【作者】 陈荟；

【导师】 张诗亚；

【作者基本信息】 西南大学 ， 教育学原理， 2009， 博士

【摘要】 寺庙教育是西双版纳傣族的传统教育形态之一。在西双版纳傣族长期的历史发展中,南传上座部佛教及其寺庙教育与傣族人民日常生活的方方面面都有着密切的联系,并已成为傣族文化中最为重要的组成部分。西双版纳傣族的寺庙除了传播佛教信仰之外,还承担了传承傣族文化的任务;它不仅是宗教活动的中心,更是文化传播和民族教育的固定场所。佛寺是学校,佛爷是教师,经书是课本,和尚是学生,寺庙成为傣族社会的特殊学校。可以说,西双版纳傣族的传统文化就是通过寺庙教育加以整合和传承的。随着社会的变迁和现代学校教育的介入,西双版纳傣族地区出现了寺庙教育与学校教育共存并共同作用于傣族社会的状况。而当前,两者却始终处于对立冲突的状态之中,尽管相关管理部门也制定了一系列的政策,试图缓解两者间的对立冲突,但是这一状态不但没有得到缓解,反而进一步加强。学校教育介入后,寺庙教育出现了内容窄化、功能世俗化、管理松散等方面的问题:学校教育介入前,寺庙教育不仅包括各类佛教经典,还涉及天文、历法、历史、地理、医学、法律、文学,以及各种生产生活知识,学校教育介入后,寺庙教育的内容被窄化为各种赕佛仪式上需要诵读的经文内容;寺庙教育的功能也出现了传播佛教信仰功能的弱化,僧侣寺庙生活方式的世俗化,各类赕佛仪式民俗化等世俗化倾向;寺庙教育的管理与以前相比也极为松散,许多教规、戒律都被打破。而这些问题的出现进一步导致了寺庙教育的日渐衰落。学校教育由于存在教育资源匮乏、办学模式单一、评价标准统一的状况,同时还存在多民族学生同校与单一民族文化传承间的矛盾,致使其既不能承担起传承傣族民族文化的任务,也不能有效促进当地经济社会的发展。目前,西双版纳学校教育的基本状况是,普遍存在着学生的入学和升学积极性不高;“间歇性辍学”现象极为严重,学生的学业成绩普遍较差;教师的教学积极性不高;师生冲突时有发生;师资专业结构不合理等多方面的问题。与此同时,西双版纳傣族寺庙教育与学校教育还在生源、时间、教学内容、学生人生观的培养、“和尚生”的身份认同等方面存在着激烈的对立冲突。这些对立冲突,致使寺庙教育与学校教育处于两败俱伤的境地。对民族地区教育问题的解决,需要从政治、经济、文化各个层面对教育问题进行全面分析,避免单一因素分析和文化决定论倾向;要坚持主位立场与客位立场相结合的原则,避免文化相对主义倾向;要用动态的眼光来看待文化,避免文化的地理决定论倾向。唯有如此,才能找到导致问题的根源,也才能找到从根本上解决问题的方法。通过对西双版纳傣族寺庙教育与学校教育的实地考察发现,造成两者对立冲突的原因主要是经济优势带来的文化自信和对他文化的排斥;相关政策向学校“一边倒”的倾向;学校教育传承傣族文化功能的有限性;学校教育的内容脱离当地生活,致使“读书无用论”流行;寺庙教育的世俗化和管理上的松散状态等诸多因素共同作用的结果。通过对西双版纳傣族寺庙教育与学校教育对立冲突原因的进一步分析发现,只有在共生理念的指导下,在相互尊重、相互适应、相互补充、相互促进的共建原则基础上,通过政府相关管理部门、学校、寺庙、家庭层面的相应改革,才能从根本上解决寺庙教育与学校教育的对立冲突现状。首先,理论上要认识到寺庙教育在傣族人民的日常生活中发挥的巨大作用,它与学校教育一样,有存在的必要性,两者的对立冲突却并非是必然存在的;其次,制定各种政策措施时,防止以一方来排斥另一方的“一边倒”方式,通过相关管理部门的协调,对两者的发展采取统筹规划的方式;第三,学校教育与寺庙教育也需要对自身的不足进行相应的改革;第四,要注意发挥家庭的影响力。这是目前有效处理寺庙教育与学校教育关系的主要策略。西双版纳傣族寺庙教育与学校教育共生的理念,也适用于处理其他民族地区的各种教育形式或文化传承方式之间的关系。因为,如何处理传统与现代两种不同教育形式间的关系,传统的文化如何传承的问题,既是一个具有地方性、特殊性的问题,同时也具有普适性,这些问题在其他民族地区同样存在。当然,本研究共生理念的建构以及各种相关策略的提出,主要是基于西双版纳傣族寺庙教育与学校教育当前的状况,具有针对性,也不可避免地具有自身的局限性;并且形成的理念和相关策略都只是初步的设想,虽然对当地的政策制定具有参考意义,但其是否具有可操作性并能真正发挥作用,有待进一步验证。更多还原

【Abstract】 The monastic education is one of the forms of traditional education for the Dai in Xishuang Banna. In the long-term historical development of the Dai in Xishuang Banna, Theravada Buddhism in Yunnan, its monastic education and the daily life of the Dai are closely connected. Theravada Buddhism and its monastic education have become the most important part of the Dai culture. Besides propagating Buddhism, the monastic education also undertakes the task of transmitting the Dai culture; it is not only the center of religious activities, but also the fixed location for cultural spreading and ethnic education. The temple is the school. Buddha is the teacher. The sacred books are textbooks. Monks are students. And the temples have become the special schools for the Dai. We can say that the traditional culture of the Dai in Xishuang Banna is transmitted by the integration of the monastic education. As the society changes and the modern school education gets involved, there exist monastic education and school education in the Dai society in Xishuang Banna. But now, there are conflicts between them. Although the government has formulated a series of policies to dispel the conflict, the conflict has not been eliminated. However, it has become further strengthened.After the intervention of school education, many problems appear in monastic education, such as the contents being narrow, the functions being secular, the management being loosing, and so on. Before the intervention of school education, monastic education includes not only various kinds of Buddhist scriptures, but also astronomy, calendar, history, geography, medicine, law, literature, and a variety of knowledge about production and life. After the intervention of school education, the content of monastic education has mainly served for all kinds of Buddhist ceremonies; the functions of monastic education have been being weak; the monks’ life style has turned secular; all kinds of ceremonies about offering money to Buddhist temples have secular trend; the management for monastic education has been looser than before: many religious rules and Buddhist disciplines have been broken. And these problems have led to decline of monastic education.There are many problems in school education. It is short in educational resources; its running model is unitary; the evaluation criteria are unified. And there exists a conflict: multi-national students receive education in the same school by one culture. So school education can not take on the task of transmitting the Dai Culture, and can not develop the local economy. At present, the state of school education in Xishuang Banna is that the enthusiasm of enrollment and entering high school for many students is not high, that "intermittent dropout" is extremely serious and the students’ academic achievement is generally poor, that the enthusiasm of teachers is not high, that the conflict among teachers and students often occurs, and that the professional structure is not appropriate. At the same time, there is a conflict between monastic education and school education in student source, time, teaching context, the students’ outlook on life, the identification of "the monk student", and so on. The conflict makes both of them in bad station.To solve the problems of the education in ethnic area, we should analyze the problems from politics, economy and culture, avoiding single-factor analysis and cultural determinism tendency; we should combine the principal position and etic position, avoiding the tendency to cultural relativity; we should view culture by using dynamic foresight instead of geographical determinism of culture. Only in this way can we find the origin of the problems, and we can also find solutions to the problems fundamentally. By fieldwork to monastic education and school education of The Dai in Xishuang Banna, we find that the main reasons which lead to the opposition and conflict are the cultural self-confidence caused by the economic advantages and the rejection to other cultures, the related policies serving only for schools, the limitation of school education in transmitting the Dai culture, the content of school education divorced from the local life, which leads to popularity of "reading is useless", the monastic education being secular and the management being loosing, etc.By further analyzing the conflicts between monastic education and school education, we find that the conflicts can be fundamentally eliminated by the corresponding reform in related departments of government, schools, temples and families under the guidance of the concept of symbiosis, mutual respect, mutual accommodation, mutual complementation and mutual promotion. Firstly, we should theoretically recognize that temple education plays an important part in the daily life of the Dai, that it is necessarily to exist as school education, and that the existed conflicts are not inevitable; Secondly, when we make policies and measures, we should avoid the exclusion of the "one-sided" approach, by coordinating relevant departments and means of developing both sides. Thirdly, school education and monastic education should also fill up their own inadequacies; fourthly, the family should play more important role in education. These are the main strategies to deal effectively with the relationship between them.The concept of symbiosis about temple education and school education of the Dai in Xishuang Banna is also suitable for dealing with relationship among all kinds of forms of education in other ethnic areas or the way of cultural heritage. Because, how to deal with the relationship between the traditional education and the modern education, and how to transmit traditional culture is a local problem with specificity, and meanwhile is also a universal one. These problems also exist in other ethnic areas. Of course, the concept of symbiosis as well as various related strategies proposed in this study mainly base on the situation of temple education and school education in Xishuang Banna. They are pertinent, but still have their limitation; although they can offer references to policy making for local government, it is only a preliminary idea. Whether they have maneuverability and whether they can really play a role need to be further verified.更多还原