阿尼玛卿山神文化研究

【作者】 才贝；

【导师】 丹珠昂奔；

【作者基本信息】 中央民族大学 ， 藏学， 2010， 博士

【摘要】 藏族山神文化作为藏族民间最古老、最具普遍性的文化之一,是至今鲜活的集体表象,象征着藏族社会记忆,对其进行深入细致的个案研究可以触及藏族传统文化的根基。阿尼玛卿山神作为安多藏区地位最高、影响最深的家乡神祗、地域神,其形成、演化过程伴随着藏族社会、历史、文化和宗教的变迁,具有多种文化背景,又有不同时代的层层积淀。由阿尼玛卿山神崇拜衍生或与之密切相关的山神文化既与整个藏族文化的产生和发展具有同步性、关联性,又有自身发展的轨迹和特点。以阿尼玛卿山神文化这样一个典型的山神文化个案,从其形成、发展和传播,可以管窥整个藏族山神文化体系形成和演变的过程,探寻这一古老文化形成的深刻渊源,知悉藏族山神文化的社会功能和文化价值,明了以阿尼玛卿为代表的藏族山神文化对于藏族部落社会建构、藏族社会族群与文化认同的重要作用,探讨藏族山神文化的仪式、结构、.象征意义以及某种普同的模式。论文深入探讨了阿尼玛卿所处的自然与历史情境、山神名称、考释山神身份、研究山神起源、山神形象,提出基本观点：阿尼玛卿山神作为自然与文化交接处的符号,在历史的进程中,旧的文化密码已被改写,神山是山神文化发展的成熟模式；进而切入“神山”这个研究范畴,研究阿尼玛卿朝圣路线、圣地解释、阐释圣地志文类、探讨阿尼玛卿深邃而多样的仪式世界,提出阿尼玛卿山神的影响传播模式是以“三圈”即内圈以血缘为基础的亲属圈、中间圈地缘为基础的部落圈以及外圈以朝圣为基础的藏传佛教圈发展和影响的,阿尼玛卿富有层次、阶序的三圈影响模式是一种圈状的渗透模式,这个圈状结构是动态的,内圈和中间圈为核心建构了果洛与藏族周边社会的神圣地理,这种建构方式是藏族弥足珍贵的根基性文化的突出代表,而其外圈部分,是最强势的文化；最后归结到阿尼玛卿作为自然感知对于文化记忆的贡献是多样和深远的,阿尼玛卿崇拜是人类资源情境下社会结群的一种表征,这种结群方式既是来自于根基性的情感联系,也是以工具为中介达成的。整篇论文是在历史与宗教人类学的理论框架之内进行的,基于对地方性知识的理解、阐释、深入分析从而积淀思想,探讨阿尼玛卿山神崇拜的象征意义、它所呈现的纷繁复杂的符号、山神文化的形成、结构,它背后所藏的动机和情感,以及这样一种文化模式是否具有普遍解释力的问题。论文贯穿了对文化的理解：文化是一群人所共有的集体表象和准则,是以象征符号为基础的,文化是透过人的活动而实现的,否则文化就是空的。人存在的独特性,根本在于其依附于社会,如山神体系作为表征反映的就是在部落社会中,亲属关系就是整个社会的基本方案。如何既要做好田野,了解当前鲜活的阿尼玛卿,又要眷顾历史,在整个藏族历史的复杂进程中理解阿尼玛卿是此项研究所要顾及的,这也恰好体现了人类学的历史性与现实性。民族志资料显示,在远离“官方”权威叙事之外,民间记忆构建了另类的“历史",以一定的历史感梳理整个阿尼玛卿山神文化的变迁体系,将阿尼玛卿现象看成一种“历史”,这是经常被藏族传统史学“正史”以及藏族主流文化藏传佛教所忽视了的另类“历史”,阿尼玛卿作为自然感知,所贡献的文化记忆,正是一种可以解读的“历史文本”。藏族传统文献资料的分析、考证和运用是本论文运用的主要方法,其次就是进行田野调查,包括参与观察、个别访谈、问卷调查、文物文献搜集等。总之,藏族山神文化是一个复杂的文化体系,从其结构上看,它既包括深层的藏族意识形态的内容、中层的以行为制度表现的各种宗教仪式、社会等级、亲属关系、藏传佛教教义等、表层的以物质或物化形态表现的各种具体存在；从其时间上来说,藏族山神文化又有个产生、发展的过程,属于藏族山神文化的若干文化丛并非都是同时产生,有原生层次的文化又有次生层次的文化,表现在藏族文化发展史中,就是史前文化、苯教文化、佛教文化三种历时个性迥异的文化形态,又有共时的特点。此项研究是深入研究阿尼玛卿山神文化的形成过程、形态发展、文化特点等,从一系列特定的观察中,发现一种模式,在整个藏族山神文化体系的发展轨迹中探究个案的范畴、存在形态以及其所蕴藏的社会意义,以期能为藏族山神文化研究提供一种可供参考的框架,从而推动藏族传统文化的深度研究。更多还原

【Abstract】 The culture for Tibetan "mountain spirits" is the most ancient and universal ones in the Tibetan cultures, it is the collective representation that still living and symbols the Tibetan social memory,it will touch the Tibetan traditional culture deeply if we could study it carefully in the way of the case.A-myes-rMa-chen as a mountain is worshipped as the chief of all the territorial deities (yul-lha gzhi-bdag) by the inhabitants of the traditional Tibetan province of A mdo. The formation and evolution of it is accompanying with changes of the Tibetan society,history, culture and religion,it bears avariety of cultural backgrounds and the layers of sediment in different times.The "mountain spirits"culture that derives from A-myes-rMa-chen territorial deity worshipping or has a deep relationship to it not only has the synchronization and relevance to the whole Tibetan culture but also has it own development with trajectory and characteristics.It could glimpse the process of the formation and evolution of the whole Tibetan "mountain spirits" culture, explore the formation of deep roots of this ancient culture, know about the social functions and cultural values of it, understand the Tibetan "mountain spirits" culture is the characteristics of A-myes-rMa-chen has a important role of constructing the Tibetan tribe society,the ethnic and cultural identity,review the ritual, structure, symbolic meaning and some universal model for Tibetan "mountain spirits"culture by studying the formation, development and dissemination of this typical case of cultural.The front part of this dissertation discussed the nature and the historical context of A-myes-rMa-chen, its names and identity, origin, image and showed the basic view that A-myes-rMa-chen is the symbol of the junction of the nature and culture,the culture of this old password has been rewritten, the sacred mountain is the mature pattern in the development of "mountain spirits"culture; The following chapters entered into "the sacred mountain", studied the pilgrimage route,the holy land explaining, the literature genre for the holy text, the deep and diverse rituals, further proposed that the affect the transmission pattern of A-myes-rMa-chen is the "Three Circles"pattern, the kinship inner circle that basis of blood, the tribal alliance intermediate circle,the outer circle that basis of the Tibetan Buddhist pilgrimage. This rich levels and rank-ordered pattern is the pattern that in the shape of infiltrative and dynamic circle,the inner circle and the intermediate circle is the core circle that constructs the Scared Geography of mGo-log and its surrounding community, this is the outstanding representatives of the precious cultural roots for Tibetan, the part of the outer circle is the most strong culture; In the end, A-myes-rMa-chen as a Natural Perception makes the diverse and far-reaching contribution to Cultural Memory, A-myes-rMa-chen worship is representation for social grouping,the way of this grouping not only comes from primordial attachment,but also agrees upon intermediary by the tool.The entire dissertation is going on in the theoretical framework of the historical and religious Anthropology, based understanding, interpretation, in-depth analysis of the local knowledge and to accumulate the thinking, discuss the symbolism of the A-myes-rMa-chen worship, the complicated symbols, the formation and structure of the "mountain spirits"culture, the motives and emotions that hidden behind its and this kind of cultural patterns whether has the general explanatory.The study impenetrated a understanding for "culture":Culture is the collective representation and guidelines that shared by a group of people,it basis of symbols and realized through the human’s activity otherwise it is empty. The distinctive quality of human existence basically lies in who attaches to the society,for example,the system of the "mountain spirits" as a representation in the Tribal society just reflects kinship is the basic program for the whole society.It is very important to do fieldwork well to know about A-myes-rMa-chen living at present and also cares for the history, so, it must understand this mountain spirits in the course of Tibetan complex history,this is just the point that the historicity and reality of the Anthropology. The ethnography material demonstrates folk memory constructs another "history", organizing the change system of A-myes-rMa-chen culture with historicity,it could be seen as a kind of history that neglected by the mainstream culture, Tibetan Buddhism. A-myes-rMa-chen as the natural perception contribution to cultural memory is just the "historical text" that could be read.The main method of this dissertation is to analysis, study and use the traditional Tibetan literature and to do some fieldwork including the participant observation, the individual interviews, the questionnaire survey, the cultural relic literature collection.In brief, the Tibetan "mountain spirits" culture is a very complex cultural system,it is compose of the in-depth Tibetan ideology content, the middle that shows as various religious rituals, caste, kinship, and teaching of Tibetan Buddhism, the surface that all kind of concrete existence shows as material or physical form; In the view of times, the Tibetan "mountain spirits"culture has a generation and development process, the certain cultural clump belong to it is not generate at the same time, there are primary level cultural and secondary level culture that is present as the prehistoric culture, Bon culture, and Buddhist culture in the history of Tibetan culture,this three kinds of cultural shapes has some differ and common characters.This study is to investigate the forming process, shape development and cultural characteristic of the A-myes-rMa-chen "mountain spirits" culture deeply, discover one kind of pattern in a series of specific observation, inquire into the category of the case, the existence shape as well as its social meaning in the whole Tibetan cultural system’s developing path, wishing to provide a reference framework for the Tibetan "mountain spirits" culture, and promote in-depth study of Tibetan traditional culture.更多还原