發(fā)布時(shí)間：2018-05-04 21:12

  本文選題：侗族 + 生態(tài)文化��； 參考：《廣西師范大學(xué)》2001年碩士論文

【摘要】：聯(lián)合國對可持續(xù)發(fā)展的定義是，既滿足當(dāng)前需要而又不削弱子孫后代滿足其需要之能力的發(fā)展�？沙掷m(xù)發(fā)展謀求自然、經(jīng)濟(jì)和社會的協(xié)調(diào)統(tǒng)一。它的根本涵義是在經(jīng)濟(jì)發(fā)展的同時(shí)，努力保持人與自然、人與人兩大關(guān)系的協(xié)調(diào)、和諧和平衡。可持續(xù)發(fā)展的本質(zhì)是生態(tài)平衡。 可持續(xù)發(fā)展與生態(tài)文化提示我們從人與自然的關(guān)系、人與人的關(guān)系兩個(gè)方面出發(fā)去進(jìn)行關(guān)于侗族生態(tài)文化的思考。廣義的生態(tài)文化不僅探討人與自然的關(guān)系，而且探討人與人的關(guān)系。 侗族與自然的關(guān)系是侗族生態(tài)文化的基礎(chǔ)。侗族與自然的關(guān)系可以從對自然的認(rèn)識和對自然的實(shí)踐兩個(gè)方面去考察。與當(dāng)前人類中心主義相反，侗族的自然觀反映了敬畏自然的特點(diǎn)。敬畏自然的侗族在生產(chǎn)、生活中處處表現(xiàn)出順應(yīng)自然的特點(diǎn)。侗族十分注意起居地域與自然環(huán)境的和諧，注意水、樹木、鳥的保護(hù)，注意房屋建筑、道路修造與環(huán)境的相融和諧。 人類要發(fā)展生產(chǎn)，必然要改造環(huán)境。改造環(huán)境是一種創(chuàng)造性活動，有創(chuàng)造就會有破壞。侗族中間存在著一種長期的模式，建立了相對穩(wěn)定的人口與自然群落之間的平衡關(guān)系。他們有選擇的進(jìn)行漁獵，取之有度，用之以時(shí)，體現(xiàn)了他們對生態(tài)真理的認(rèn)識，只有人類和動植物保持平衡，兩者才能并存。侗家人在千百年的生產(chǎn)實(shí)踐中積累了許多寶貴的經(jīng)驗(yàn)，諸如稻田養(yǎng)魚、田埂種豆、林糧兼作等等。這些經(jīng)驗(yàn)?zāi)Ｊ降幕咎攸c(diǎn)是因地制宜，地盡其利，做到對資源的循環(huán)利用。 侗寨選址有山腳河岸型、平壩田園型和半山隘口型三種類型，，三者都有一個(gè)共同的規(guī)律，即依山傍水。依山傍水給侗家人的生產(chǎn)和生活帶來極大的方便。這種選址原則充分體現(xiàn)了侗家人的生態(tài)智慧。 可持續(xù)發(fā)展的內(nèi)容是探求社會發(fā)展的可持續(xù)性，它是對當(dāng)今人口爆炸及以往傳統(tǒng)發(fā)展觀導(dǎo)致的人際關(guān)系緊張和社會道德惡化的反思。侗族社會在這方面給予我們有益的啟示。侗家寨子很注意人口的生態(tài)意識。他們認(rèn)識到只要能把人口的數(shù)量保持在與他們所擁有的土地、自然資源相協(xié)調(diào)的水平，自然就能養(yǎng)活他們。在社會道德方面，侗鄉(xiāng)洋溢著和睦友愛的氣氛，文明禮貌，善待他人，不貪圖別人的錢財(cái)，助人為樂等等。侗家特有的“打標(biāo)”之俗使我們感到侗族社會古道可風(fēng)。侗族的道德屬于利他主義行為，并且表現(xiàn)出重義輕利的特征。 侗家社會、自然的和諧，還有賴于一套管理機(jī)構(gòu)的存在。巖規(guī)、侗款和寨老制在維護(hù)社會正義和生態(tài)平衡方面功不可沒。 侗族傳統(tǒng)的價(jià)值觀，諸如重勞動輕商賈，重集體輕個(gè)人等都已深深的扎根于侗家人的心理思維中，成為侗家深層文化中的牢不可撼的一部分。侗族精神都具有生態(tài)意義。 重勞動輕商賈，雖然在現(xiàn)代社會看來是一種落后的價(jià)值認(rèn)識。但是在環(huán)境保護(hù)、社會道德方面卻有極大的正面作用。商品經(jīng)濟(jì)的反生態(tài)性表現(xiàn)在兩個(gè)方面，一是商人為了追求商業(yè)利潤，在拼命擴(kuò)大生產(chǎn)的同時(shí)，必然導(dǎo)致對自然永無限制的索��；二是在自由經(jīng)濟(jì)制度下， 急功近利的經(jīng)濟(jì)效益，抹殺了社會效益和生態(tài)效益，人類共有的空氣、水等都有可能被企業(yè) 用作換取個(gè)人利益的犧牲物。在道德方面，商品經(jīng)濟(jì)恨容易使整個(gè)社會出現(xiàn)拜金主義的面貌 特征，不利于道德的正面建設(shè)。 重集體輕個(gè)人的價(jià)值觀在體現(xiàn)了侗人的生態(tài)觀念。侗族集體主義認(rèn)為每個(gè)人都有對于最 低限制的生活資料的不可剝奪的權(quán)利，這種價(jià)值取向使人們放棄了獲取利潤的企圖，使侗人 更看重族群與自然環(huán)境的平衡關(guān)系；同時(shí)集體主義培養(yǎng)了人們的團(tuán)結(jié)精神。 侗族社會非常欣賞手工業(yè)，各行各業(yè)的手工匠人都受到侗族社會的尊重。手工業(yè)承擔(dān)了 侗家生產(chǎn)、生活中的大部分勞動。手工業(yè)的生態(tài)價(jià)值在與大機(jī)器工業(yè)的比較中體現(xiàn)出來。大 機(jī)器工業(yè)的主產(chǎn)從基點(diǎn)上就是反生態(tài)的。馬克思主義說機(jī)器工業(yè)“像侵略另一個(gè)民族那樣侵 略自然”。并且，“工人的產(chǎn)品越完善，工人越畸形……。” 侗鄉(xiāng)素以歌舞海洋著稱。在山上河邊到處都能聽到侗家人悅耳的歌聲。侗家人好客，大 部分的時(shí)間都在人情交往中度過。侗鄉(xiāng)的節(jié)日豐富多彩，種類繁多。侗家人重視精神生活， 希冀在精神生活中實(shí)現(xiàn)自我價(jià)值。侗家人的重精神輕物質(zhì)的生活態(tài)度具有生態(tài)價(jià)值，在客觀 上使侗家人對自然處于無為狀態(tài)，從而減少了對自然的破壞。侗人在人情來往和過節(jié)過年中 增進(jìn)了友誼，無疑有益于社會的和諧。 侗族生態(tài)文化形成并得以長期保持的原因是農(nóng)耕文明。歷史上，侗族是一個(gè)農(nóng)耕文化高 度發(fā)達(dá)的少數(shù)民族。農(nóng)耕文明有兩個(gè)作用，一是培養(yǎng)了農(nóng)耕民族視自然如母的感情：二是塑 造了農(nóng)耕民族平和的性格和重視合作的精神。與農(nóng)耕文明相適應(yīng)的是自然經(jīng)濟(jì)。自然經(jīng)濟(jì)的 本質(zhì)特點(diǎn)決定了它的封閉性，自然經(jīng)濟(jì)給侗族提供了獨(dú)立的生存條件。自然經(jīng)濟(jì)的獨(dú)立性， 自然也帶來了侗族生活的封閉性。侗族生活的封閉性和居住地理位置相對封閉孤立，沒有外 力的作用很難打破。侗族精神牢固地扎根于侗家的深層文化中。侗族生態(tài)文化的形成很大程 度上受到了漢族文化“天人合一”思想的影響。 論文對侗族的生態(tài)文化進(jìn)行了評價(jià)。侗族生態(tài)文化是完整的，對侗族文明的持續(xù)發(fā)展起 了支撐性的作用。在侗族的物質(zhì)文化中
[Abstract]:The definition of the United Nations for sustainable development is to meet the current needs without weakening the ability of future generations to meet their needs. Sustainable development seeks the coordination of nature, economy and society. Its fundamental meaning is to maintain harmony, harmony and balance between human and human two relations at the same time as economic development. The essence of sustainable development is ecological balance.
The sustainable development and ecological culture suggest that we proceed from two aspects of the relationship between man and nature, and the relationship between man and man to think about the ecological culture of the Dong nationality.
The relationship between the Dong nationality and nature is the basis of the ecological culture of the Dong nationality. The relationship between the Dong nationality and nature can be examined from two aspects: the understanding of nature and the practice of nature. The Dong people pay much attention to the harmony between the living area and the natural environment, pay attention to the protection of water, trees and birds, pay attention to the building of the houses, and the harmony and harmony of the road building and the environment.
In order to develop production, it is necessary to transform the environment. The transformation of the environment is a creative activity, and the creation will be destroyed. There is a long-term model in the middle of the Dong ethnic group, and a relatively stable relationship between the population and the natural community is established. The understanding of truth, only the balance between human and animal and plant, can coexist between the two. The Dong family has accumulated a lot of valuable experience in the production practice of thousands of years, such as rice field fish raising, ridge bean, forest and grain and so on. The basic characteristics of these empirical models are the local conditions, the full profit, and the recycling of resources.
The location of the Dong village has three types: the foot and the river bank, the flat dam and the half pass. All of the three have a common rule, that is, the mountain and the mountains and the water. The mountain and the mountain water bring great convenience to the production and life of the Dong family. This location principle fully embodies the ecological wisdom of the Dong family.
The content of sustainable development is to explore the sustainability of social development. It is a reflection on the tension of human relations and the deterioration of social morality caused by the population explosion and the traditional concept of traditional development. The Dong minority community gives us useful inspiration. The Dong village pays attention to the ecological consciousness of the population. In terms of the level of harmony with the land and natural resources they own, the number of them naturally supports them. In the social morality, the Dong township is filled with a harmonious atmosphere of friendship, civility, kindness to others, the money of others, and the help of people. The custom of "marking" in the Dong family makes us feel the ancient social road of the Dong nationality. The morals of Dong people belong to altruistic behavior and show the characteristics of heavy righteousness and light profit.
The natural harmony of Dong family also depends on the existence of a set of management institutions. Rock regulations, Dong style and old village system are indispensable in maintaining social justice and ecological balance.
The traditional values of the Dong people, such as heavy labor and light merchants, and the weight of the collective and light individuals, have deeply rooted in the psychological thinking of the Dong family, which has become an incapable part of the deep culture of the Dong family. The Dong spirit has ecological significance.
The heavy labor and light merchants, though it seems to be a backward value in modern society, have a great positive effect on environmental protection and social morality. The anti ecology of commodity economy is shown in two aspects. One is that the merchants, in pursuit of commercial profits, will inevitably lead to no restrictions on nature while they are desperately expanding production. The two is under the free economic system,
The economic benefits of quick success and instant benefits obliterate social and ecological benefits, and the common air, water and so on may be enterprises.
In terms of morality, commodity economic hatred is easy to make money worship in the whole society.
Characteristics are not conducive to the positive construction of morality.
The values of collectivism and individuality reflect the Dong People's ecological concept.
The low limit of the inalienable right of means of living makes people abandon the attempt to gain profits and make Dong people.
More emphasis is placed on the balance between ethnic groups and the natural environment, while collectivism fostered the spirit of solidarity.
Dong society appreciates the handicraft industry. Handicraftsmen from all walks of life are respected by the Dong society.
The Dong family produces most of the labor in life. The ecological value of handicraft is reflected in the comparison with the large machine industry.
The main production of the machine industry is anti ecological from the base point. Marx doctrine said that the machine industry "invaded as another nation."
"The more perfect the worker's product, the more malformed the worker is."
Dong Xiang is famous for its singing and dancing seas. The pleasant songs of the Dong people can be heard everywhere in the mountains and rivers.
Part of the time is spent in human relationships. The festivals in Dong township are rich and varied, and the Dong people attach great importance to spiritual life.
Hope to achieve self value in spiritual life. The spirit of life and attitude towards life of the Dong family are of ecological value and objective.
On the other hand, the Dong family was in a state of inaction to the nature, thereby reducing the destruction of nature.
The promotion of friendship is undoubtedly beneficial to the harmony of the society.
The reason why Dong's ecological culture has been formed and maintained for a long time is farming civilization. In the history, the Dong nationality is a farming culture high.
The farming civilization has two functions. One is to train the farming nation to regard the nature as the mother: two is the plastic.
It has created the gentle character of the farming nation and the spirit of cooperation.
The essential characteristics determine its closeness, and the natural economy provides the Dong people with independent living conditions.
Naturally, it has brought about the closeness of Dong's life. The closeness and living location of Dong people are relatively closed and isolated.
The spirit of Dong is firmly rooted in the deep culture of Dong nationality. The formation of Dong's ecological culture is a great step.
It was influenced by the idea of "harmony between man and nature" in Han culture.
The paper appraise Dong's ecological culture. The Dong nationality's ecological culture is complete, and it's the sustainable development of Dong's civilization.
The role of support in the material culture of the Dong Nationality

【學(xué)位授予單位】：廣西師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2001
【分類號】：C955

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相關(guān)期刊論文 前10條

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7 彭建

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