节点文献
传统与现代——中国伊斯兰教西道堂研究
【作者】 马志丽；
【作者基本信息】 中央民族大学 ， 宗教学， 2010， 博士
【摘要】 西道堂产生于西北一隅临潭旧城,临潭是汉、回、藏交界地带,拥有较好的区位优势,从民族关系上看,临潭自古以来就是各民族杂居地区,从文化的角度来看,临潭是农耕文明,游牧文明和处于二者之间的伊斯兰商业文化的碰撞地带,从而形成了汉文化、藏文化和伊斯兰文化交融的地带。西道堂产生是在门宦制度改革的基础上应运而生,是宗教改革与社会改革的统一,是门宦制度适应社会变革的需要。西道堂兼容并蓄具有伊斯兰文化与中国传统文化的二元文化属性。它用中国传统文化阐扬伊斯兰教义、教理,推崇刘智等汉文译著学家的思想,这是伊斯兰教中国化的体现。它从实际出发,理性、务实、创造性地发展伊斯兰文化。西道堂经历了艰难曲折的发展历程,它能够适应不同时间、不同空间和不同的社会发展形态,这是西道堂发展壮大的生命力之所在。西道堂产生有其丰富的思想渊源。西道堂宗教思想具有继承性,它是在继承了经堂教育、汉文译著、苏菲主义、伊斯兰“乌玛”、儒家“大同”思想、刘智思想的基础上发展起来。西道堂的思想既体现出了“伊儒附行”的特点,又体现出了它对中国传统文化的认同。西道堂以伊斯兰“乌玛”为蓝本,结合儒家所倡导“大同”社会的理想模式,建立了“乌玛”共同体。它创立了以集体经济为基础的“乌玛”大家庭组织,以共同生活、共同劳动、共同分配、共同占有生产资料的“乌玛”组织形式独树一帜,这是它与其他教派门宦相比的一个显著特点。它将宗教生活与世俗生活紧密地结合在一起,它注重实践,发展经济；尊重知识,重视教育,兴办学校,它把发展教育作为民族和宗教振兴之本；重视维护民族宗教的团结和稳定。西道堂“乌玛”大家庭组织虽然已经解体了,但是西道堂大家庭的“乌玛”精神还仍然存在,西道堂“乌玛”组织具有集体意识和强大的凝聚力,现代社会西道堂宗教组织结构及其功能发生的变迁,组织权力结构和社会控制方式也发生了变化,形成了西道堂宗教组织社会网络结构系统,这一社会网络系统增加了西道堂群体的向心力。现代社会西道堂宗教组织具有整合、心理慰藉、认同、维护秩序的功能。西道堂不仅是一个宗教共同体、文化共同体,而且还是一个经济共同体。西道堂经济的复苏和发展受到了汉、回、藏互补共生的经济圈、“茶马互市”贸易和地理优势的影响。西道堂具有农、商并重的复合型经济模式,它在商业、农业、林业、牧业等各方面有着突出的经济实践,西道堂复合型经济具有独特的特点和作用。现代社会西道堂宗教经济的基础是通过其集体经济的集资和积累来实现,它是以主道的神圣事业作为集资的动力标记。西道堂宗教经济的集资与支出处于一种动态运转的过程。在西道堂宗教经济背后有着重要的伊斯兰教信仰力量的支撑,伊斯兰教经济思想中价值观、伦理观对其经济产生重要的影响和作用,形成了以伊斯兰文化为底蕴的西道堂商业精神。西道堂宗教教育的特点具有伊、儒文化结合的教育理念,伊斯兰教教育思想是西道堂宗教教育的基础；西道堂宗教教育改革了传统的经堂教育；西道堂新式学校教育融入社会发展和国家意识的教育理念；西道堂启西女子学校开临潭女子教育之先河；西道堂兴办教育,适应社会的发展。现代社会西道堂经堂教育面临着改革和困境,西道堂女学教育的兴起,发挥了重要的作用。西道堂协调普通学校教育与宗教教育模式的关系,重视教育,提升文化知识。西道堂处在一个多民族、多宗教的多元生态文化环境中,西道堂与汉、藏民族之间有着较好的民族关系,一方面西道堂与汉、藏民族有着友好的社会交往,另一方面西道堂与汉、藏民族间的族际认知、族际通婚使他们之间的关系更为融洽。西道堂与汉、藏民族之间有着在经济上共生互补,多元文化相互交融的特点,体现出民族交往过程中文化的宽容性。西道堂发展的历程证明,宗教不仅能够与社会协调发展,而且能够与时俱进。本文采用传统与现代的视角,运用宗教社会学的研究方法,在田野调查的基础上,从西道堂地域特征及其产生的社会背景；西道堂宗教思想与中国传统文化的融合；“乌玛”大家庭组织及其变迁；西道堂复合型经济模式及其现代变迁；西道堂宗教教育的特点及其作用；西道堂与汉、藏民族之间的关系六个方面来突出西道堂的特点,探讨了西道堂适应社会协调发展的关系,为伊斯兰教与社会如何协调发展提供有益的思维视角或价值。
【Abstract】 Xidaotang born in Old City in Lintan, Gansu. Lintan locates border regions of Han, Hui, Tibetan and Have good regional advantages. From relations of nation, Lintan has been ethnically mixed area since ancient times. From the point of culture, Lintan is collision zone of agricultural civilization and nomadic civilization and Islamic business culture. And Lintan becomes fusion zone of Chinese culture, Tibetan culture and Islamic culture. The origin of Xidaotang has historical background and humanistic characteristics. Xidaotang is based on reformation of official family system, unity of reformation of religion and society, the need for official family system adapt to social change. Xidaotang has dual cultural identity of Islamic culture and Chinese traditional culture. It propagates Islamic doctrines with Chinese traditional culture and respects thoughts of scholars of Chinese translation, such as Liuzhi. This is manifestation of Islam in China. It develops Islamic culture rationally, pragmatically and creatively. Xidaotang experienced difficulty history and can adapt to different times and spaces and patterns of social development. These are the reasons of development and growth of Xidaotang. The generation of Xidaotang has rich ideological origins. The thoughts of Xidaotang has inheritance nature. It inherits mosque education, Chinese translations, Sufism,’Uma’of Islam,’Great Harmony’thought of Confucianism and Liuzhi’s thoughts. The thought of Xidaotang embodies not only combination of Islam and Confucianism but also identification of Chinese traditional culture.Xidaotang regards’Uma’of Islam as original version and combines ’Great Unity’of Confucianism to construct’Uma’Community. It creates collective economy based on’Uma’family organization, This is a remarkable characteristic compared with other religious sects. Xidaotang combines religious life with secular life closely. It pays attention to practice and develop economy, respects knowledge, emphasizes education, sets up schools and regards education as the foundation as revitalization of nation and religion, pays attention to maintain unity and stability of nations. Although’Uma’family organization has disintegrated, the spirit of’Uma’family organization still exists. The organization of ’Uma’has collective sense and huge cohesion. Religious organization and its functions of Xidaotang and its organizational power structure and social control have changed in modern society. These formed social network system of Xidaotang’s religious organization. And this social network system enhanced Xidaotang’centripetal force and established stable infrastructure of religious organization. In modern society, Xidaotang’s religious organization have functions of integration, mental consolation, identification and maintenance of order. Xidaotang is not only religious and cultural community but also economic community. Recovery and development of Xidaotang’s economy is influenced by complementary symbiotic economic circle of Han, Hui, Tibetan and tea-horse trade and geographical advantage. Xidaotang is complex economic model. It pays attention to economic practice in commerce, agriculture, forestry, animal husbandry. Xidaotang’s complex economic model has its unique features and functions. Xidaotag’s religious economic foundation is realized by financing and accumulation of collective economy. It regards sacred cause as symbol of financing motion. Xidaotang’s pool and expense operate in a dynamic process. Strength of Islamic faith supports Xidaotang’s religious economy. View of value and ethics play an important role in Xidaotang’s religious economy. This forms Xidaotang’s commercial spirit based on Islamic culture.Xidaotang’s religious education has idea of combination of Islam and Confucianism. Thoughts of Islamic education is basis of Xidaotang’s religious education. Xidaotang’s religious education reforms traditional mosque education. Xidaotang’s new education merged into educational idea of social development and national consciousness. Qixi Girl Schools of Xidaotang was advocated earlier of Lintan women’s education. Xidaotang set up education to adapt to social development. In modern society, Xidaotang’s moque education faces reformation and difficulties. And Xidaotang’s women’s education plays an important role. Xidaotang coordinates relations of school education and religious. Xidaotang pays attention to education and promotes cultural knowledge.Xidaotang locates in diverse eco-cultural environment of multi-nations and multi-religions. The ethnic relationship between Xidaotang and Han, Tibetan is favorable. On the one hand, Xidaotang has friendly social interaction with Han and Tibetan. On the other hand, ethnic groups in cognition and intermarriage makes relations between Xidaotang and Han, Tibetan harmonious. Complementary economic symbiosis and mutual supplement and multi-culture of Xidaotang and Han, Tibetan are interacting with each other. This embodies cultural tolerance of national contacts. Xidaotang’s development course proves that religion can coordinate society but develop with times.Xidaotang is one of four major sects of Islam. Xidaotang have the characteristics of the combination between Confucianism and Islam, focusing on the development of business and economic; developing the education; a unique form of collective life is the most sects of Islam with Chinese characteristics.Xidaotang constantly adapts to social development, it blazed a unique path. It provides a vivid case that Islam adapts to the society. In this paper, from the perspective of tradition and modern, analyzes Xidaotang’s geographical characteristics and social background; Xidaotang’s religious thought and the integration of traditional Chinese culture; community organization of "Uma" and its changes; Xidaotang’s complex economic model and its modern changes; Xidaotang’s characteristics and the role of religious education; ethnic relations between Han and Tibetan. It highlights Xidaotang’s characteristics and analyzes the relationship between adaption and social development. It provides a useful perspective of thinking or value that how to coordinate the Islam and development of society.