新疆木垒县乌孜别克族游牧社会文化变迁研究

【作者】 解志伟；

【导师】 祁庆富；

【作者基本信息】 中央民族大学 ， 民族学， 2009， 博士

【摘要】 乌孜别克族是我国人口特别少的外来少数民族之一,它来源于新疆以西的中亚地区,它的形成和发展与游牧业有着密切的联系。乌孜别克族的血管里流淌着亚欧大陆许多古代游牧民族的血液,游牧这一生活方式在乌孜别克族中经久未绝。时至今日,新疆木垒县大南沟的乌孜别克族还在从事游牧业生产,游牧业是他们的传统生计方式,在这一传统生活方式中他们创造了丰富多彩的游牧文化。游牧是与自然最贴近的一种生活方式,游牧生活的长期积淀形成了木垒县乌孜别克族的文化传统,乌孜别克族游牧民传统文化具有典型的原生性,蕴含着无比丰富的文化遗产的内涵。文化传统和文化遗产都是社会变迁的产物,“传统”通过与“现代”的对比而表现出来。现代化的风暴已经席卷全球,乌孜别克族社会也面临着现代化问题。国家和地方政府推行的定居工程改善了乌孜别克族的经济生活条件,但这也改变了他们几百年来的游牧生计传统,他们的游牧传统文化随着定居而渐行渐远,乌孜别克族传统游牧文化的发展与保护已经成为一个亟待解决的课题。乌孜别克族创造了丰富的游牧文化,这既包括有形文化也包括无形文化,其中不乏优秀之作,然而在国家级第一批非物质文化遗产代表作名录中它却是少数几个没有上榜的少数民族之一。本研究的意义在于“发现”乌孜别克族的文化传统,推动乌孜别克族非物质文化遗产代表作名录的申报与传统文化的保护工作。民族平等、文化多样性和建设和谐社会已经成为中国现代社会主流话语,非物质文化遗产名录上缺少任何一个民族都与上述话语不一致。因此本研究不仅具有十分重要的学术意义,而且还具有十分重要的政治现实意义。本文有关木垒游牧社会文化生活和转场过程的详细描述及意义分析可以说具有创新意义,因为学术领域鲜有对木垒乌孜别克族游牧民族四季牧场的分布及变化、转场牧道的变更、不同时空坐落上的牧民社会生活进行系统的研究。转场是游牧社会生活的标志性事件,没有转场就没有游牧。木垒乌孜别克族根据畜牧的需要将三地不同自然空间划分为春夏秋冬四季牧场,通过转场他们将这些空间纳入到他们的游牧生活中,他们的生产、生活内容因时因地而异。转场是游牧的标志性文化事项,它是人与文化调适的一种手段,是游牧社会在时空上有序的流动,游牧社会是流动的社区。乌孜别克族的游牧生活是传统中的流动,定居并没有终止流动,它带来了新的流动,这种新的流动是跨越文化边界的流动。本文主要通过田野调查获取的丰富材料,结合相关研究文献对木垒乌孜别克族游牧社会生活文化变迁进行了系统的描述。本文前半部分以乌孜别克族的历史及其游牧生活为中心,首先论述了游牧业与转场的起源和乌孜别克族的民族过程,分析了游牧业在乌孜别克族形成与发展过程中的意义,随后讲述了木垒大南沟乌孜别克族的家族史和转场史,并且对他们的转场历史加以分期进行论述。木垒乌孜别克族自其祖先进入中国时就开始了他们的本土化与国民化过程,这一过程贯穿了他们的游牧转场史。乌孜别克族社会文化变迁与国家的政治经济文化建设紧密地联系在一起,国家在建构这一少数民族的同时,乌孜别克族也在发挥主体的能动性,不断将自己构建为少数民族,传统文化成为他们增强内部凝聚力的一种手段。本文的后半部分从文化学的角度对木垒乌孜别克族游牧民的衣食住行、婚姻家庭、人生礼仪、民间传承、科技工艺、宗教信仰和节日等文化现象及其变迁进行了分类论述,在结论部分分析了乌孜别克族社会文化变迁及其当代社会文化的一些特点、传统文化的发展与保护的问题。关于变迁,本文认为乌孜别克族游牧社会变迁所呈现的结果是文化的碎片化;关于文化,本文认为木垒乌孜别克族游牧文化具有原生性、濒危性、真实性和地域性等特点;关于文化传统的发展与保护,笔者提出建设游牧文化生态保护区、开发乌孜别克族游牧文化资源发展体验旅游既可以促进游牧社会的经济发展,又可以加强他们传统文化的保护。更多还原

【Abstract】 The Uzbek nationality, one of the Chinese ethnic minorities with a quite small population, come from the west of the Central Asian region to Xinjiang, whose formation and development is closely linked with nomadism: the source of the Uzbek nationality is made up of many ancient nomads of the Eurasian; the way of nomadic life lasts in the Uzbek nationality, and today’s Uzbeks in Danangou Township of Mori County in Xinjiang are still engaged in nomadism and it is their traditional livelihood. They have created and are creating a rich and colorful nomadic culture. Nomadic is a way of life most close to nature. The long history of the nomadic life of the Uzbeks has formed their tradition, and their nomadic traditional culture is colored with the typical native, containing extremely rich connotations of cultural heritages.Cultural traditions and cultural heritages are the product of social change, and tradition demonstrates itself through the contrast with modernity. The storm of modernization has swept the whole world, and the Uzbek society is faced with the problem of modernization. The Settlement Project of the Uzbek nomadic pastoralists in Mori County promoted by the nation and the local government has improved their economic living conditions, but also has changed their way of traditional nomadic life lasting for centuries. With their settlement, the Uzbek traditional nomadic cultures are deviating further and further, so it is crucial for the traditional Uzbek nomadic culture to be developed and protected.The Uzbeks have created a rich nomadic culture, which includes both tangible and intangible cultures, and lots of them are excellent, but so far none of Uzbek cultural heritages have been listed among China’s national or provincial masterpieces of intangible cultural heritages. The significance in this study is to discover the Uzbek cultures and traditions, to promote the declaration work of the intangible cultural heritage of Uzbek and the protection work of traditional culture. Equality, cultural diversity and building a harmonious society has become the mainstream discourse in the modern society of China, so the lack of any nationality in the directory of the national masterpieces is inconsistent with the above-mentioned discourse, and therefore this study is very important not only in its great academic significance, but also in its much crucial political significance. Considering the reality of few academic researches about Uzbeks as well as the author’s humanistic concern, this paper mainly discusses the changes of Uzbek nomadic society and culture.This article is innovative in the detailed description of the Uzbek nomadic life and their culture, and the analysis related to the process of nomadic transhumance. There are few systematic researches about the changes of the distribution of four-season pastures, deviation of the transhumance road and the different life styles of the pastoralists in different special-temporal location. Transhumance has very rich anthropological significances, which is a symbolic affair of nomadic social life, and without transhumance, nomadic life does not exist.The Uzbeks divide the natural geography space into four pastures in accordance with the four seasons of the year to meet the needs of the herd of livestock. They connect the there different locations with their nomadic life by the means of transhumance. Their production and life varies from place to place, from season to season. Transhumance is the symbol of the nomadic culture, a means of the people cultural adaptation to nature, an orderly flow of nomadic and society in time and space, and therefore, the nomadic society is a mobile community. The nomadic life of the Uzbeks is a flow in the tradition, but the settlement does not terminate the flow of the settlers, which has brought about a new flow, and this new flow is a flow of cross-cultural boundaries.Based on the rich fieldwork materials and relevant research literature, this paper makes a systematic description about the social and cultural changes in the Uzbek nomadic life. The First part of this paper mainly focuses on the history of the Uzbeks and their way of nomadic life. At first, it talks about the origin of the animal husbandry and transhumance, and the ethnic process of the formation and development of the Uzbek nationality, with the following the argument of the significance of the animal husbandry in the ethnic process of the Uzbeks. This half of the paper also makes comments on the family history and the history of their transhumance of the Uzbeks of Danangou by dividing the history into several phases. The Uzbeks began their process of localization and nationalization with the entry China of their ancestors. This process is also the history of their nomadic transhumance. The changes of the Uzbek society and culture are closely connected with the country’s political economic and cultural development. With the construction of the minority of the state, the Uzbeks themselves have also played the role of the main body, and they have constantly constructed themselves into a minority. Their traditional culture is a means to enhance their internal cohesion. The latter part of this paper explicates the cultural phenomenon and changes in classification at the view of a cultural point, their clothing, food, housing, marriage, family life, rites, folk transmission, science and technology, crafts, holiday, religious beliefs and so on. At the end, the paper makes a conclusion about the characteristics of the Uzbek contemporary society and culture and of its changes; it discusses the development and protection issues about the traditional culture of the Uzbeks in this part. This paper argues that the fragmentation of Uzbek culture is the result of the change of the Uzbek nomadic society; the Uzbek nomadic culture is a culture with native, fresh, authenticity and regional characteristics. About the development of cultural traditions and protection, the author proposed that the assignenent of nomadism cultural developing Uzbek nomadic culture as experience tourism resources could not only promote the economic development of nomadic society but also enhance the protection of their traditional culture.更多还原