本文關(guān)鍵詞：彝族生物多樣性智慧及其農(nóng)業(yè)生產(chǎn)實(shí)踐研究，由筆耕文化傳播整理發(fā)布。

        生物多樣性為人類提供供給、支持、調(diào)節(jié)和文化服務(wù),維系著人類的生存和發(fā)展,然而隨著工業(yè)化、城市化、農(nóng)業(yè)現(xiàn)代化進(jìn)程的推進(jìn),生物多樣性卻出現(xiàn)了前所未有的危機(jī)。西方傳統(tǒng)人與自然兩分的自然觀念及其技術(shù)應(yīng)用是這一危機(jī)的根源,解決這一危機(jī)需要轉(zhuǎn)變西方傳統(tǒng)觀念,建立尊重自然,人與自然和諧的環(huán)境倫理,不同于西方的文明為這一轉(zhuǎn)變提供了思想源泉和知識動力。彝族是我國第六大少數(shù)民族,主要分布在云南、貴州、四川、廣西四省區(qū)。彝族族源主體是以游牧為生的羌人,在廣泛的民族交融與分化中,彝族族群得以形成,采集、狩獵、農(nóng)牧兼營成為其生產(chǎn)方式。金沙江南北兩岸,北緯22°-29°、東經(jīng)98°-108°之間,海拔在1500-3000米的山區(qū)是彝族主要分布的地區(qū)。這一地區(qū)有著廣泛的環(huán)境多樣性、植物多樣性和動物多樣性。雖然彝族聚居地區(qū)自然環(huán)境不同,文化交流和發(fā)展不平衡,但長期依賴于自然的生產(chǎn)生活形成的獨(dú)特自然觀念和農(nóng)業(yè)生產(chǎn)方式卻有效地維護(hù)了其生存環(huán)境的生物多樣性。由于彝族地區(qū)樹木豐富,長期生活在多樹的環(huán)境,彝族人深切地感受到了森林對于人、對于動物、對于大自然的重要性,體會到樹是人類生存和大自然生機(jī)勃勃的基礎(chǔ),在彝族的自然觀念中,天地萬物就來自于“樹”的變化,一棵“梭羅樹”成為了天地萬物之源。萬物因“梭羅樹”而生,也稟受了來自“梭羅樹”的生命特征,這一特征突出地表現(xiàn)為萬物都有播種、發(fā)芽、開花和結(jié)果的生命循環(huán)。萬物接受著“梭羅樹”的生長調(diào)控,地上樹木承接著“梭羅樹”的作用。生命的靈魂來自于樹,由于樹木對于靈魂的重要性,人和萬物的生存都離不開樹。樹木不僅是自然萬物生命的根源,更是人類生產(chǎn)和生活的依據(jù)。神對這個世界的調(diào)控與樹木的作用形成了統(tǒng)一,人們對神的敬仰和期望,直接表現(xiàn)為對樹的崇拜和祭祀,樹成為了各種神的化身和象征。彝族地區(qū)有豐富的樹木,也有豐富的動物。在彝族看來,各種自然存在物在具有樹木特點(diǎn)的同時,也具有動物的特性。自然事物不僅具有與動物相同的身體結(jié)構(gòu),也具有其雌雄相分、生長發(fā)育和交配繁衍的特點(diǎn)。相配是事物生長發(fā)育的本能,自然界中各種事物都要相配或出嫁,但相配并不局限于同種同類事物之間,彝族人認(rèn)為不同種類的事物也能夠、也要相配。不同事物的相配使自然事物之間相互依賴,一種事物的相配為其他事物的繁衍發(fā)展創(chuàng)造了條件。不同事物的相配可以實(shí)現(xiàn)事物之間的互補(bǔ)與協(xié)同,從而更有利于相配雙方的生存。自然萬物的繁衍發(fā)展依賴于生物多樣性的共生共存,因此,相配給予了自然以穩(wěn)定的存在,通過同種和不同種事物的雌雄相配,自然世界形成了一個統(tǒng)一的有機(jī)整體,在這一整體中,萬物各得其所,有序而穩(wěn)定。一個穩(wěn)定的世界也是一個平衡的世界,在彝族看來,這種平衡并非絕對的均勻,而是最大化多樣性的共存。通過對自然事物存在數(shù)量和比例進(jìn)行控制,讓萬物各有所得,使各種不同的事物獲得生存的保障是自然平衡的要求。在彝族看來,各種大小、形狀、方位、重量、功能等差異的存在都是自然事物之間相互制約平衡的需要,在自然的平衡中,不僅那些對人有用的事物要存在,那些兇猛的動物,甚至一些對人類生活有害的事物也是自然平衡中不可或缺的。要維持萬物之間的平衡,就需要對各種自然事物的生存范圍包括神靈的行為活動有所限制。人的發(fā)展就是一個人與自然、人與人平衡的過程,在這一過程中,人類生存對環(huán)境多樣性的認(rèn)識與利用、農(nóng)業(yè)生產(chǎn)對自然開發(fā)的限制和約束就是彝族人與自然平衡的結(jié)果。在生物多樣性自然觀念的指導(dǎo)下,彝族形成了獨(dú)特的農(nóng)業(yè)生產(chǎn)活動,以“樹”為基礎(chǔ)的農(nóng)業(yè)生產(chǎn)、協(xié)同合作的生產(chǎn)方式以及農(nóng)業(yè)生產(chǎn)中的生物多樣性技術(shù)是其生產(chǎn)的特占在彝族看來,“糧”的概念并不局限于農(nóng)作物和畜牧養(yǎng)殖品,野生植物和動物也是“糧”的重要組成,森林資源不論作為食物的保障還是經(jīng)濟(jì)收入的來源都有著重要作用。利用野物對食物的依賴性將森林環(huán)境中牛、羊、馬、豬等野物馴化,彝族發(fā)展了畜牧養(yǎng)殖,而山地中豐富的草木又使野外放養(yǎng)成為了彝族畜禽養(yǎng)殖的主要方式。畜牧養(yǎng)殖的興旺是以樹木為表征的牧神或山神等神靈保護(hù)和作用的結(jié)果,也是彝族放牧活動對草木生長的有效維護(hù)。以“樹”為象征的神靈維持著彝族畜牧養(yǎng)殖與自然的平衡。為保障作物生產(chǎn)的順利進(jìn)行,農(nóng)作生產(chǎn)從耕作、播種、病蟲害防治到收獲都離不開樹木的作用。自然資源是彝族農(nóng)業(yè)生產(chǎn)的基礎(chǔ)和條件,但在利用自然環(huán)境的農(nóng)業(yè)生產(chǎn)中,彝族人并不單純從自然中獲取利益,通過采集狩獵、作物生產(chǎn)、畜牧養(yǎng)殖與自然的協(xié)同,對山地、森林和野生動物的合理利用不僅保障了農(nóng)業(yè)生產(chǎn)的進(jìn)行,也維護(hù)了其生存地區(qū)的生物多樣性。在彝族農(nóng)業(yè)生產(chǎn)中,不僅作物生產(chǎn)、畜牧養(yǎng)殖成為了自然植物生產(chǎn)和動物生產(chǎn)的有機(jī)組成,畜牧養(yǎng)殖與農(nóng)作生產(chǎn)這兩大生產(chǎn)活動也在與自然環(huán)境的協(xié)同中互為作用,共同發(fā)展,畜牧生產(chǎn)既是食物生產(chǎn)的組成,也是農(nóng)作生產(chǎn)發(fā)展的必要條件。彝族農(nóng)業(yè)生產(chǎn)中既有作物生產(chǎn)與畜牧養(yǎng)殖的配合,也有人與人之間的勞動合作,這種生產(chǎn)合作廣泛存在于男女、家庭、村社、地域以及各民族間,合作不僅是合理分配勞動力,提高農(nóng)業(yè)生產(chǎn)率的重要手段,也是對環(huán)境多樣性充分利用的要求。利用山地多樣性環(huán)境,彝族農(nóng)業(yè)生產(chǎn)呈現(xiàn)出結(jié)構(gòu)和品種的多樣性。彝族不僅有林業(yè)生產(chǎn)、作物生產(chǎn)和動物生產(chǎn),在具體的生產(chǎn)活動中,通過環(huán)境和生產(chǎn)的協(xié)同,種植與養(yǎng)殖的協(xié)同,彝族地區(qū)作物生產(chǎn)不論是動植物生產(chǎn)品種,還是生產(chǎn)技術(shù)都具有生物多樣性。利用混作、間套、套作、換種等方法,彝族人利用不同環(huán)境盡可能多的種植多種作物,與此同時,配合作物生產(chǎn),彝族動物生產(chǎn)也具有多樣性,其畜牧養(yǎng)殖既包括利用坡地雜草的水牛、黃牛、山羊、綿羊、驢、馬、騾、兔以及各種野生動物,也包括利用農(nóng)副產(chǎn)品的豬、狗、雞、鴨、貓等,利用多種動物的混牧以及對不同動物群體的管理是其實(shí)現(xiàn)多樣化畜牧養(yǎng)殖的有效方法。多樣性的農(nóng)業(yè)生產(chǎn)帶來了彝族生產(chǎn)工具的多樣性,彝族人不僅針對動植物生產(chǎn)的工具多樣,生產(chǎn)工具制作與利用方式也具有生物多樣性。彝族自然觀念和農(nóng)業(yè)生產(chǎn)源于對其生存環(huán)境的認(rèn)識和利用,隨著現(xiàn)代農(nóng)業(yè)科技和市場經(jīng)濟(jì)的發(fā)展,這種觀念和技術(shù)逐漸顯示出了對環(huán)境、生物多樣性維護(hù)以及經(jīng)濟(jì)發(fā)展的價值。與西方科技人與自然主客二分,人具有主宰自然權(quán)力的倫理價值不同,彝族將樹作為自然萬物之本,人類雖然也有自己的權(quán)力,但樹木才是這個世界的控制者。由于萬物是與人相同的生命存在,自然的繁衍是人類繁衍的基礎(chǔ),人們在利用自然謀求生存的同時,也具有維護(hù)生物多樣性的責(zé)任和要求。盡管農(nóng)業(yè)生產(chǎn)生活總是不可避免地對自然改造以適應(yīng)人類的需要,但由于彝族對自然資源有節(jié)制的使用,農(nóng)業(yè)生產(chǎn)中通過多樣化的生產(chǎn)結(jié)構(gòu)和種養(yǎng)殖技術(shù)維護(hù)生物多樣性,其農(nóng)業(yè)生產(chǎn)盡可能地避免了對自然的過度開發(fā)。隨著傳統(tǒng)自然觀念的消退,彝族地區(qū)農(nóng)作生產(chǎn)方式發(fā)生著改變,片面發(fā)展農(nóng)作生產(chǎn)導(dǎo)致的森林大量砍伐、集約化耕作方式帶來的水土流失、單一作物的規(guī)�；N植導(dǎo)致的化肥農(nóng)藥廣泛使用以及畜牧養(yǎng)殖對商品價值的追求帶來的是災(zāi)害性氣候頻發(fā)、滑波泥石流不斷、野生動物的消失、畜禽品種的退化和農(nóng)業(yè)生產(chǎn)成本的提高,由此而產(chǎn)生的是彝族地區(qū)的貧困。在生物多樣性保護(hù)與生存發(fā)展的困境中,傳承和發(fā)展彝族傳統(tǒng)生物多樣性智慧及其農(nóng)業(yè)生產(chǎn)對彝族地區(qū)生物多樣性保護(hù)和經(jīng)濟(jì)發(fā)展的價值日益顯現(xiàn)。利用傳統(tǒng)生物多樣性觀念,在彝族聚居地區(qū)恢復(fù)以生物多樣性為基礎(chǔ)的傳統(tǒng)宗教信仰活動,開發(fā)森林產(chǎn)品,發(fā)展林下種植養(yǎng)殖,建立林業(yè)-種植業(yè)、種植業(yè)-畜牧業(yè)以及農(nóng)業(yè)-工業(yè)的良性循環(huán),發(fā)掘傳統(tǒng)蕎及野生近緣種特色農(nóng)產(chǎn)品的商業(yè)價值,利用傳統(tǒng)合作關(guān)系建立新型農(nóng)業(yè)股份合作發(fā)展規(guī)模化經(jīng)營將是彝族地區(qū)生物多樣性維護(hù)和社會經(jīng)濟(jì)發(fā)展的選擇。

    Biodiversity can provide human beings with supply, assistance, adaptation, and cultural services, and maintain the survival and development of mankind. However, with the rapid development of industrialization, urbanization, and agricultural modernization process, biodiversity has been in an unprecedented crisis. Western tradition believes of nature and its technology applications are the root of this crisis. The crisis address needs to change the traditional Western belief and establish ethics of respect for nature, harmonious environment of man and nature. In this process, different civilization provides a source of ideas and knowledge power.Yi is the sixth largest minority nationality, mainly distributed in Yunnan, Guizhou, Sichuan, and Guangxi provinces. Yi’s clan mainly derived from a nomadic Qiang people and the ethnic group to be formed in a wide range of national exchanges differentiation. Acquisition, hunt, agricultural and animal husbandry has become the main mode of production. Yi people mainly live in both north sides and south sides of Jinsha River, with north latitude22°-29°, east longitude98°-108°, and between1500-3000meters above sea level. The localities have the extensive environmental diversity, plant diversity and animal diversity. Depending on the life of nature, Yi formed its unique natural concept and mode of agricultural production. By this way, Yi people have maintained their living environmental biodiversity.Living in the tree flourishing environment for a long time, Yi deeply felt the importance of forest for humans, animals, nature, and realized tree is the foundation of human survival. In Yi’s natural sense, everything originated in the tree’s change, a "Thoreau tree" is the source of everything in the universe. All things were born by "Thoreau tree", endowed the prominent characteristics of life cycle such as sowing, germination, blossom and bear fruit, and controlled by the "Thoreau tree". In Yi’s sense, trees play the role of "Thoreau tree", the soul of beings is from it. Because of the importance of trees to the soul, and the survival of all things is inseparable from the tree. All kinds of vegetation is not only the source of all things in the universe, but also the basis of human production and life. God’s dominance of the world and the role of trees are unified. People’s respects and expectations to God directly show tree worship and sacrifice. Tree became the various incarnations and symbol of God.Because of the existence of many kinds of animals in their enviroment, thus in the Yi’s sense, all sorts of natural things have not only the characteristics of trees, also the characteristics of animals, have not only the same physical structure as animals, also its male and female phase and characteristics of growth and development. Matching is the instinct of things’ growth and development, all kinds of things in natural world needs to match or to get married, but match is not limited to the same things. Yi thinks different kinds of things are also able, and need to match. Matching of different things leads to their interdependence, which provides conditions for other things’ reproduction and development. Reproduction and development of all things in nature depend on the coexistence and symbiosis of biodiversity. Matching can realize complementary and synergy between different things, thus more conducive to the survival of both sides matched. Therefore, matching makes the nature existence stable, through matching male and female of the same and different kinds of things. All things in the natural world are integrated into an unified organic whole, in which every unique thing is in his proper place, and is orderly and stable.A stable world is a world of balanced diversity, and the balance is not absolute uniform, but maximum coexistence of diversity. Based on the control of reasonable quantity and proportion of existing natural things, the survival security for all kinds of things is the requirement of the natural balance. In the Yi’s sense, the differences of size, shape, orientation, weight, function of natural things are needed to restrict each other. Some useful things, even some harmful things for human beings, such as the fierce animals, are also indispensable in holding a natural balance and stability. To maintain the balance between things, Gods’ and natural things’ survival scope and activities need limited. Everything with its right has its limitation. Human’s development is a natural balance process of man and man, and man and nature. In this process, diversity of living environment cognized and utilized, which is a results of balance between Yi and nature. Under guidance of the natural concept of biological diversity, Yi formed its unique agricultural production activities based on the notion of "tree". The cooperative mode of production and the diversity of production technology are the characteristics of agricultural production.In the Yi’s perspective, the concept of "food" is not limited to crops and livestock breeding products. Wild plants and wild animals are also an important component of the "food". The forest resources either as a food demand or economic source of income, still play an important role. Through wildlife’s dependence on food, cattle, sheep, horses, pigs in forest were acclimatized, Yi’s the animal husbandry and aquaculture were developed, and rich vegetation in hills made field stocking the main way of Yi’s livestock and poultry breeding."Tree" as the symbol of God maintains the Yi’s animal husbandry, aquaculture and the balance of nature. The prosperity of animal husbandry and aquaculture is a results of the protection from Shepherd God or Mountains God as the representation of trees, but also Yi grazing activities on vegetation growth. Due to trees as a base of life existence, ensuring the smooth conduction of crop production from farming, growth, harvest to the prevention and control of plant diseases and insect pests is inseparable from the action of trees. The management of forest resources and the utilization of farming are the production security.Natural resources is the base and condition of Yi’s agricultural production. But in the utilization of natural environment, Yi not only profits from the natural, farming production also plays a role to the reproduction and development of natural plant and animal. Yi’s hunter-gatherer, crop production, animal husbandry and aquaculture have formed the natural coordinated unification, achieved natural coexistence and mutual benefit. With the natural synergy, Yi’s crop production, animal husbandry and aquaculture become the organic composition of natural plant production and animal production, and both livestock breeding and farming production in production activities with the natural environment interact with each other, jointly developing. Animal husbandry production is not only the composition of food production, but also the necessary condition of development of farming production. In Yi’s agricultural production, both the coordination of crop production, livestock breeding, and the coordination between people, which is not only a reasonable distribution of labor force, an important way improving agricultural productivity, also the requirement of various kinds of resource utilization in agricultural production. The coordination exists widely in men and women, family, village, regional and ethnic groups. The special mountainous environment of diversity results in the diversity of Yi’s agricultural production structure. In farming production, through the synergy of environment and production, planting and breeding, both crop varieties and production technology have biological diversity in Yi region. The diversity of farming production leads to the diversity of animal husbandry and aquaculture. Yi’s animal production includes both buffalo, cattle, goats, sheep, donkeys, horses, mules and rabbits grazing on sloping field, also the pig, dog, chicken, duck, cats, etc. and various kinds of wild animal breeding. The mixed animal husbandry according to group management is Yi’s characteristics of poultry birds breeding. The diversity of Hunter-gatherer, planting and breeding makes Yi’s production tools diverse, demonstrating the manufacturing and use of diverse production tools.Yi’s natural concept and agricultural production mode originating from the understanding and utilization of the environment in which they live, along with the development of modern agricultural sci-tech and market gradually showed its values on the development of environmental and biological diversity protection and economy.Being different from the western ethical value of sci-tech and natural dualism of subject-object, the tree as natural things of the present, its growth and recovery is a life survival of requirements. All things are regarded as the same life existence as human. Natural reproduction is the basis of human reproduction natural control, human rights restrictions, maintenance of the diversity of life, both human survival requirements, but also the responsibility of human nature. This value constitutes the basis of the Yi regional biodiversity maintenance. Agricultural production is always inevitably the natural transformation in order to adapt to the needs of human beings, but because of the restraint in the use of natural resources, Yi agricultural production tries to avoid the over-exploitation of nature. Biodiversity agricultural production structure of Yi benefits the economic development while safeguarding the biodiversity environment. With the concept of traditional nature notion diminishing, the Yi areas of agricultural production has undergone significant change, such as deforestation, single large-scale cultivation of the crop in agricultural production, changes in farming practices, the widespread use of chemical fertilizers and pesticides. The commercialized farming has brought frequent disastrous climate, soil erosion, loss of wildlife, livestock and poultry species, degradation and improvement of agricultural production costs. This generated the Yi region’s poverty. In the survival and cultural heritage, the value of the traditional Yi biodiversity wisdom and its agricultural production on Yi regional economic development is becoming apparent. Under the guidance of biodiversity values, it will be the befitting choice for Yi regional biodiverstiy protection and socio-economic development that the restoration of biodiversity based traditional religious activities, the exploration of forest products, the development of the forest planting and breeding, the establishment of harmonious cycles of forestry fanning, farming-animal husbandry and agricultural-industrial benign, exploration of the commercial value of the traditional buckwheat and other wild relatives and the use of traditional cooperation between the establishment of new agricultural cooperative sharing and the scale of operations.

彝族生物多樣性智慧及其農(nóng)業(yè)生產(chǎn)實(shí)踐研究

目錄4-6摘要6-9Abstract9-13緒論14-40    一、選題的依據(jù)和意義14-25    二、國內(nèi)外相關(guān)研究概述25-35    三、研究方法與資料來源35-37    四、研究主要內(nèi)容、結(jié)構(gòu)、創(chuàng)新和不足37-40第一章 彝族概況40-76    第一節(jié) 彝族族源及其歷史變遷40-53    第二節(jié) 彝族聚居地區(qū)的自然地理53-64    第三節(jié) 近現(xiàn)代彝族地區(qū)社會經(jīng)濟(jì)狀況64-76第二章 以“樹”為依據(jù)的世界76-110    第一節(jié) “樹”衍生的萬物76-88    第二節(jié) “樹”賦予的生命88-99    第三節(jié) “樹”調(diào)控的世界99-110第三章 “相配”的萬物110-142    第一節(jié) 萬物都要“相配”110-120    第二節(jié) “相配”與萬物的繁衍120-131    第三節(jié) “相配”與萬物的存在131-142第四章 “平衡”的世界142-174    第一節(jié) 多樣性的“平衡”142-152    第二節(jié) 自然萬物的平衡152-161    第三節(jié) 人與自然的平衡161-174第五章 以“樹”為基礎(chǔ)的山地農(nóng)業(yè)174-206    第一節(jié) 以“樹”為根本的采集與狩獵174-184    第二節(jié) 以“樹”為保障的畜牧養(yǎng)殖184-194    第三節(jié) 以“樹”為條件的作物生產(chǎn)194-206第六章 協(xié)同合作的農(nóng)業(yè)生產(chǎn)206-238    第一節(jié) 農(nóng)業(yè)生產(chǎn)與自然的協(xié)同206-217    第二節(jié) 作物生產(chǎn)與畜牧養(yǎng)殖的協(xié)同217-227    第三節(jié) 農(nóng)業(yè)生產(chǎn)中的勞動合作227-238第七章 農(nóng)業(yè)生產(chǎn)中的生物多樣性238-272    第一節(jié) 種植業(yè)中的生物多樣性238-249    第二節(jié) 畜牧養(yǎng)殖中的生物多樣性249-260    第三節(jié) 生產(chǎn)工具中的生物多樣性260-272第八章 彝族生物多樣性觀念與生產(chǎn)的傳承和發(fā)展272-318    第一節(jié) 彝族生物多樣性觀念的現(xiàn)代價值272-289    第二節(jié) 彝族傳統(tǒng)農(nóng)業(yè)生產(chǎn)的現(xiàn)代價值289-301    第三節(jié) 彝族聚居地區(qū)的未來發(fā)展301-318參考文獻(xiàn)318-332致謝332-334攻讀學(xué)位期間發(fā)表的學(xué)術(shù)論文目錄334

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