本文選題：興蒙蒙古族　切入點(diǎn)：婚姻　出處：《云南大學(xué)》2010年博士論文　論文類型：學(xué)位論文

【摘要】：婚姻家庭蘊(yùn)含著一個(gè)民族的倫理觀念、宗教信仰、民族性格等諸多方面的內(nèi)容,在歷史的不斷演進(jìn)中發(fā)生著變遷,這樣的變遷更多的是整個(gè)民族生存發(fā)展的折射和縮影。因而,對(duì)婚姻家庭變遷的探討可以作為了解民族社會(huì)文化的一個(gè)窗口,來觀察研究一個(gè)民族在當(dāng)下社會(huì)中的變遷、發(fā)展與調(diào)適,以及婚姻家庭與民族文化、民族意識(shí)等方面的相互作用。本文以云南省玉溪市通�？h興蒙鄉(xiāng)蒙古族為主要的研究個(gè)案,兼以內(nèi)蒙古正藍(lán)旗巴彥胡舒嘎查蒙古族為對(duì)比參照,在文獻(xiàn)資料和田野調(diào)查的基礎(chǔ)上,從婚姻家庭問題入手,以興蒙蒙古族的族源、歷史沿革與環(huán)境的變遷、婚姻家庭的變遷,宗族觀念的興衰,以及與當(dāng)代北方蒙古族婚姻家庭變遷的對(duì)比研究等層面為觀察分析單位,運(yùn)用文獻(xiàn)資料、參與觀察、深度訪談、調(diào)查問卷、分析性民族志等資料收集調(diào)查方法,以及歷時(shí)和共時(shí)的比較研究方法,分析研究興蒙蒙古族在遠(yuǎn)離其主體中心地域之后,在迥然有別的自然環(huán)境和文化環(huán)境中同西南邊疆其他少數(shù)民族相互接觸,相互通婚,蕃衍生息,這一為適應(yīng)環(huán)境求生存的過程。本文具體從婚姻家庭變遷的角度出發(fā)來進(jìn)行深入研究與探討,闡述其變遷的特征和動(dòng)因,究其深層,是對(duì)整個(gè)興蒙蒙古族深層的文化變遷與調(diào)適作一番探究。 論文共分七個(gè)部分,由緒論、五章正文以及結(jié)語構(gòu)成。緒論部分闡述了問題從何而起,選題的學(xué)術(shù)價(jià)值,梳理了國內(nèi)外前人的相關(guān)研究成果,指出了本文與以往研究的聯(lián)系與區(qū)別,同時(shí)就研究思路、資料來源、分析框架和研究內(nèi)容予以了闡述。 第一章直接介入田野調(diào)查點(diǎn),縱觀興蒙蒙古族的族源、歷史沿革,考察了興蒙蒙古族所處的自然環(huán)境和文化環(huán)境。著重從歷史文獻(xiàn)、遺傳學(xué)、語言系屬、民間傳說、歷史記憶、口述史、碑記等方面進(jìn)行了印證,以大事記為線索對(duì)興蒙蒙古族落籍云南七百五十年的歷史沿革進(jìn)行梳理。從自然環(huán)境、地理位置等方面描述興蒙蒙古族的空間坐落。從對(duì)當(dāng)?shù)孛晒抛宓娜丝跇?gòu)成、經(jīng)濟(jì)生活和地理區(qū)域變遷的敘述來為本文研究主題作歷史鋪墊。 第二章從婚姻的締結(jié)、婚姻程序、婚姻的解除與重建這三個(gè)方面來考察興蒙蒙古族婚姻的變遷,同時(shí)與歷史上北方蒙古族的婚姻進(jìn)行歷時(shí)性的對(duì)比。在對(duì)比中可以看出蒙古族的婚姻形式、通婚規(guī)則、擇偶方式、婚俗禮儀等各個(gè)婚姻層面,由于社會(huì)歷史的變革和傳承習(xí)俗的地域環(huán)境差異而呈現(xiàn)不同的狀態(tài)。 第三章考察興蒙蒙古族的家庭人口、家庭結(jié)構(gòu)、家庭關(guān)系、財(cái)產(chǎn)分配等方面的變遷。具體從家庭人口和結(jié)構(gòu)、家庭關(guān)系和功能、生育觀念,以及分家方式和繼承方式等方面來對(duì)興蒙蒙古族家庭的變遷進(jìn)行闡述。家庭結(jié)構(gòu)、制度的變遷在更深層面關(guān)乎對(duì)父系血緣祖先的祭祀與整個(gè)宗族的傳承與維護(hù)。 第四章承接上一章,對(duì)興蒙蒙古族宗族觀念,以及與之相關(guān)的祖先崇拜等進(jìn)行探討。除以家庭為單位外,興蒙蒙古族的各姓均建有宗祠,以此追念祖先,形成了較為完整的宗族制度。宗族的發(fā)展經(jīng)歷了從興盛到衰落的變更。隨著興蒙蒙古族民族意識(shí)的自覺,宗族觀念被進(jìn)一步擴(kuò)大化,祖先崇拜上升至民族祖先崇拜。 第五章與當(dāng)代的北方蒙古族——巴彥胡舒嘎查蒙古族的婚姻家庭進(jìn)行對(duì)比研究,并對(duì)興蒙和巴彥胡舒嘎查兩地婚姻家庭的變遷相關(guān)因素加以考察。變遷實(shí)質(zhì)上是環(huán)境、人類、文化共同作用產(chǎn)生的結(jié)果,這三者相互影響、制約,彼此之間發(fā)生交互作用,從中我們可以看到,正是民族生存發(fā)展調(diào)適的本能需求推動(dòng)了婚姻家庭的變遷。 最后,本文結(jié)語部分兼顧歷時(shí)性與共時(shí)性,闡述興蒙蒙古族婚姻家庭變遷的特點(diǎn)及原因,對(duì)變遷引發(fā)的思考作進(jìn)一步討論。興蒙蒙古族既沒有完全拋棄北方蒙古族的文化傳統(tǒng),又吸收借鑒周邊民族的婚姻習(xí)俗,在原有基礎(chǔ)上發(fā)展、衍變,變成興蒙蒙古族所特有的民族文化。這種婚姻家庭的變遷與文化的延續(xù)關(guān)系密切,在興蒙蒙古族的民族心靈深處是對(duì)共同記憶的堅(jiān)守,體現(xiàn)出一種文化碎片的重構(gòu)。從而論證了婚姻家庭的變遷在很大程度上受制于自然地理環(huán)境和社會(huì)文化環(huán)境。同時(shí),歷史變遷、社會(huì)變革、制度變化也將直接影響到婚姻習(xí)俗、家庭制度以及人們的行為調(diào)適。從中歸納總結(jié)出興蒙蒙古族生存發(fā)展變遷過程中的位育之道。通過本文的研究,云南興蒙蒙古族的婚姻家庭變遷問題就是一個(gè)民族生存與發(fā)展在實(shí)踐整體上的“位育”問題。深入到文化變遷的層面,就是民族生存發(fā)展過程中民族與文化之間互動(dòng)的以及兩者間動(dòng)態(tài)平衡的時(shí)空過程,是一個(gè)調(diào)適、“和而不同”的位育過程。
[Abstract]:Contains the marriage and family ethics, a national religious, national character and many other aspects, in the evolving history of changes, this change is more of the national survival and development of refraction and microcosm. Therefore, study on marriage and family changes can be used as a window to understand national social culture the observation of a nation in the present society in transition, development and adjustment, and marriage and family and ethnic culture, the interaction of national consciousness and so on. In this paper, Tonghai County in Yuxi city of Yunnan province and the Mongolian case study mainly, and in Inner Mongolia Bayan Hu Shuga Zhenglanqi Mongolian check for comparison, based on literature and field investigation, starting from the problems of marriage and family, with the Xing Meng Mongolian source, change history and environment, marriage and family, clan The concept of the rise and fall of level and North and Contemporary Mongolian marriage and family change comparative study to observe the unit of analysis, the use of literature, observation, interview, questionnaire, analysis of ethnographic data collection and survey methods, diachronic and synchronic comparison research method, analysis of the Xing Meng in Mongolian after the main body away from central areas, in the different natural and cultural environment in the southwest frontier with other ethnic intermarriage, mutual contact, increase interest, which is adapt to the process of survival environment. This paper from the perspective of marriage and family changes to conduct in-depth study and discussion, expounds its characteristics and reasons the changes of the deep, is the Mongolian cultural change and adjustment of the Mongolian deep inquiry.
This paper is divided into seven parts, the introduction, five chapters and epilogue. The introduction part expounds the problem of the beginning, topics of academic value, combing the relevant research results at home and abroad of the predecessors, points out the connection and difference between this study and previous research, at the same time thinking, data sources, analysis framework and the research content to be elaborated.
The first chapter is directly involved in the field investigation, the Xingmeng Mongolian source, historical evolution, investigates the Xing Meng Mongolian the natural environment and cultural environment. Mainly from the historical literature, genetics, language family, folk legends, historical memory, oral history, tablets and other aspects of the proof, to to sort out the clues of memorabilia of the Xing Meng Mongolian from Yunnan seven hundred and fifty years of history. From the natural environment, geographical location and other aspects to describe the Xingmeng Mongolian space located. From the local Mongolian population, economic and geographical regions change life narrative to pave the way for the history of the research topic of this paper.
The second chapter from the marriage marriage, procedures, termination and reconstruction of these three aspects to investigate the changes of Mongolian marriage Xing Mongolian marriage, and compared the diachronic and the history of the Mongolian marriage. As can be seen in the comparison of Mongolian marriage form, marriage rules, spouse, marriage etiquette the level of marriage, due to geographical differences in social environment changes of history and heritage customs vary.
The third chapter examines the Xingmeng Mongolian family population, family structure, family relationship, change of property distribution. From the specific population and family structure, family relationship and family function, concept, and the separation and inheritance to change of Xingmeng Mongolian family were described. The family structure, system change and maintenance in a deeper level about the worship of ancestors and the patrilineal clan inheritance.
The fourth chapter is a chapter of the Xing Meng Mongolian clan, and the worship of ancestors were discussed. By dividing the family as a unit, the Xing Meng surname of Mongolian were built with the hall, to remember ancestors, formed a relatively complete clan system. The clan development experienced from prosperity to decline. With the change of Xingmeng Mongolian national consciousness, clan concept is further expanded, the worship of ancestors rose to national ancestor worship.
The fifth chapter and the Mongolian contemporary Bayan Hu Shuga check Mongolian marriage and family of comparative studies, and the Xing Meng Hu and Bayan Shuga check change related factors to be examined. Both marriage and family change is essentially human, environment, common culture, the influence of interaction of the three constraints. Interact with each other, from which we can see, it is a national survival and development adjustment instinct needs to promote the change of marriage and family.
Finally, the conclusion part of both synchronic and diachronic, expounds the characteristics and reasons of Xingmeng Mongolian marriage and family change, thinking of the changes caused by further discussion. The Xingmeng Mongolian has not completely abandoned the Mongolian traditional culture and absorbing the marriage customs of the tribe of Zhou Bianmin, in the development. Based on the original development, become the Xing Meng unique Mongolian national culture. This culture change and continuation of relationship between marriage and family close in the Xingmeng Mongolian national soul is stick to the shared memory, reflect the cultural reconstruction of a debris. To demonstrate the change of marriage and family to a great extent based on the natural geographical environment and social cultural environment. At the same time, historical change, social change, institutional change will also directly affect the marriage customs, family system and the behavior adjustment from concluded. Xingmeng Mongolian survival and development in the transition of Weiyu road. Through this study, Yunnan Xingmeng Mongolian marriage and family change is a national survival and development in the practice of "Weiyu". Deep into the cultural change level, is the space-time interaction between ethnic and national cultural development process the survival and their dynamic balance between, is an adjustment, "Weiyu process harmony but not Sameness".

【學(xué)位授予單位】：云南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類號(hào)】：C95

【引證文獻(xiàn)】

相關(guān)期刊論文 前1條

1 納日碧力戈;符廣興;;云南通海蒙古族民族認(rèn)同研究綜觀[J];中央民族大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2014年02期

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本文編號(hào)：1581797