本文選題：彝族 + 禁忌演變��； 參考：《四川大學(xué)》2001年博士論文

【摘要】： 禁忌是人類社會最早的社會規(guī)范，是一種歷史悠久而且極其復(fù)雜的社會文 化現(xiàn)象。研究一個民族的禁忌，對于了解該民族早期社會規(guī)范的起源、功能及 其傳統(tǒng)文化的形成具有重要的意義。但長時期來，我國學(xué)術(shù)界有關(guān)禁忌研究， 尚屬薄弱環(huán)節(jié)，論著量少面窄。本文依據(jù)大量的民族學(xué)和民俗學(xué)調(diào)查資料，對 我國西南彝族禁忌的起源、發(fā)展演變、作用功能進(jìn)行了比較系統(tǒng)的梳理和深入 的分析研究，力圖以此豐富和拓展有關(guān)禁忌文化的研究視野。 本文選取彝族作為研究對象，乃在于彝族的傳統(tǒng)文化豐富多彩，禁忌事象 涉及生產(chǎn)生活的方方面面，具有一定的典型性，這對探討禁忌在人類生活、文 明進(jìn)步中所起的作用和意義，有其重要的學(xué)術(shù)價值。同時，本文也可以說填補 了當(dāng)今彝學(xué)研究領(lǐng)域中的一項空白。 本文在研究內(nèi)容上有這樣幾個特點：一是對彝族原始禁忌的起源及禁忌形 成的社會歷史背景作了比較系統(tǒng)地分析，并在此基礎(chǔ)上探尋彝族禁忌的特殊性； 二是將彝族禁忌的發(fā)展演變放在各個時期的社會背景及宗教活動、經(jīng)濟(jì)生產(chǎn)活 動中進(jìn)行研究，剖析其互動關(guān)系和深層結(jié)構(gòu)。尤其著力從民族文化生態(tài)系統(tǒng)的 角度討論禁忌演變的動力，通過耕作方式(獲食模式)的變化探討彝族禁忌和 宗教的變化，從而深化對禁忌演變的認(rèn)識和理解。三是對彝族禁忌的歷史作用 和社會功能作了客觀地深入探討，認(rèn)為禁忌對強化彝族內(nèi)部的凝聚力和向心力， 對彝族社會成員思想道德的規(guī)范起著積極作用，具有社會控制和文化整合的功 能，同時，一些帶有迷信色彩的禁忌習(xí)俗不利于彝族人民的生產(chǎn)與生活，制約 了彝族商品經(jīng)濟(jì)的發(fā)展，有礙于彝族社會的進(jìn)步和繁榮。 在研究中，筆者充分注意到，從表面上看，禁忌資料是隨處可見，但大多 雷同，表述亦欠準(zhǔn)確，因之，本文廣泛吸取和參考了國內(nèi)外相關(guān)研究成果基礎(chǔ) 上，努力開展實際考察，盡可能獲取第一手資料，并進(jìn)行認(rèn)真鑒別和篩選。所 用資料力求量豐質(zhì)優(yōu)，不僅為本文論證奠定較為堅實的基礎(chǔ)，而且可望為我國 學(xué)術(shù)界今后的進(jìn)一步研究，提供資料準(zhǔn)備。此外，，本文還力圖用一種辯證的觀 點和方法，對彝族禁忌與原始道德和習(xí)慣法的關(guān)系作出客觀評價，并就彝族禁 忌的傳承機制作了深入分析，提出了新的見解。
[Abstract]:Taboo is the earliest social norm in human society. It is a kind of social document with a long history and extremely complex history. Transformation phenomenon The study of the taboos of a nation is useful in understanding the origin, function, and function of the early social norms of the nation. The formation of its traditional culture is of great significance. However, for a long time, the relevant taboo studies in the academic circles of our country, It is still a weak link, the volume of works is less narrow. Based on a large number of ethnological and folklore survey data, The origin, development, evolution and function of taboos of Yi nationality in Southwest China are systematically combed and deepened. In order to enrich and expand the perspective of taboo culture. The purpose of this paper is to choose Yi nationality as the object of study. It is because the Yi nationality's traditional culture is rich and colorful, and the taboo phenomenon is the same. It involves all aspects of production and life, and has a certain typicality, which is helpful to the discussion of taboos in human life. The role and significance of the progress of Ming Dynasty have important academic value. At the same time, this article can also be said to fill It is a blank in the field of Yi study. This paper has the following characteristics: first, the origin and form of the original taboos of the Yi people The social and historical background of Yi nationality is analyzed systematically, and on this basis, the particularity of Yi nationality taboo is explored. The second is to put the development and evolution of the Yi taboo in the social background and religious activities of each period, so as to make economic production live. In the process of study, analyze its interaction and deep structure. Especially from the perspective of the national cultural ecosystem The motive force of taboo evolution is discussed from the angle of view, and the Yi nationality taboo and food acquisition mode are discussed through the change of tillage style (feeding mode). Religious changes, thus deepening the understanding and understanding of the evolution of taboos. The third is the historical effect on the Yi people's taboos And the social function is discussed objectively and deeply, and it is considered that taboos can strengthen the cohesion and centripetal force within the Yi nationality. It plays an active role in regulating the ideological and moral standards of the members of the Yi nationality, and has the merit of social control and cultural integration. At the same time, some taboo customs with the color of superstition are not conducive to the production and life of the Yi people and restrict them. The development of Yi commodity economy hinders the progress and prosperity of Yi society. In the study, the author fully noticed that, on the surface, taboo information is everywhere, but most of it. Similar, the expression is also inaccurate, therefore, this article has widely absorbed and referenced the domestic and foreign related research achievement foundation. Try to carry out practical investigation, obtain first-hand information as far as possible, and carefully identify and screen. It is not only a solid foundation for this paper to use the data to strive for abundant quantity and high quality, but also a promising one for our country. Further research in the academic field, provide information preparation. In addition, this paper tries to use a dialectical view Points and methods to make an objective evaluation of the relationship between taboos of Yi nationality and primitive morality and customary law, and to make an objective evaluation on the prohibition of Yi nationality. The inheritance mechanism of taboo is analyzed in depth and a new opinion is put forward.
【學(xué)位授予單位】：四川大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2001
【分類號】：C955

【引證文獻(xiàn)】

相關(guān)博士學(xué)位論文 前1條

1 李金富;彝族農(nóng)村小學(xué)生數(shù)學(xué)計算思維差異研究[D];西南大學(xué);2012年

相關(guān)碩士學(xué)位論文 前7條

1 應(yīng)文達(dá);鄂溫克族民間禁忌研究[D];吉林大學(xué);2011年

2 王友緣;兒童屬于哪里？[D];南京師范大學(xué);2011年

3 馬春暉;論苯教和藏傳佛教對高原藏族生態(tài)文化的影響[D];西北師范大學(xué);2010年

4 內(nèi)瑪才讓;略論藏族傳統(tǒng)禁忌文化[D];中央民族大學(xué);2006年

5 姜曉麗;瑤族村寨中的育兒習(xí)俗[D];廣西師范大學(xué);2007年

6 許作秀;文化禁忌與審美[D];魯東大學(xué);2012年

7 蔡昌茂;彝族傳統(tǒng)生活中的“人神共宅”[D];昆明理工大學(xué);2012年

本文編號：1901968