遼東滿族的儀式與象征研究
發(fā)布時(shí)間：2018-10-13 09:58
【摘要】： 象征是世界各民族中普遍存在的文化現(xiàn)象，，它隨著文化的產(chǎn)生而產(chǎn)生，并隨著文化的發(fā)展而變遷。象征具有明顯的族群性，各族群的象征表現(xiàn)形式均有所不同。文化象征是人類學(xué)、民族學(xué)研究的重要內(nèi)容。 滿族文化與所有民族文化一樣，象征形式和象征行為十分普遍，它們表現(xiàn)在社會(huì)生活的各個(gè)方面。然而，學(xué)術(shù)界對(duì)于滿族的研究大多是從歷史和宗教的角度進(jìn)行的，從象征的角度進(jìn)行的研究則為數(shù)不多。 本文根據(jù)作者的調(diào)查資料和歷史文獻(xiàn)資料，運(yùn)用象征人類學(xué)、群體的歷史記憶及文化涵化理論，對(duì)遼東地區(qū)岫巖滿族自治縣的儀式象征作較為系統(tǒng)的分析和探討。 本文首先對(duì)象征的概念和象征人類學(xué)的研究?jī)?nèi)容及研究情況作了簡(jiǎn)單的闡述，對(duì)自己的調(diào)查情況作了說明。 其次，文章對(duì)滿族人生禮儀和歲時(shí)禮儀中的象征表現(xiàn)形式作了較為詳細(xì)的介紹和分析，說明各種象征形式和行為所表現(xiàn)的意義與觀念，分析了滿族儀式中的象征形式與漢族相同或相似的原因，認(rèn)為它是文化涵化的結(jié)果。涵化的方式是順涵化，而不是逆涵化；是有意識(shí)的涵化，而不是無意識(shí)的涵化。 第三，文章就儀式象征的分類及其特點(diǎn)作了探討，指出滿族的儀式象征可分為實(shí)物象征、行為象征、言語(yǔ)象征、顏色象征和方位象征五類，并認(rèn)為滿族的象征與其他民族的象征一樣，具有多義性、變異性和族群性等特征。 第四，文章從結(jié)構(gòu)的角度，對(duì)滿族的象征形式和象征行為作了分析，認(rèn)為能指(指示者)和所指(被指示者)是象征的基本結(jié)構(gòu)：實(shí)物象征、行為象征、言語(yǔ)象征、顏色象征和方位象征等象征物和行為是象征的表層結(jié)構(gòu)，滿族的人生觀、婚姻家庭觀、倫理道德觀、宗教觀、族群認(rèn)同觀等是象征的深層結(jié)構(gòu)。
[Abstract]:Symbolism is a universal cultural phenomenon in all nations of the world. It comes into being with the emergence of culture and changes with the development of culture. Symbolism has obvious ethnic character, and the forms of symbolism of each ethnic group are different. Cultural symbolism is an important part of anthropology and ethnology. The Manchu culture, like all ethnic cultures, is very common in symbolism and symbolism, which is manifested in all aspects of social life. However, academic research on Manchu is mostly from the perspective of history and religion, but from the perspective of symbolism few. Based on the author's investigation and historical documents, this paper makes a systematic analysis and discussion on the ritual symbolism of Xiuyan Manchu Autonomous County in eastern Liaoning using symbolic anthropology, historical memory of groups and cultural acculturation theory. In this paper, the concept of symbolism and the research content and research situation of symbolic anthropology are briefly described, and their own investigation is explained. Secondly, the article gives a detailed introduction and analysis of the symbolic forms in Manchu life etiquette and etiquette at the age of years, and explains the significance and concept of various symbolic forms and behaviors. This paper analyzes the reason why the symbol form of Manchu ceremony is the same or similar to Han nationality, and thinks that it is the result of cultural acculturation. The way of acculturation is acculturation, not reverse acculturation; conscious acculturation, not unconscious acculturation. Thirdly, the paper discusses the classification and characteristics of ritual symbol, and points out that the ritual symbol of Manchu can be divided into five categories: physical symbol, behavior symbol, speech symbol, color symbol and orientation symbol. The symbol of Manchu has the characteristics of polysemy, variability and ethnicity, just like the symbol of other nationalities. Fourthly, from the point of view of structure, the paper analyzes the symbolic form and behavior of Manchu, and concludes that signifier and signifier are the basic structure of symbol: physical symbol, act symbol, speech symbol, and so on. The symbol and behavior of color symbol and orientation symbol are the surface structure of the symbol, while the Manchu people's outlook on life, marriage and family, ethics, religion and ethnic identity are the deep structure of the symbol.
【學(xué)位授予單位】：中國(guó)社會(huì)科學(xué)院研究生院
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2001
【分類號(hào)】：C955;K892.3
[Abstract]:Symbolism is a universal cultural phenomenon in all nations of the world. It comes into being with the emergence of culture and changes with the development of culture. Symbolism has obvious ethnic character, and the forms of symbolism of each ethnic group are different. Cultural symbolism is an important part of anthropology and ethnology. The Manchu culture, like all ethnic cultures, is very common in symbolism and symbolism, which is manifested in all aspects of social life. However, academic research on Manchu is mostly from the perspective of history and religion, but from the perspective of symbolism few. Based on the author's investigation and historical documents, this paper makes a systematic analysis and discussion on the ritual symbolism of Xiuyan Manchu Autonomous County in eastern Liaoning using symbolic anthropology, historical memory of groups and cultural acculturation theory. In this paper, the concept of symbolism and the research content and research situation of symbolic anthropology are briefly described, and their own investigation is explained. Secondly, the article gives a detailed introduction and analysis of the symbolic forms in Manchu life etiquette and etiquette at the age of years, and explains the significance and concept of various symbolic forms and behaviors. This paper analyzes the reason why the symbol form of Manchu ceremony is the same or similar to Han nationality, and thinks that it is the result of cultural acculturation. The way of acculturation is acculturation, not reverse acculturation; conscious acculturation, not unconscious acculturation. Thirdly, the paper discusses the classification and characteristics of ritual symbol, and points out that the ritual symbol of Manchu can be divided into five categories: physical symbol, behavior symbol, speech symbol, color symbol and orientation symbol. The symbol of Manchu has the characteristics of polysemy, variability and ethnicity, just like the symbol of other nationalities. Fourthly, from the point of view of structure, the paper analyzes the symbolic form and behavior of Manchu, and concludes that signifier and signifier are the basic structure of symbol: physical symbol, act symbol, speech symbol, and so on. The symbol and behavior of color symbol and orientation symbol are the surface structure of the symbol, while the Manchu people's outlook on life, marriage and family, ethics, religion and ethnic identity are the deep structure of the symbol.
【學(xué)位授予單位】：中國(guó)社會(huì)科學(xué)院研究生院
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2001
【分類號(hào)】：C955;K892.3
【相似文獻(xiàn)】
相關(guān)期刊論文 前10條
1 黃嵐;張桂元;;東北地區(qū)滿族的居住習(xí)俗[J];東北史地;2011年04期
2 萬(wàn)煒;;初探傳統(tǒng)饕餮紋樣之象征意義[J];延安職業(yè)技術(shù)學(xué)院學(xué)報(bào);2011年04期
3 劉波;;滿族民間體育的探究[J];職大學(xué)報(bào);2011年04期
4 孫志鵬;;滿族收繼婚習(xí)俗淺析[J];滿族研究;2011年02期
5 余志鴻;郭蓬蓬;;母:象征乳房的兩個(gè)黑點(diǎn)[J];語(yǔ)文世界(中學(xué)生之窗);2011年08期
6 陳研;;論美國(guó)黑人文學(xué)的發(fā)展與表意方式[J];華章;2011年22期
7 胡微;;桓仁滿族自治縣滿族傳統(tǒng)體育項(xiàng)目開展現(xiàn)狀研究[J];搏擊(武術(shù)科學(xué));2011年08期
8 肖琪;;評(píng)蘇姍·格拉斯佩爾《瑣事》的藝術(shù)特色[J];遼寧廣播電視大學(xué)學(xué)報(bào);2011年02期
9 柯遠(yuǎn);;《論語(yǔ)》的時(shí)間觀念及其溯源[J];山東廣播電視大學(xué)學(xué)報(bào);2011年03期
10 丁瑰s
本文編號(hào)：2268190
本文鏈接：http://sikaile.net/minzufengsulunwen/2268190.html
最近更新
教材專著
