒙古族不是纯粹的蒙古族,其中30%为藏族因各种原因在建国后陆续转变民族身份而来的。这既是此地蒙古族和藏族关系密切的写照,又是蒙藏文化互相涵化的表现和结果。第二章主要对赛尔龙蒙古族的衣食住行文化进行研究。这些表层文化的变迁瓦解着蒙古族传统文化。发生这些变迁的原因有经济类型的变迁、生产力发展、现代化冲击,文化传播、民族意识增强、国家力量推进等。这些变迁也带来了正反两方面的影响。表层文化的变迁牵动着中层和内层文化的变迁,进而带动整个赛尔龙蒙古族文化的变迁。第三章从赛尔龙蒙古族婚姻家庭层面的变迁进行分析,并对其原因和产生的影响进行阐述。婚姻家庭作为制度文化的重要组成部分,在赛尔龙蒙古族中也发生着变迁,如婚姻的建立法制化、婚姻的形式单一化、择偶标准多样化、通婚圈扩大化、离婚自由化、婚俗简单化、留守家庭不断出现、妇女地位不断提高、后喻文化明显、生育观变迁、分家及继承方式简单化等。这些变迁是现代观念不断深入和影响造成的,并对赛尔龙蒙古族的整体文化变迁和发展产生影响。第四章对赛尔龙蒙古族宗教信仰的历史与现状、变迁的原因以及产生的影响作了分析。在此章中,笔者重点提及了目前出现的世俗化的倾向。世俗化并不意味着宗教的消失和灭亡,而是宗教自身为了适应社会的巨大变化而采取的一种存在形式或一种社会过程。它影响着整个赛尔龙蒙古族人们生活的各个层面。第二章到第四章为田野资料的分析部分,也是本论文的研究主体部分。第五章为理论分析部分。在本章中,笔者对文化变迁的动力机制和变迁特点进行分析；并将文化涵化与民族认同的相关理论引入赛尔龙蒙古族文化变迁的模式中进行阐述。最后指出赛尔龙蒙古族的发展走的就是一种“和而不同”之路。结语中笔者提出了民族文化层次性与民族认同的关系：即使民族文化表层、中层、内层都发生了诸多涵化,只要民族文化的核心——民族认同仍然存在,民族作为共同体就不会消失。同时指出民族文化变迁的最终方向是实现现代化和保留民族文化相结合。更多还原

【Abstract】 Cultural change is one of the important topics of ethnology research. Since the1980s’, Chinese scholars have changed their research emphasis on from the theory of social construction in the past time to the ethnic specific cultural phenomenon and the process of modernization. There have been numerous achievements in academic circles. But the research achievement on the Sai Erlong Mongolian is less and lacks of in-depth investigations and studies.The Sixth census showed that Sai Erlong has3038people and the Mongolian population accounts for more than96%of the total population. Surrounding Sai Erlong, there are many homologous Mongolian and a large number of Tibetan. Hundreds years ago, Sai Erlong Mongolian as well as the whole Henan Mongolian moved out from Xinjiang and other regions, then they took root, germinated, growth in Qinghai-Tibet plateau. After full contact with Sai Erlong Mongolian and local Tibetan, all levels of culture have a certain degree of "inclined to Tibetan culture". That is the phenomenon they speak in Tibetan, write with Tibetan, eat Tsampa, and believe Tibetan Buddhism."Inclined to Tibetan culture" is an important content of acculturation which is a basic form of cultural changes. There are many reasons that Sai Erlong Mongolian have occurred "inclining to Tibetan culture" phenomenon. And these reasons have different influence on cultural change. With the development of the society and the transformation of the system, as well as the ethnic relations closely, the deepening of reform and opening up and modernization drive, a series of changes have taken place in the Sai Erlong Mongolian’s traditional culture. These changes include both the changes of the external culture and the changes of the implicit culture; both "modernization" and "inclined to Mongolian culture".This dissertation being used acculturation theory and ethnic identity theory and being based on the combination of the field investigation and literature data on Sai Erlong Mongolian cultural changes made a diachronic pectination. This dissertation take proper comparison research in synchronic background to describe the cultural change matters, to find reasons of the changes, to analysis on the affection brought by Sai Erlong Mongolian’s changes, to understand the relationship between the cultural level and ethnic identity. This dissertation’s study ways and means will provide reference to other ethnic group’s cultural changes. The dissertation consists of seven chapters.The introduction which is mainly about the reasons for the choosing of the topic, significance and the domestic and international current research conditions, introduce some basic information about the research area. At the same time, I pointed out the innovation of this study, which is the value of this article.The first chapter, which is mainly about the Henan Mongolian’s history and national identity by taking the time as the axis and supplemented by oral history data, believes that the current Henan Mongolian is not pure Mongolian and30%of them were transformed from Tibetan identity. This is not only a portrayal of the Mongolian and Tibetan in this area, but also a manifestation and result of acculturation, which happened between Mongolian culture and Tibetan culture.The second chapter is mainly about Sai Erlong’s basic necessities of life culture. These surface cultural changes lead to the collapse of Mongolian traditional culture. There are many reasons for these changes, such as the change of economic type, productivity development, modernization, cultural communication, national consciousness, and national power propulsion. These changes bring about the two sides affection. Changes in surface culture affect the middle and inner culture changes, and then drive the change of Sai Erlong Mongolian culture.The third chapter which analyzes the changes of Sai Erlong’s marriage and family analyzes its reasons and effects. As an important part, marriage and family in Sai Erlong Mongolian are changing, such as the establishment of legal marriage, the simplification of marriage form, the diversification of standards of choosing spouse, the enlargement of intermarriage, the freedom of divorce, the simplify of marriage custom, the emerged of staying home, the rising of women status, the obviously of post figurative culture, the change of fertility concept, the simplification of separation and inheritance mode. These changes are caused by deepening and affection of modern conception, which affected the cultural change and development of the whole nation.The fourth chapter analyzes the history and present situation of Sai Erlong Mongolian’s religion. It also analyzes the reasons and impaction from these changes, In this chapter, I mention the religious secularization tendency. The secularization of religion doesn’t mean the disappearance and death of religion, but an existence form or social process of religion in order to adapt to the change of the society. The secularization affects the whole Sai Erlong Mongolian’s all aspects of life. From second chapter to the fourth chapter which is the analyses of the field data parts are the main research parts of the dissertation.The fifth chapter is the theoretical analysis part. This chapter which analyzes the dynamic mechanism of culture changes and the characteristics of changes expound the changing mode of Mongolian culture by using the related theories of acculturation and ethnic identity. Finally, it point out that the development of Sai Erlong Mongolian is a kind of "harmony but not sameness" way.In the conclusion, I put forward the relationship between the cultural level and ethnic identity that even if the surface, the middle, the inner of ethnic culture has a series of acculturation, as long as the core of culture:ethnic identity still exist, ethnic group will not disappear.更多还原