本文選題：白褲瑤 + 蠶絲文化　； 參考：《西南大學(xué)》2012年博士論文

【摘要】：蠶絲文化在中華民族文化中占有十分重要的地位,在生產(chǎn)、文學(xué)、藝術(shù)、民俗中都有其不同的表現(xiàn)內(nèi)容及形式。在傳統(tǒng)的農(nóng)耕社會(huì)中,以絲綢作為物質(zhì)載體體現(xiàn)在傳統(tǒng)文化禮教中的“禮”具有一種等級(jí)性。 然而,這些體現(xiàn)在傳統(tǒng)文化禮教中“禮”的等級(jí)性在白褲瑤社會(huì)中是不存在的。與傳統(tǒng)的農(nóng)耕社會(huì)不同,白褲瑤并非定居農(nóng)耕的典型民族,它是游耕民族。那么,在這樣一種系統(tǒng)之中形成的蠶絲文化對(duì)其社會(huì)成員來說具有怎樣的價(jià)值和意義,是本研究的核心問題。從這個(gè)核心問題出發(fā),本研究需要解決的問題有： 白褲瑤蠶絲文化具體體現(xiàn)在哪些方面,是怎樣運(yùn)用的?白褲瑤蠶絲文化對(duì)人的發(fā)展是否產(chǎn)生了深刻影響,具有什么樣的教育價(jià)值?與傳統(tǒng)農(nóng)耕社會(huì)的蠶絲文化相比,白褲瑤蠶絲文化具有什么樣的特點(diǎn),它又是怎樣生成的? 基于以上思考,本研究從白褲瑤蠶絲文化的田野調(diào)查出發(fā),以貴州省黔南布依族苗族自治州荔波縣瑤山瑤族鄉(xiāng)為主要考察點(diǎn),并結(jié)合在廣西省河池市南丹縣里湖瑤族鄉(xiāng)和八圩瑤族鄉(xiāng)的考察,遵循結(jié)構(gòu)功能主義的范式,運(yùn)用文獻(xiàn)法和質(zhì)的研究方法,堅(jiān)持主客位相結(jié)合的原則,深入挖掘了白褲瑤蠶絲文化所蘊(yùn)含的教育價(jià)值。 本研究首先簡(jiǎn)要介紹了白褲瑤的歷史源流以及白褲瑤的自然、社會(huì)和精神環(huán)境,揭示了白褲瑤蠶絲文化所依托的外部文化生態(tài)系統(tǒng)；接著對(duì)白褲瑤蠶絲文化的內(nèi)容做了詳盡考察,發(fā)現(xiàn)白褲瑤蠶絲文化主要體現(xiàn)在生產(chǎn)生活、古歌、傳說以及婚禮和葬禮的儀式中；以白褲瑤蠶絲文化傳承的內(nèi)容為出發(fā)點(diǎn),分別分析了蠶絲文化在日常生活,即生產(chǎn)生活中和古歌、傳說中的教育價(jià)值、在婚禮中的教育價(jià)值及在葬禮中的教育價(jià)值；在此基礎(chǔ)上,繼而分析并總結(jié)出白褲瑤蠶絲文化的特點(diǎn)及成因,并得出了如下結(jié)論： 一、白褲瑤蠶絲文化的起源與信仰有關(guān)。從考古、文獻(xiàn)資料和人類學(xué)三個(gè)方面可以證明�？脊虐l(fā)現(xiàn),在白褲瑤巖洞葬殘留的尸骨中,仍然可見殘綢緞片和白褲瑤婦女的殘裙。文獻(xiàn)資料中諸多涉及中國南方喀斯特地區(qū)的歷史文獻(xiàn)中有不少關(guān)于當(dāng)?shù)鼐用袷褂眯Q絲或野蠶絲做裝飾的記載。本研究的田野調(diào)查發(fā)現(xiàn),白褲瑤的蠶絲文化在物質(zhì)、制度、精神文化方面均有體現(xiàn)。第一,從物質(zhì)文化層面來看。白褲瑤有適合蠶絲文化生存的自然地理環(huán)境,且白褲瑤婦女的裙子上縫制有一圈蠶絲裙邊。第二,從制度文化層面來看。白褲瑤蠶絲生產(chǎn)采取的是自給自足的生產(chǎn)方式,不以經(jīng)濟(jì)價(jià)值為目的,而且在白褲瑤的婚禮和葬禮儀式中均有蠶絲(或蠶繭)的運(yùn)用。第三,從精神文化層面來看。在婚禮儀式中,蠶絲作為一種生育和婚姻幸福美滿的符號(hào)表現(xiàn),體現(xiàn)了白褲瑤的生育信仰和婚姻價(jià)值觀；在葬禮儀式中,蠶絲作為一種靈魂和孝道觀念的符號(hào)表現(xiàn),體現(xiàn)了白褲瑤的生死觀和靈魂信仰;在古歌、傳說中均有關(guān)于蠶的來源,且與鬼、神有關(guān),也有白褲瑤婦女將寄生于楓木上的野蠶馴化為家蠶的歷史。由此可見,蠶已經(jīng)從其生命的自然屬性轉(zhuǎn)向了人的生命的社會(huì)屬性,正是白褲瑤通過蠶的符號(hào)意義來傳承的一種信仰。 二、白褲瑤蠶絲文化具有族群認(rèn)同的教育價(jià)值。通過對(duì)白褲瑤蠶絲文化的田野考察以及分析可以看出,白褲瑤蠶絲文化的傳承是以蠶絲為主線,將其歷史文化、民族特征、民族習(xí)俗等附著于白褲瑤蠶絲文化上,通過生產(chǎn)生活、生育、婚姻、死亡等生命成長(zhǎng)的各個(gè)環(huán)節(jié),使其從自然人完成到社會(huì)人的轉(zhuǎn)變,即從人的自然屬性到社會(huì)屬性的過渡。實(shí)現(xiàn)了對(duì)白褲瑤蠶絲文化的民族記憶和信仰的傳承,體現(xiàn)了日常生活中教人向“學(xué)”、日常生活中教人向“善”、對(duì)生命的認(rèn)識(shí)與思考、對(duì)性別角色的塑造與強(qiáng)化、對(duì)生與死的沉淀與關(guān)照、孝道教育的繼承與發(fā)揚(yáng),從而培養(yǎng)了白褲瑤成員的族群意識(shí)和族群情感,并明確了其族群身份,加強(qiáng)了其民族認(rèn)同感和凝聚力,維系了族群的社會(huì)功能,個(gè)人的精神需要得到了極大的滿足。 白褲瑤蠶絲文化的傳承方式靈活多樣、與他們的生活習(xí)俗融為了一體。家庭、集會(huì)、儀式等是蠶絲文化傳承的主要途徑,也是他們習(xí)得社會(huì)經(jīng)驗(yàn)的主要教育場(chǎng)所。因?yàn)榘籽潿幨且粋�(gè)有語言而無文字的民族,蠶絲成為文化傳承的有效載體,作為一個(gè)形象、直觀的方式為民族成員提供了一個(gè)意義體系,這種文化傳承借由民族文化自身獨(dú)特的符號(hào)體系,在生產(chǎn)活動(dòng)與婚禮、葬禮儀式中,通過口耳相傳、言傳心記、潛移默化等將本民族在適應(yīng)生存環(huán)境中總結(jié)出的與生命相關(guān)的內(nèi)容傳遞給下一代,為民族成員提供了參與、體驗(yàn)、內(nèi)化民族精神的場(chǎng)域和情境,有助于個(gè)體生命的生成和發(fā)展,具有重要的教育價(jià)值。 三、白褲瑤蠶絲文化促進(jìn)了民族成員社會(huì)化的發(fā)展和完善。白褲瑤蠶絲文化是一種生活實(shí)踐,是社會(huì)化的過程與結(jié)果的融合。在日常生活中,民族成員學(xué)習(xí)到了關(guān)于蠶絲文化的生產(chǎn)生活知識(shí)、了解到有關(guān)蠶絲文化的古歌、傳說、遵守蠶絲文化中體現(xiàn)的行為規(guī)范和道德,實(shí)現(xiàn)著個(gè)人技能社會(huì)化和行為社會(huì)化；在婚禮儀式中,民族成員了解到蠶絲所象征的生育意義和婚姻幸福美滿的意義,實(shí)現(xiàn)著個(gè)人角色社會(huì)化；在葬禮儀式中,民族成員認(rèn)識(shí)到蠶絲所象征的對(duì)祖先的尊重和對(duì)生死的看法,實(shí)現(xiàn)著價(jià)值觀念社會(huì)化和行為規(guī)范社會(huì)化。白褲瑤蠶絲文化所蘊(yùn)含的意義使其民族成員在生活實(shí)踐中實(shí)現(xiàn)了社會(huì)化的發(fā)展。 四、白褲瑤蠶絲文化具有四個(gè)特點(diǎn)：蠶絲生產(chǎn)社會(huì)分工的非細(xì)化、蠶絲生產(chǎn)的非經(jīng)濟(jì)性、蠶絲使用者身份的非等級(jí)性、蠶絲文化傳承的公共性等特點(diǎn)。因其獨(dú)特的自然地理環(huán)境、從游耕農(nóng)業(yè)到定居農(nóng)耕的生計(jì)方式的轉(zhuǎn)變、社會(huì)組織的力量以及宗教信仰的影響,白褲瑤產(chǎn)生了其獨(dú)特的蠶絲文化。 本研究具有一定的理論和實(shí)踐意義。首先,本研究對(duì)白褲瑤蠶絲文化做了扎實(shí)的田野考察,并在此基礎(chǔ)上分析并闡釋其在白褲瑤社會(huì)中所體現(xiàn)的獨(dú)特教育價(jià)值和意義,與傳統(tǒng)的農(nóng)耕社會(huì)中蠶絲文化所體現(xiàn)的教育功能不同。這種現(xiàn)實(shí)存在的蠶絲文化給探討蠶絲文化的起源提供了一個(gè)案例,從研究?jī)?nèi)容和研究視角來說,具有一定的新意。 其次,在白褲瑤蠶絲文化中所體現(xiàn)的生活世界的教育內(nèi)容、教育形式及教育價(jià)值,對(duì)民族教育也給予了一定的啟示。在全球化和現(xiàn)代化的沖擊下,建立起與當(dāng)?shù)匚幕噙m應(yīng)的教育,是民族教育發(fā)展值得借鑒的地方。
[Abstract]:Silk culture occupies a very important position in the Chinese culture and has its different content and form in the production, literature, art and folk custom. In the traditional farming society, the "gift" embodied in the traditional cultural etiquette with silk as the material carrier has a kind of rank.
Unlike the traditional farming society, Bai Ku Yao is not a typical ethnic group that settles farming, but it is a farming nation. Significance is the core issue of this research. Starting from this core issue, the problems that need to be solved in this study are:
What are the aspects of the culture of white trousers Yao silk? How do they use it? What kind of educational value does white trousers Yao silk culture have on human development and what kind of educational value is it?
Based on the above thinking, this study, starting from the field investigation of the silk culture of Bai Ku Yao, takes the Yao Shan Yao nationality in Libo County of Qiannan Buyi Miao Autonomous Prefecture of Guizhou Province as the main investigation point, and combines the investigation of the Yao and Yao nationality township in Nandan County of Guangxi Province and the eight polder Yao nationality township, and follows the paradigm of structural functionalism, using the literature method and the quality. The research method insists on the principle of combination of subject, object and position, and deeply explores the educational value contained in the silk culture of Bai Ku Yao.
This study first briefly introduces the historical origin of Bai Ku Yao and the natural, social and spiritual environment of Bai Ku Yao. It reveals the external cultural ecosystem based on the silk culture of Bai Ku Yao, and then makes a detailed investigation on the content of the silk culture of Bai Ku Yao, and finds that the white trousers Yao silk culture is mainly reflected in the production, life, ancient songs and legends. In the ceremonies of wedding and funeral, the article analyzes the value of silk culture in daily life, that is, the value of education, the value of education in the wedding and the educational value in the funeral, and then on the basis of the analysis and summary of the silk culture of Bai Ku Yao, the content of the inheritance of the silk culture of Bai Ku Yao silk culture as the starting point. The characteristics and causes of the transformation are obtained, and the following conclusions are drawn.
First, the origin of the white trousers Yao silk culture is related to the belief. It can be proved from three aspects of archaeology, literature and anthropology. It is found that the residual skirt of the silks and satin tablets and the white trousers Yao women still can be seen in the remains of the burial in Bai Ku Yao. There are a lot of historical documents related to the Karst area of southern China. The field survey of this study found that the silk culture of Bai Ku Yao is embodied in material, institutional and spiritual culture. First, from the material and cultural level, white pants Yao has a natural geographical environment suitable for silk culture, and the dress of white trousers and Yao women has a lap on the skirt. Silk skirt. Second, from the system cultural level, white trousers Yao silk production is a self-sufficient production method, not for economic value, and in the wedding and funeral ceremony of white trousers and the use of silk (or silkworm cocoon). Third, from the spiritual and cultural level, in the wedding ceremony, silk as a birth and marriage. In the funeral ceremony, silk as a symbol of soul and filial piety embodies the outlook on life and death of Bai Ku Yao and the belief in soul. In ancient songs and legends, there are sources of silkworms in ancient songs and legends, and they are related to ghost, God, and white trousers and Yao women will parasitism. The wild silkworm on maple wood is domesticated as the history of silkworm, so it can be seen that the silkworm has turned from its natural nature to the social attribute of human life. It is a belief that Bai Ku Yao passes through the symbolic meaning of the silkworm.
Two, white trousers Yao silk culture has the educational value of ethnic identity. Through the field investigation and analysis of the silk culture of Bai Ku Yao, it can be seen that the inheritance of white trousers Yao silk culture is the silk as the main line, and its history, culture, national characteristics and national customs are attached to the silk culture of Bai Ku Yao, through production, birth, marriage and death. Every link of life and growth makes it change from the natural person to the social person, that is, the transition from the nature attribute to the social attribute. It realizes the national memory and belief inheritance of the silk culture of Bai Ku Yao. It embodies the teaching of people to "learning" in daily life, and the understanding and thinking of life in daily life. The examination, the shaping and strengthening of gender roles, the precipitation and death of life and death, the inheritance and development of filial piety education, thus fostered the ethnic consciousness and ethnic feelings of the members of Bai Ku Yao, and made clear its ethnic identity, strengthened its national identity and cohesion, and maintained the social function of the ethnic group, and the spiritual needs of the individual had been greatly improved. Satisfaction.
The inheritance mode of the silk culture of Bai Ku Yao is flexible and diverse and integrates with their living customs. Family, assembly and ritual are the main ways to inherit silk culture. It is also the main educational place for them to acquire social experience. Because white pants Yao is a nation with language without words, silk becomes an effective carrier of cultural inheritance. An image, a visual way provides a sense system for the ethnic members. This cultural heritage, through the unique symbol system of national culture, in the production activities and wedding, funeral rites, through mouth and mouth, words and words, imperceptibly, and so on to adapt to the living environment of the people in the environment related to the content of the content. The transfer to the next generation provides ethnic members with the field and situation of participation, experience and internalization of national spirit, which is helpful for the generation and development of individual life, and has important educational value.
Three, white trousers Yao silk culture promotes the social development and perfection of national members. White trousers Yao silk culture is a kind of life practice and is the integration of social process and result. In daily life, ethnic members learn about the production and life knowledge of silk culture, understand the ancient songs about silk culture, legends, and observe silkworm culture. The behavior standardization and morality embodied in the transformation realized the socialization of personal skills and the socialization of behavior; in the wedding ceremony, the ethnic members realized the meaning of the fertility and the happiness of the marriage happiness, and realized the socialization of the personal role; in the funeral ceremony, the members of the nation realized the respect for the ancestors, which were symbolized by the silk. The views of life and death realize the socialization of values and the socialization of behavior. The significance of the silkworm culture of Bai Ku Yao makes its members socialized in the life practice.
Four, white trousers Yao silk culture has four characteristics: the non refinement of the social division of silk production, the non economy of silk production, the non rank of the silk user identity, the publicity of silk culture and so on. Because of its unique natural and geographical environment, the transformation of the livelihood mode from farming to fixed farming, and the strength of the social organization As well as the influence of religious belief, Bai Ku Yao produced its unique silk culture.
This study has some theoretical and practical significance. First of all, this study has made a solid field study on the silk culture of Bai Ku Yao, and on this basis analyses and explains its unique educational value and significance in the society of Bai Ku Yao, which is different from the educational function of silk culture in the traditional farming society. The silk culture provides a case for exploring the origin of silk culture. It has certain new meanings in terms of research content and research perspective.
Secondly, the educational content, educational form and educational value embodied in the silk culture of Bai Ku Yao silk culture also give some enlightenment to the national education. Under the impact of globalization and modernization, the establishment of education adapted to the local culture is a place to be used for reference in the development of national education.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類號(hào)】：G40-052

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