【作者】 马宁；

【导师】 刘昭瑞；

【作者基本信息】 中山大学 ， 人类学， 2010， 博士

【副题名】以舟曲地方为例

【摘要】 宗教对话肇始于基督教为谋求教内各派和解而进行的探索,现在已经成为世界上最热门的宗教理论之一,为世界各大宗教所接受。我国学术界对宗教对话理论的研究还停留在引介西方理论,进行消化吸收的阶段,正在努力构建具有中国特色的宗教对话理论体系。本文运用宗教对话理论对藏汉结合部的宗教对话模式进行研究。文章根据笔者对陇西走廊中的藏汉结合部舟曲地方的田野调查,探讨藏汉两族作为苯教、藏传佛教、民间信仰和基督教等宗教的信众所进行的冲突和对话,勾勒出当地多种宗教并存的宗教格局,展现藏汉信众如何成为复合型宗教信徒,实现民族融合的过程,总结出藏汉结合部的地方性宗教知识和宗教对话模式。苯教、藏传佛教和民间信仰是舟曲地方的传统宗教,由藏、汉两族信仰。历史上,民间信仰是与苯教和藏传佛教对立的宗教,发挥了团结汉族移民,与藏族争夺自然资源,谋求生存与发展的作用,这在明朝时期表现得最为突出。直至清朝初期,随着舟曲地方二次移民的完成和生番土司的归附,形成了藏汉杂居的分布格局,双方最终达成了和解。这一时期舟曲地方的苯教逐步佛教化,依附藏传佛教而存在,藏传佛教与民间信仰构筑了山水相依的平衡格局,藏汉两族也成为复合型宗教信徒。由于藏汉通婚的普及,藏汉两族也在较大范围内实现了融合。而基督教从20世纪20年代传入后打破了这种平衡格局,引发了宗教冲突。“文化大革命”后,很多藏传佛教寺院没有及时恢复,重建的民间信仰寺院则成为新的宗教文化中心,是藏汉信众实现宗教诉求的重要场所。舟曲地方的苯教、藏传佛教和民间信仰共同构筑起倒三角的宗教平衡图景,将基督教排除在外,发挥着维护地方稳定与和平的作用。近年来,这种宗教结构虽然发生了变化,但并不影响各宗教的关系和当地的民族关系。文章用宗教现象学理论对舟曲地方各族信众举行的宗教仪式进行分析,进而区分了神圣时空与世俗时空,认为献祭仪式维系着神圣与世俗的秩序,成为信众对话、交往和展示地方文化的舞台。通过对神界的分层与诸神格的分析,认为诸神的关系是各族民众关系在宗教中的反映。藏汉两族在明清两朝的冲突是不同宗教知识差异性的体现,尤其反映在宗教生态观和生存文化上,这属于生态神学的研究范畴,藏族创造了以苯教为核心的生存文化对以森林为核心的生态系统的循环补充机制,而汉族则形成了以人类为中心的生存文化,经过不断的磨合,汉族最终接受了藏族的宗教生态观和生存文化。最后,本文在人类学视野和宗教对话理论支撑下,对舟曲地方的宗教对话模式进行了总结,历史上的事实证明,在已有宗教对话理论中的宗教置换模式并不适用于舟曲地方,宗教互益模式才是舟曲地方宗教对话的主要模式,但是这种模式并不是一直在和平环境中发挥作用的,而是伴随着宗教冲突,通过民间的力量来实施,冲突是实现互益模式的必然途径之一。更多还原

【Abstract】 Religious dialogue theory which has been one of the most popular religious theories and accepted by all the main religions in the world originated from the exploration of compromise among Christian sects. On the research of religious dialogue theory, Chinese academia is on the stage of importation and assimilation, and making great efforts to construct religious dialogue theory system with Chinese features. Applying the theory, the thesis studies the mode of religious dialogue on Tibetan and Han people Adjoining Region.Based upon the field work on Zhouqu of Western Gansu Corridor, the thesis probes the conflicts and dialogues between Tibetan and Han people who are as worshippers of Bon-pa, Tibetan Buddhism, folk beliefs and Christianity. It presents the process of Tibetan and Han people transformation to hybrid worshippers, and the course of multiethnic fusion. It also summarizes the local religious knowledge and the mode of religious dialogue on Tibetan and Han people Adjoining Region.Bon-pa, Tibetan Buddhism and folk beliefs are the conventional religions of the Tibetan and Han people on Zhouqu Area. In the past, folk beliefs that played the role of uniting Han people immigrate and fighting against Tibetan to get resources was opposed to Bon-pa and Tibetan Buddhism. The phenomenon is most conspicuous in Ming Dynasty. Till the early days of the Qing Dynasty, along with the second Han people immigration and Sang-fan headmen’s submission, Tibetan and Han people lived together, therefore the two sides reached an accommodation finally. During the period, Bon-pa became dependent on Tibetan Buddhism; Tibetan Buddhism and folk beliefs brought into equilibrium; Tibetan and Han people gradually became hybrid worshippers, and in virtue of intermarriage, to a great extent the two ethnics have blended together. Christianity‘s spread to Zhouqu since the 1920s has broken the balance and conflicts have increased. After the Great Cultural Revolution, many Tibetan Buddhist monasteries didn’t recover in time, thus folk beliefs locations became religious centre. Bon-pa, Tibetan Buddhism and folk beliefs commonly constructed an equilibrium mode in the shape of inverted triangle, which excludes Christianity and plays the role of maintaining local social stability. In recent years, even if the religious structure has changed a bit, the local religious and ethnics relationships remain stable. Using phenomenology of religion, the thesis analyses the religious rituals in Zhouqu Area and discriminates the holy and secular space-time. The thesis believes that the consecration connects the holy and secular order, which is the stage of dialogue, communication and representing local culture. Through the analysis of stratification of divine divinity, the thesis suggests the relationship among deities reflects the relationship among ethnic groups.The conflicts between Tibetan and Han people during Ming and Qing Dynasty represent the religious knowledge differences, especially mirror on the ecological view and existing culture, which belongs to the realm of ecological theology. Tibetan created the existing culture putting Bon-pa at the center that focuses on the forest’s circulating and supplementing institution. Meanwhile, Han people existing culture focuses on human being itself. Through a long mutual accommodation period, Han people finally accept the former’s existing culture and ecological view.In the perspective of anthropology and religious dialogue theory, the thesis summarizes the mode of religious dialogue on Zhouqu Area. The historical facts have proven that the mode of religious metathesis does not adapt to the Zhouqu’s concrete situation, instead the mode of religious benefit suits. However, the mode does not always take effect in the peaceful circumstances but accompanying with religious conflicts. And enforcing it through folk powers, conflicts become one of the necessary patterns to fulfill the mode of mutual benefit.更多还原