云南大理白族本主崇拜的教育功能研究

【作者】 陈继扬；

【导师】 张诗亚；

【作者基本信息】 西南大学 ， 教育学原理， 2007， 博士

【摘要】 本文通过共时性研究和历时性研究对作为“地方性知识”的云南大理白族本主崇拜进行分析，采用结构功能主义的视角，讨论本主崇拜如何建构和传承“地方性知识”，进而揭示其教育功能的意义及其建构社会的本质。白族主要生活在云南大理地区，大理地区含青藏高原往东南延伸为横断山脉再到云贵高原结合部的广大区域，由于立体的自然气候形成动植物种类的多样性和多元的民族文化，是历史上我国西南地区两条极其重要的交通要道之一，也是“茶马古道”和“蜀身毒道”的交汇地。自从有人类居住以来，这里就是民族迁徙的大通道，被称为“亚洲的十字路口”。秦始皇开始经营云南后，中央王朝就断断续续对大理地区进行控制和管理，帝制取消后，“现代化”又成为民族—国家的主旋律。代表着中原文化的儒文化、道教文化、汉地佛教文化以及来自其它方面的，例如西北面强大游牧民族——藏族的青藏文化、南面的小乘佛教和其它各种外来文化都进入大理地区，使之成为民族种类众多、多元文化碰撞激烈的区域。在如此复杂的自然和人文空间里，首当其中的白族要如何适应自然，如何实现整个族群的认同，如何对待外来文化，这是关系到其生存和发展的最为重要的问题。摆在白族人面前的问题似乎还更严峻，他们没有创制自己的书写系统，这对于族群经验的传递、文化的传播、民族的认同都带来了极大的障碍，它必须建立一种机制来应对这一切问题。而最后是白族人采取了容纳的态度接受了各种外来价值而又保存着自己的特色，在充分吸收外来文化的基础上不断壮大和发展自己，并在大理地区形成多元文化并存，“和而不同”的局面。那么它是建立了怎样的机制来体现这种容纳的态度，尤其是在广大的乡土社会，这是个历史问题，又是个现实问题，因而就得从田野考察结合历史脉络去寻找答案。本研究选择了大理白族特有的民间信仰——本主崇拜作为研究对象，因为在大理白族的各类文化中，存在时间最长、影响最深的便是本主崇拜，到现在其仍深深根植于白族乡土社会，从研究本主崇拜入手，可能会更为全面地回答上述问题。于是本研究在田野点考察中采集了大理、宾川、洱源、剑川、鹤庆等地的40多个本主的情况以及部分村落的情况，其中重点选择了大理将军洞李宓本主、庆洞神都中央皇帝本主和剑川白坛神庙大黑天神本主三个田野点。通过田野调查和历史分析，得出以下结论：1、本主崇拜有强大的文化整合功能，即对“地方性知识”的建构。第一类为族内各种关系整合，分别通过婚俗、祭祖、墓祭等仪式来整合家户、家族关系；从本主巡游、火把节仪式来整合村落成员关系；从祭祀圈、朝贺圈来整合村际关系；从“绕三灵”仪式来强化族群认同和整合其它文化形态。第二类为对外来文化的整合。通过祀神标准、伦理道德、重农思想方面对儒文化进行整合，从神祗本土化、“巫密合一”、祭祀组织方面对佛教文化进行整合，从封号移植、仪式仪轨、经文借鉴方面对道教文化进行整合。整合成体系的道德和行为规范知识、生产知识、技能知识、艺术知识等地方性知识通过仪式祭祀、神化传说、日常生活、生产劳动、歌舞表演、年节庆典等方式传承，实现了族群认同、传承文化、培养社会成员、增强成员适应环境和改造环境的能力等教育功能。2、本主崇拜其本质只是一种表象，社会才是其真谛。从表面上看，人们顶礼膜拜的是神灵，但实际上，人类崇拜的却是自己的社会。其中的各种仪式只是一个手段，社会集团凭借这一手段来定期地重新肯定自身，从而使社会群体在利益上、传统上、行动上达到新的统一。本主崇拜的生命力不在于它的神圣启示，而在于它体现了社会的核心价值。此外，本主崇拜绝不仅仅是一种外力的强迫，它还在潜移默化中，在世代相传中，通过观念(信仰)和行为(仪式)，将这些价值内在化，将它们由外在的、社会化的和强制性的要求，变成人们发自内心的自觉追求。人与本主之间关系，表面上看来是人求本主，本主佑人。但是，深层次上，是人制造了本主并在改造着它，本主的属性随着社会环境的变化而变化。神人之间的交往，人为本主敬献供品，而本主保佑人，属于礼尚往来的方式，人给本主敬献供品，是在弥合本主与人之间的鸿沟，调和矛盾。实际上，矛盾不是人与本主之间的，而是人与其它关系的矛盾，本主充当中介来调和矛盾。3、本主崇拜暗含着处理“和而不同”的文化策略，其核心理念是宣扬“心有他人”和“承认外部价值”，这是白族社会在与外界的交融中形成的生存智慧投射到本主崇拜的结果，白族社会在自己的仪式体系中实践着它，教育着其成员。这是本主崇拜教育功能的最大意义：教育成员得到“位育”，即处理好人和自然、文化和文化、人和人以及人自身内部的关系。4、也正是因为本主崇拜具有极其强烈的文化整合功能，在几千年的演变中形成非常有效的机制，才使其以及白族社会在与外来文化碰撞交融中生生不息，这也给我们当今的现实提供了很有价值的启发：在与他文化交往中，建立健全的、可持续发展的文化整合机制至关重要，这是一个民族保持特色的关键。国内外分别对白族本主崇拜和白族教育研究的成果很多，但从本主崇拜来研究文化整合功能和教育功能进而探讨白族社会，这是本研究的创新点，也是一次全新的尝试。更多还原

【Abstract】 This dissertation adopts a perspective of structural-functionalism, analyzes synchronically and diachronically the Benzhu worship as "the local knowledge" of the Bai people in Dali, Yunnan Province and discusses how Benzhu worship constructs and continues this local knowledge, and thereby reveals the corresponding educational function and the social significance.The Bai mostly live in the Dali Bai Nationality Autonomous Prefecture in Yunnan Province. Dali stretches from the southeast reaches of Qingzang Plateau, namely the Henduan Mountain, to the overlap of Yunnan-Guizhou Plateau. The stereo-climate engenders the variety of propagation and the plurality of ethnic culture, and therefore Dali has been one of the most two important traffic roads in the Southwest Region in China, and also the intersection of the Ancient Tea-Horse Road and the Ancient Shu-Hindu Road. Ever since human beings resided in this area, Dali turned into a major routeway of ethnic migration, and was thereafter called "the crossroad of Asia." After Qing Shi Huang controlled Yunnan, the central dynasty manipulated and managed Dali region continuously till the end of imperialism. Now, modernization proves to be the keynote of this nationality. Various cultures, e.g. the Confucian culture, the Taoist culture, the Chinese Buddhist culture that represent the Central Plains culture, and cultures of other origins, e.g. Qing Zhang culture of the northwest powerful nomad, Hinayana Buddhism of the south and many other alien cultures, all entered Dali region, which makes it a site of diverse nationalities and full of sharp multi-cultural collision. In such a complex natural and cultural space, it is of primary importance for the Bai to learn to adapt to the nature, to realize the identification of the whole ethnic group, and to view alien cultures, which are the most crucial issues that affect the survival and development of the Bai. What is more, it seems even sterner that the Bai have not yet created their own writing system, the result of which causes huge obstacles to the preservation of the ethnic experience, the transmission of the ethnic culture, and the identification of the ethnic group. The Bai, however, must build a mechanism to resolve all the above-mentioned issues. In the end, they accept tolerantly various alien values, and meanwhile preserve their individual traits; based on the alien cultures they expand and develop their own culture. Dali region, as a result, forms a "syncretic while disparate" pattern of multi-cultural existence. But what kind of mechanism does the Bai build to reflect this tolerant attitude, especially in the vast rural society? This is an issue both of history and of reality. Hence, all the answers could only be found in the historical skeleton via field work.This study takes the Benzhu worship, a kind of local religion typical of the Bai people in Dali as the study subject, for the Benzhu worship is virtually the longest and the most influential local religion among various cultural heritages of the Bai people in Dali. The Benzhu worship is still deeply rooted in the Bai rural society. It is therefore possible to find answers for the afore-mentioned questions on a fuller scale when the Benzhu worship is taken as the study subject. This study thereupon collects by field work more than 40 Benzhu worships in Dali, Binchuan, Eryuan, Jianchuan and Heqing ect., with a special interest in the Li Mi Benzhu in Dali General Cave, the Central Emperor Benzhu of Qingdong Holy City, and the Grand Dark Deity Benzhu of Jianchuan Baitan Hieron. Through field work and historical analysis, we arrive at the following conclusions:1. The Benzhu worship has a very powerful function to integrate different cultures, or to construct "the local knowledge." The first refers to the integration of different ethnic relations, i.e. to integrate families and kindredship through rituals like marriage, ancestor worship and grave sweeping, to integrate villagers’ relations through the Benzhu parade and the Firebrand festival, to integrate inter-village relations through sacrifice circle and celebration circle, and to strengthen ethnic identification and integrate other cultural forms through "the Circling of the Three Spirits." The second refers to the integration of the alien cultures, i.e. to integrate the Confucian culture through sacrifice criteria, ethics and advocating agriculture, to integrate Buddhist culture through the localization of deities, "the syncretism of witchery and mystery," and sacrifice organization, and to integrate Taoist culture through title transplant, ceremonial forms and lection reference. Through ritual sacrifice, mythic legends, daily life, manual labor, singing and dancing, annual celebration, the integrated systematic moral and behavioral norms, as well as the local knowledge like the knowledge of production, skills, and art, accomplish educational functions including ethnic identification, culture continuation, social member training, and adaptive and reformative abilities enhancement among ethnic members.2. The Benzhu worship is actually an idea, and its essence is the society. Apparently, people worship the deities, but in fact what mankind worships is their own society. The different ceremonies thereinto is only a means, by which social groups termly reconfirm themselves to make different groups achieve new consolidation in terms of interest, tradition and action. The vitality of the Benzhu worship lies not in its heavenly revelation, but in its reflection of social nuclear values. In addition, the Benzhu worship is by no means an external force. Through conceptions (faiths) and demeanors (ceremonies), it influences subtly, continues generation by generation, and internalizes such values to transform these external, socialized and compelling appeals into people’s spontaneous conscious pursuits. On the surface, the relation between man and the Benzhu is that man requests the Benzhu and the latter blesses the former. On a deeper level, it is however, man creates and reforms the Benzhu, so the attributes of the latter change along with the change of social environment. The communication between man and deity is no more than courtesy calls for reciprocity, which includes that man dedicates the Benzhu offerings, and the latter protects and blesses the former. The purpose of the offerings is to make up the great gap between the Benzhu and man, or to conciliate contradictions, which in nature does not exist between man and the Benzhu but between man and other relations, and the Benzhu plays the role of medium to conciliate contradictions. 3. The Benzhu worship implicates cultural strategies handling the "syncretic while disparate" social pattern, whose central notion is to promote ideas like "considering others" and "acknowledging outside values". And these strategies result from the projection of the survival wisdom wrought in the mingling between the Bai society and the outside world onto the Benzhu worship. The Bai society puts it into practice in their own ceremonial system to educate the ethnic members. As the foremost significance of the educational function of the Benzhu worship is to help the ethnic members receive "adjustment", the ethnic members will learn how to deal with the relationship between man and nature, one culture and another, man and man, as well as man and his inner being.4. Owing to an overwhelming cultural integration function, the Benzhu worship has formed a very effective mechanism in the evolution of several thousand years, which enables the Benzhu worship and the Bai society to move on in face of the conflicts with other alien cultures. The experience of the evolution of the Benzhu worship provides our modern society with valuable illuminations, that is, it is crucial for an ethnic group to maintain its traits and, while communicating with other cultures, it should build a healthy and sustainable cultural integration mechanism.There are many research fruits both at home and abroad respectively drawn from the Bai Benzhu worship and the Bai education studies, but rather few attempts have ever studied the cultural integration function and education function as well as the Bai society from the angle of the Benzhu worship. The creativity and innovation of my project lies in this new attempt.更多还原