本文選題：江車村 + 喪葬�。� 參考：《中央民族大學(xué)》2012年碩士論文

【摘要】：葬禮,人類最為普遍的一種儀式,它在每一種文化系統(tǒng)中都占有一席之地。喪葬一詞,最基本的含義就是人死后對死者的遺體加以處理的過程。但是隨著社會的發(fā)展,時代賦予了喪葬進一步的含義,主要包含兩方面的內(nèi)容,即喪葬的禮儀和風(fēng)俗。不同民族和不同地方都表現(xiàn)了其獨特的喪葬風(fēng)俗。即使是同一民族,在不同歷史時期或不同的地方也有著不同的喪俗。所謂藏族喪葬文化,它不僅是藏文化的重要組成部分,也是藏族傳統(tǒng)文化的重要承載者。從而研究藏族喪葬文化對于整個藏學(xué)研究的意義重大�？墒�,雖然整個藏民族在對待喪葬儀式的意識心態(tài)是統(tǒng)一的,但是在形式上卻是因地而異、形態(tài)各異,因此很難將整個藏區(qū)的喪葬儀式一提并論。為了能夠更加系統(tǒng)地解析藏族喪葬文化及其社會功能,本文以安多地區(qū)卓尼車巴溝江車村的喪葬儀式為例,系統(tǒng)地闡述了該村喪葬儀式的全過程。旨在說明藏族喪葬文化在藏文化中的重要地位。從2011年暑假開始到論文的形成先后多次赴江車村通過問卷、訪談、觀察等調(diào)查方法,對江車村喪葬習(xí)俗展開了細致的調(diào)查,了解了這里的方方面面,獲得的了豐厚的一手資料,為本論文的撰寫奠定了扎實的基礎(chǔ)。在此基礎(chǔ)上,筆者通過運用宗教學(xué)、人類學(xué)、文化學(xué)等多學(xué)科的理論,對江車村的喪葬文化進行了多角度的分析與研究之后形成了本文。全文由六個章節(jié)構(gòu)成：第一章通過簡單介紹江車村的地理位置和宗教信仰的概況為后文作鋪墊。江車村地處青藏高原東部邊沿地帶,位于甘肅碌曲和迭部、卓尼等三個縣的交界處。按現(xiàn)在的行政區(qū)域劃分,隸屬于甘肅省甘南藏族自治州卓尼縣尼巴鄉(xiāng),由四個小隊,一個大隊構(gòu)成；按藏族傳統(tǒng)的地域劃分,隸屬于車巴溝部落,即卓尼土司管轄下的四十八旗之車巴軍旗,由四個氏族部落構(gòu)成。據(jù)第六次人口普查全村共有200多戶人家,2000多口人,100%是藏族,沒有其他民族成份。從事牧業(yè)是他們最主要的生計方式,同時因自然資源的豐厚,林業(yè)是他們最主要的一種副業(yè)。但是整個車巴溝對于牧民來說不是一個地域遼闊的好地方,四處崇山峻嶺,樹木茂盛,可以說是一片林海。因此,隨著人口和牲畜數(shù)量的增長,草場短缺成了當(dāng)?shù)厝俗铍y解決的問題。上世紀(jì)90年代初期開始,江車村及車巴溝每個村都出現(xiàn)了以承包草場、或租用草場、打工等的形式將自己的牧場搬遷于卓尼大峪溝及岷縣、隴西一帶的草場放牧的家戶。當(dāng)時,這一生計的模式成了這里發(fā)家致富最好的路子,很多家庭的生活水平也由此有了明顯的提高。但是隨著時間的流逝,社會的變遷,人們的思想觀念也在慢慢的轉(zhuǎn)變�，F(xiàn)如今,買康明斯跑運輸及開商鋪從事商業(yè)成了這里民眾最為看好的生計之路。自從去年開始賣掉家里的所有牲畜走向這一道路的人越來越多,從而傳統(tǒng)的生活方式已經(jīng)有了明顯的轉(zhuǎn)變。 是的,人們的生活方式可以說是有了較大的轉(zhuǎn)變,可是他們對于宗教的信仰卻依然如故。江車村全民信仰藏傳佛教格魯派,但格魯派也不是他們唯一信仰的教派,同時還存在大量的民間宗教及苯教、寧瑪派等教派的信仰。因在藏族宗教發(fā)展史上教派之間的斗爭激烈,多種教派并存于一個小區(qū)內(nèi)是少見的,可是在這里不僅不同教派能夠共存,而且信仰不同教派的民眾能夠和睦相處。甚至還會邀請不同教派的宗教人士到自己家里念經(jīng)做法。如果把苯教歸到藏傳佛教,那么到目前為止,這里還沒有出現(xiàn)除藏傳佛教以外的宗教信仰。為此,這里的宗教信仰在保持單一的同時又呈現(xiàn)著藏傳佛教內(nèi)部的多種教派信仰共存的趨勢。而這種多種教派信仰共存的形態(tài)往往是在舉行喪葬儀式等一些傳統(tǒng)性比較強的宗教活動時才呈現(xiàn)在我們眼前。 第二章中將江車村的喪葬儀式按其過程分為出殯前、出殯時、出殯后三個階段,對江車村喪葬儀式過程中的“祈愿((?))”、“超度((?))”、“瑪尼集會((?))”、“格((?))”、“芒加((?))”、“濃乃((?))”、“迪桑((?))”、“叫陽((?))”等各種宗教儀式進行了詳細的描述。其中,“祈愿((?))”、“超度((?))”、“芒加((?))”、叫陽((?))等一部分儀式是由專門的教人士完成,如：“扎巴((?))”“阿乃((?))”“奧金巴((?))”等專門的宗教人士；瑪尼集會((?))”、“格((?))”、“濃乃((?))”、“迪桑((?))”等儀式是由普通村民完成,主要是以念誦“六字真言”為主。其次,特別指出該村寧瑪派的信徒“奧金巴((?))”及本教信徒“阿乃((?))”在江車村喪葬儀式中的作用及其他們在舉行喪葬儀式時的一些特殊的儀式,對江車村喪葬儀式的過程進行了全面的論述。 第三章中將江車村的天葬、火葬、野葬等三個喪葬方式根據(jù)該村的認定習(xí)俗,分為一般性的喪葬形式和特殊性的喪葬形式兩大類,講述了該村的喪葬形式。天葬是該村最主要的喪葬方式,是十三歲以上的人們在正常死亡下的一種喪葬方式,如非感染疾病病死的舉行天葬；而火葬是該村十三歲以上的人在非正常死亡下的一種特殊的喪葬方式,如被兇器致傷而死的只能舉行火葬而不能送到天葬臺舉行天葬；野葬是該村對十三歲以下未成年的兒童死亡時采取的喪葬方式,沒有特殊的喪葬儀式及過程,只要將尸體移送到自認為好的山上即可。 第四章主要論述了新中國成立后到現(xiàn)在江車村喪葬儀式呈現(xiàn)的一些變遷及其發(fā)生這些變遷的原因。從上世紀(jì)五十年代到現(xiàn)如今,江車村的喪葬儀式最明顯的變化是開支的變化；其次是喪葬儀式過程中的一些宗教儀式的變化；之后是喪葬方式及喪禮參與人等一些細微的變化。發(fā)生這些變化的內(nèi)外原因眾多,筆者將其全部歸納為社會環(huán)境、宗教信仰、經(jīng)濟水平、交通條件等四個方面,闡述了江車村喪葬儀式的變遷的原因。 第五章從江車村喪葬文化的共性與個性兩個方面探討了江車村喪葬文化的特點。首先,江車村的村民對喪葬的認識及追求上是與藏民族的精神世界保持一致,他們通過花費更多的財力物力,目的是為死者祈禱,為生者祈禱,消減內(nèi)心的痛苦；其次,江車村喪葬儀式的整個過程與藏民族的喪葬過程除了一些細微的區(qū)別以外,總體上保持一致；另外,江車村對選擇喪葬方式的認識也與整個藏民族的認識保持著一致；同時,江車村喪葬儀式目前發(fā)生的變化也為大部分藏區(qū)所共有的。同樣在呈現(xiàn)出這樣的共性的基礎(chǔ)上江車村的喪葬儀式也保持的其獨特的個性,主要表現(xiàn)在江車村對于非正常死亡的喪葬方式的選擇上和喪葬儀式過程中宗教儀式的多教派性、繁雜性,以及舉行喪葬儀式的“被動性”上。 第六章為全文的總結(jié),在前五章的基礎(chǔ)上,闡述了江車村喪葬儀式在教育、倫理、傳統(tǒng)文化以及對人類心理安慰等方面的作用及意義,并對該村喪葬文化進行了定位。在江車村除了十三歲一下的兒童以外,對每位死者都要在死后的49天內(nèi)必須舉行盛行于當(dāng)?shù)氐囊徽讍试醿x式。而舉行這樣的喪葬儀式是受兩個方面的支配,即傳統(tǒng)與信仰。佛教與苯教都承認生死輪回,因此當(dāng)?shù)厝说纳烙^受到影響,認為“死”不是結(jié)束,而是另一個“生”的開始,從而他們也非常得注重喪葬儀式,將為死者舉行一整套完整的喪葬儀式作為生者應(yīng)盡的職責(zé)來完成。固然喪葬儀式在這里從某種程度上成為了宗教思想的一次生動實踐。介于“生”和“死”的神圣性,對于喪葬儀式的舉行當(dāng)?shù)厝瞬辉试S有任何明顯的改動,往往強調(diào)傳統(tǒng)的方法,從而喪葬儀式在一定程度上保持了原有的狀態(tài)�？墒恰白儭弊鳛槭篱g不變之自然規(guī)律,江車村的喪葬儀式不可能沒有一絲的變化,但是村民對喪葬儀式的傳統(tǒng)性的強調(diào),喪葬具有一定的傳承力,即傳統(tǒng)與發(fā)明的結(jié)合體。通過本文我們不難發(fā)現(xiàn),喪葬文化已成為了藏族民間傳統(tǒng)文化的載體。再次,基于江車村喪葬儀式的目的,該村的喪葬儀式對于人類心理安慰方面的意義極大。在物質(zhì)充足而豐厚的當(dāng)今時代,“死”作為人類最大痛苦之源,別離之苦與死亡的恐懼時刻困擾著每個人,從而人們不得不將臨終關(guān)懷提到日程上,擴大其需要關(guān)懷的范疇進行研究�？墒沁�是很難解決現(xiàn)實問題,人們對于死亡的恐懼與痛苦仍然極大,從而發(fā)生的極端事件仍然有增無減。但是藏民族對于死亡態(tài)度與世界眾多民族截然相反,他們對待死亡卻很坦然,這也引來了全世界的感嘆于好奇。通過江車村的喪葬儀式,我們不難得出藏民族的能夠坦然對待死亡的原因。藏民族通過這樣的舉行喪葬儀式,將內(nèi)心的痛苦與希望寄托于來世,認為人死只不過是換個軀體而已,因此不必痛苦欲絕。從而對死亡帶來的痛苦有了一定的消減作用。因此,喪葬儀式在人類教育、倫理、傳統(tǒng)文化以及對心理安慰等方面有著極大的意義。
[Abstract]:Funeral, one of the most common ceremonies of human beings, occupies a place in every cultural system. The most basic meaning is the process of handling the body of the dead after death. But with the development of the society, the age gives the funeral further meaning, including two aspects, the etiquette and the funeral rite. Customs. Different ethnic groups and different places have shown their unique funeral customs. Even the same people have different funeral customs in different historical periods or different places. The so-called Tibetan funeral culture is not only an important part of Tibetan culture, but also an important carrier of Tibetan traditional culture. Thus, the Tibetan funeral culture is studied. It is of great significance to the study of the whole Tibetan study. However, although the consciousness of the whole Tibetan nationality in the funeral ceremony is unified, it is different in form and different in form, so it is difficult to mention and discuss the funeral ritual in the whole Tibetan area. In order to more systematically analyze the Tibetan funeral culture and its social function, this article is a more systematic analysis. Taking the funeral ceremony of the zhujianggou village in the Zoni area of Ando area as an example, the whole process of the funeral ceremony is expounded systematically. The purpose is to explain the importance of the Tibetan funeral culture in the Tibetan culture. From the beginning of the 2011 summer vacation to the formation of the paper, a questionnaire, the interview, the observation and other investigation methods have been made to the funeral of jiangche village. The custom has carried out a meticulous investigation, understood all aspects of the area, got rich first-hand information and laid a solid foundation for the writing of this paper. On this basis, the author has made a multidisciplinary analysis and study of the funeral culture of jiangche village after the multi-disciplinary analysis and research by using the theories of the multi disciplines such as the teaching of religion, anthropology and culture. The full text is composed of six chapters: the first chapter, through a brief introduction to the geographical position of jiangche village and the general situation of religious belief, is a paving for the later text. Jiangche village is located in the eastern border area of the Qinghai Tibet Plateau, located at the junction of three counties, such as the Gansu and Zoni, Zoni and other counties. According to the present administrative region, it belongs to the Gannan Tibet in Gansu province. The village of Ni Ba, Zoni County, ethnic autonomous prefecture, consists of four teams and a large team; according to the traditional Tibetan region, it is subordinate to the zzai tribe, the forty-eight flag of zzai Tuba under the jurisdiction of Zoni Tusi, and is composed of four clan tribes. According to the sixth census, there are more than 200 families, more than 2000 people, and 100% are Tibetans and no other people. Ethnic composition. Animal husbandry is their most important means of livelihood, and the richness of natural resources, forestry is their most important sideline. But the whole car is not a vast area for herdsmen, high mountains, luxuriant trees, can be said to be a forest sea. So, with the population and the number of livestock. In the early 90s of the last century, every village in jiangche village and Chiba gully began to relocate his pasture in the form of the zhuoi Dadu Valley and the pasture in Minxian and Longxi. As the best way to get rich, the living standards of many families have improved obviously. But as time goes by, society changes, people's ideas are slowly changing. Now, buying Cummins to run and open business has become the most promising way for people to live here since last year. There are more and more people starting to sell all livestock at home, so the traditional way of life has changed significantly.
Yes, people's way of life can be said to have changed greatly, but their faith in religion remains unchanged. Jiangche village believes in the Tibetan Buddhist sect, but the green school is not the only religion they believe in, and there are also a large number of folk religions and religious beliefs of the benzism and the Ning Ma school. There is a fierce struggle between sects in the history of the exhibition, and it is rare for a variety of sects to coexist in a community, but not only does the different denominations coexist, but the people of different denominations can live in harmony. Even the religious people of different denominations will be invited to their own homes to read the practice. So far, there have been no religious beliefs except Tibetan Buddhism. For this reason, the religious beliefs here remain single and present a trend of coexistence of various religious beliefs within the Tibetan Buddhism. Teaching activities are present in our eyes.
The second chapter divides the funeral ceremony of jiangche village into the funeral procession, the funeral, the three stages after the funeral, the "Prayer (((?)" ", the mani assembly (?)", "the mani (?)" "," manga (?) "", "Dizon", "(?)" "," Yang ((?)) "" and other religious instruments. " This is a detailed description. Among them, "praying ((?)", "(?)" "," Yang "(?), and other ceremonies are done by special religious people, such as" zhba ((?) "" "" "" "" "Ogimba ((?)" "" and other special religious people; "mani assembly ((?)" "," (?) "," dense (?) "," "Dizon", "" "(?)" "" (() "" "" "and other ceremonies are completed by the ordinary villagers, mainly to recite the" six word true words "mainly. Secondly, especially the followers of the village of the village of Ning Ma," Ogimba ((?) "" and "AI (") "in the funeral ceremony of jiangche village, and other special ceremonies at the funeral ceremony, the funeral ceremony for the village of jiangche Village The process of the style is discussed in a comprehensive way.
In the third chapter, three funerals, such as celestial burial, cremation and field burial, are divided into two types: General funeral forms and special funerals, which are the main funeral forms of the village, which are the main funeral ways of the village, and a funeral party under the normal death of the people over thirteen years old. A burial, such as the death of a non infectious disease; a cremation is a special funeral mode for people over the age of thirteen in the village under abnormal death, such as the death of a murder weapon, which can only be held in a cremation instead of a celestial burial for a celestial burial platform; the wild burial is the funeral of the village for the death of the underage children at the age of thirteen. There is no special funeral ritual and process, so long as the body is transferred to a mountain that is deemed to be good.
The fourth chapter mainly discusses the changes in the funeral ceremony of jiangche village after the founding of new China and the reasons for these changes. From the 50s of last century to now, the most obvious change in the funeral ceremony of jiangche village is the change of expenses; secondly, the changes of some religious ceremonies during the funeral ceremony; after that, the funeral rites in the funeral ceremony are changed. The reasons for the changes in the funeral ceremony of jiangche village are expounded in four aspects, such as social environment, religious belief, economic level and traffic conditions.
The fifth chapter discusses the characteristics of the funeral culture of jiangche village from two aspects of the commonness and individuality of the funeral culture of jiangche village. First, the villagers' understanding and pursuit of the funeral are consistent with the spiritual world of the Tibetan nationality. They spend more money and material resources to pray for the dead, pray for the living and reduce their hearts. Secondly, the whole process of funeral ceremony in jiangche village is consistent with the funeral process of Tibetan nationality in addition to some subtle differences. In addition, jiangche village's understanding of the way of funeral is consistent with the understanding of the whole Tibetan nationality; at the same time, most of the changes in the funeral ceremony of jiangche village are also hidden. In the same commonality, the funeral ceremony of jiangche village also maintains its unique personality, which is mainly manifested in the choice of the funeral mode of the unnormal death in jiangche village and the religious ritual in the process of the funeral ceremony, the complexity, and the "passivity" of the funeral ceremony.
The sixth chapter is the summary of the full text. On the basis of the first five chapters, the paper expounds the role and significance of the funeral ceremony of jiangche village in the aspects of education, ethics, traditional culture and the psychological comfort of human beings, and makes a position on the funeral culture of the village. In addition to the children of thirteen years old in jiangche village, each of the dead should be in the 49 days after death. There must be a complete set of funeral rites that prevail in the local area. The funeral ceremony is dominated by two aspects, namely, tradition and belief. Both Buddhism and the Buddhist religion admit life and death. Therefore, the life and death view of the local people is influenced by the idea that "death" is not the end, but the beginning of another "birth", so they also pay great attention to it. The funeral ceremony will be carried out as a complete set of burial ceremonies for the dead. The funeral ceremony, to a certain extent, has become a vivid practice of religious thought. It is between the sanctity of "birth" and "death", and the funeral rites are not allowed to have any obvious changes to the funeral rites. To some extent, the funeral ceremony has been maintained to a certain extent by emphasizing traditional methods, but as the natural law of the world, the funeral ceremony of jiangche village cannot be changed without a trace of change, but the villagers' tradition of Funeral Rites has a certain inheritance, that is, the combination of tradition and invention. It is not difficult to find that the funeral culture has become the carrier of the Tibetan traditional culture through this article. Again, based on the purpose of the funeral ceremony of jiangche village, the funeral ceremony of the village is of great significance to the human psychological comfort. In the present age of abundant material and rich, "death" is the greatest source of human suffering and the bitterness of separation. The fear of death is perplexing everyone, so people have to put dying care on the agenda and expand their needs to study. But it is still difficult to solve the real problem. The fear and pain of death are still great, and the extreme things that happen are still increasing. But the Tibetan people are dead to the dead. In contrast to the many people in the world, they are very frank with the death of the world. It also leads to wonder all over the world. Through the funeral ceremony of jiangche village, it is not difficult for the Tibetan people to be able to treat the cause of death. Human death is only a change of body, so there is no need to be pained. Thus, it has a certain reduction in the pain of death. Therefore, the funeral ceremony is of great significance in human education, ethics, traditional culture and psychological comfort.

【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：K892.4

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5 O醇宴，

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