【作者】 王淑英；

【导师】 郝苏民；

【作者基本信息】 西北民族大学 ， 中国少数民族语言文学， 2010， 博士

【副题名】以甘肃洮岷地区为田野调查中心

【摘要】 本论文在洮岷地区这一多元文化空间中考察湫神信仰仪式及其口头传统的展演、运作方式与社会功能。指出:洮岷地区的湫神信仰通过迎神赛会、祭祀仪式与口头传统等形式实现了自身的展演;围绕湫神信仰,汉、藏、回、土等族群之间实现了不同层面上的认同与互惠。汉、藏、土之间因共同的湫神信仰而引发了族际间的全面交流与合作;汉、回之间因信仰不同,不能进行仪式上的合作,只能进行的生产层面的合作,但仍有某些“意识”上的默认。本论文并不仅仅是对洮岷湫神崇拜仪式的本体研究,更侧重于对崇拜仪式中语言崇拜的残留(神词、祭文、祈祷词等)及其以语言为载体的口头传统所发挥的功能的分析。这对于我们分析社会文化认同的复杂性和族群文化的多样性有着极其重要的意义,也为多元文化空间中的人类学、民俗学口头传统和民间信仰研究提供了一个新的研究视角和地方性的民间经验。除绪论和结语外,本文主体部分共分为五个章节:第一章着重描写洮岷地区恶劣的生态环境、多样化的生存方式及多元化的民间信仰。恶劣的生态环境与不同族群的多样化生存方式为洮岷湫神信仰的形成提供了物质性与族群间文化“互化”的基础。第二章主要从历史角度考察洮岷地区18位湫神信仰的形成过程。明清时期,朝廷加强了对洮岷地区的军事、政治、经济与意识形态控制,18位湫神信仰的形成是国家与地方社会共同建构的结果。第三章从洮岷地区的庙会与演剧活动中考察湫神信仰仪式与观念的综合展演。洮岷庙会活动既是民众对自身传承及移民历史的一种叙述,也是对历史上多元文化并存、多族群交流这一“事实”的再现。洮岷演剧与湫神祭祀仪式紧密相连,始终呈现出一种浓厚的仪式色彩。第四章描述分析洮岷地区湫神信仰的仪式专家、祭祀组织与仪式实践。仪式专家马角、水头对于仪式知识是“全知”的,是青苗会组织的核心人物。青苗会是洮岷地区的湫神祭祀组织,具有仪式与生产方面的职能。围绕各自的湫神,青苗会举行的一系列禳雹、祈雨仪式是人类企图用文化、仪式手段影响自然环境的积极生存策略,反映了人与自然、人与人之间的复杂关系。在第五章中笔者首次对与湫神信仰相关的传说故事、神奇叙事、神花儿、神词等口头传统进行了系统梳理与深入分析,指出:与湫神信仰有关的传说、故事、神奇叙事的讲述,起到了解释、维系、强化湫神信仰体系的作用;而在仪式上使用的神词和祭文则是一种沟通人神、显示湫神权威的仪式语言,保证了仪式展演的神圣性。总之,本文通过对洮岷地区湫神信仰仪式及其口头传统的描述与分析,指出洮岷地区的湫神信仰仪式和口头传统打破了家庭、宗族、村落和族群的边界,在汉、藏、土、回等多族群共存的时空中实现了不同层次上的文化交流与认同。更多还原

【Abstract】 This paper investigates the performance, mode of operation and social functions of the Dragon—God Worship Ritual and Oral Tradition in the Tao-Min multi-cultural space areas .Pointed out that: In the Tao-Min multi-cultural space areas ,the Dragon—God Worship through the Temple Fair, Worship Rituals and Oral Traditions achieves its own stage for performances; around the Dragon—God Worship, the Hans, the Tibetans, the Huis and the Tus ethnic grous achieve the concept of faith, ritual practice, and production cooperation between different levels of recognition and reciprocity. Between the Hans,the Tibetans and the Tus, Dragon—God Worship leds to a comprehensive inter-ethnic communication and cooperation by common belief . But between the Hans and Huis , they can only reach limitated cooperation of production level for their different faith. Muslims can not participate in the Qingmiaohui and the ceremony. The study provides a new perspective and experience of local people for anthropology and folklore oral traditions in the multi-cultural space. Except for the introduction and conclusion, the paper’s main part could divided into five sections:The first chapter describes emphatically the bad ecological environment, the diversification survival way and multi-folk beliefs. Bad ecological environment and different ethnic‘s diversity of survival way in the Tao-Min areas form the basic of material and common belief among ethnics.The second chapter basically investigates 18 Dragon—Gods Worship’s formation process from the historical perspective in the Tao-Min areas. During the Ming and Qing dynasties, China’s government strengthened the military, political, economic and ideological control in the Tao-Min areas , 18 Dragon—Gods Worship’s formation is the result of national and local society’s common constructing.The third chapter inspects Dragon—Gods Worship Rituals and Ideas from temple fair and plays in the Tao-Min areas . Temple fair not only is a narrative of their activities and immigration history, but also the reality’s appearing of the diversity ethnic cultural coexist and exchange. The Tao-Min areas’s plays are closely link with acrificial rites of Dragon—Gods, always show a strong color of the ceremony.The fourth chapter analysis the Dragon—God’cult organization, ritual specialists and ritual practice. Ritual specialists, Majiao and Shuitou are omniscient, they are the cores of Qinmiaohui. Qingmiaohui is the Dragon—God’cult organization, consists of fair leaders, Majiao and Footman, get the ritual and production function. Revolving around their Dragon—God,Qinmiaohui holds a series of rites, that is an active survival techniques ,that people want to affect the nature by culture and ritual means,reflecting the complex relation between man and nature, person and person.In chapter five, penman systematically combes all kinds of oral traditions about the Dragon—God for the first time. Pointed that the narrative of tales, story and fantastic rumour provides basis and powerful security for people worship ideas’continuation.“God hua’er”, Sacred Word and Oration themselves on the Cult Ritual Oration are the important component parts of the Cult Ritual, as depurative languages,they ensure the sanctity of ritual performative.In short, this paper descriptes and analysises of Dragon—God Worship Ritual and Oral Traditions in the Tao-Min areas, points that: The Dragon—God Worship Ritual and Oral Traditions has broken the frontiers of families, chans, villages and ethnic grous, It has achieved different levels cultural exchange and identity in the coexist space-time of the Hans,the Tibetans,the Tus and the Huis ethnic grous and so on.更多还原