【摘要】：空間作為人類學(xué)基本分類概念之一,它與文化知識體系中的其他一些基本文化分類概念相互連接發(fā)展,呈現(xiàn)出每種文化的特色,影響其成員對世界的不同認(rèn)識方式,體現(xiàn)著在該文化體系中成員對自身生命地位及意義的基本看法。從人類學(xué)的角度來看,空間觀念往往會因為文化觀念和社會性質(zhì)的不同而差異。由于客家人的生存環(huán)境,他們對于故國家園懷有濃厚的感情。祖先作為最“實在”的神靈,客家人對于祖先的精神依賴非常強烈,是支撐他們前進的動力。因此通過研究祠堂、家廟這樣的神圣空間,我們可以了解到客家人的宗族心理和行為特征,能夠從多維度多層次把握客家人的宗社情結(jié),還能夠了解客家人精神生活的心理傾向。 論文的主體分為五個部分：第一章為引論,主要闡述本文的研究對象及其研究意義,回顧人類學(xué)空間、文化空間及神圣空間研究的相關(guān)成果、理論范式和方法論。第二章簡要介紹論文調(diào)查點的地理環(huán)境及社會背景,概述了武宣下蓮塘劉氏一族的歷史及發(fā)展變遷。第三章主要講述了下蓮塘將軍第神圣空間的生成、發(fā)展、變遷及其現(xiàn)狀。第四章概述了下蓮塘民眾的觀音信仰及其他民間信仰。第五章從下蓮塘民眾信仰的主體和心態(tài)去分析下蓮塘民眾的信仰生活。 本論文的主要觀點是：神靈信仰和祖先崇拜,二者共同構(gòu)成了傳統(tǒng)中國人的信仰生活。下蓮塘民眾在供奉神靈時,往往滲入了家族的元素,而人們在完成家族的世俗行為時,也常常加入了神靈的因素。在傳統(tǒng)中國社會中,有人文意義的神圣空間包含了有祖宗祭祀的祠堂。對下蓮塘村而言,祖先的神靈是聚落的主宰,而其居所—將軍第和劉氏家廟,也就成為村寨聚落中最為神圣的區(qū)域,成為聚落的信仰中心,對村寨聚落形態(tài)結(jié)構(gòu)以及村落全體成員的心理產(chǎn)生影響。將軍第的祖公堂和劉氏家廟這種神圣空間體現(xiàn)了下蓮塘民眾的信仰,容納了他們的“儀式”,于是下蓮塘劉氏也就對神圣空間有了文化的歸屬和心靈的皈依。
[Abstract]:As one of the basic concepts of anthropological classification, space is connected with other basic cultural classification concepts in the cultural knowledge system, showing the characteristics of each culture, affecting its members' different ways of understanding the world, and reflecting the basic views of the members on their own life status and significance in the cultural system. From the anthropological point of view, the concept of space is often different because of the cultural concept and social nature. Due to the living environment of Hakkas, they have strong feelings for their hometown. Ancestors as the most "real" gods, Hakka spiritual dependence on ancestors is very strong, is the driving force to support their progress. Therefore, by studying the sacred space such as ancestral hall and family temple, we can understand the psychological and behavioral characteristics of Hakka clan, grasp the Hakka clan complex from multi-dimensional and multi-level, and also understand the psychological tendency of Hakka spiritual life. The main body of the paper is divided into five parts: the first chapter is an introduction, which mainly expounds the research object and significance of this paper, and reviews the related achievements, theoretical paradigm and methodology of anthropological space, cultural space and sacred space. The second chapter briefly introduces the geographical environment and social background of the investigation point of the paper, and summarizes the history and development and changes of the Liu family in Liantang under Wuxuan. The third chapter mainly describes the formation, development, change and present situation of the sacred space of General Xia Liantang. The fourth chapter summarizes the Guanyin belief and other folk beliefs of the people in Xialiantang. The fifth chapter analyzes the belief life of Xialiantang people from the main body and mentality of Xialiantang people's belief. The main points of this paper are: the belief of gods and the worship of ancestors, which together constitute the belief life of traditional Chinese people. When the people of Xialiantang worship the gods, they often infiltrate the elements of the family, and people often add the factors of the gods when they complete the secular behavior of the family. In traditional Chinese society, the sacred space of humanistic significance includes ancestral halls with ancestors. As far as Xialiantang Village is concerned, the gods of ancestors are the masters of the settlement, and their residence, the General's Temple and Liu's Temple, have become the most sacred area in the village settlement and become the belief center of the settlement, which has an impact on the form and structure of the village settlement and the psychology of all the members of the village. The sacred space of the General's ancestral Hall and Liu's Temple embodies the belief of the people of Xialiantang and accommodates their "ceremony". Therefore, Liu of Xialiantang also has the cultural belonging and spiritual conversion to the sacred space.
【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】：2014
【分類號】：C912.4
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本文編號：2500490