本文選題：唐代 + 非漢人��； 參考：《中央民族大學(xué)》2013年博士論文

【摘要】：本文結(jié)合若千方入居內(nèi)地非漢人的墓志資料的個案考察,以及統(tǒng)計的近四百方非漢人墓志資料的綜合分析,主要探討了唐代入居內(nèi)地非漢人對唐王朝國家的認(rèn)同問題。非漢人墓志包含了較為豐富的文化現(xiàn)象,如族源敘事模式、家族仕宦經(jīng)歷、族際通婚、宗教信仰、習(xí)儒科舉及歸葬合葬等,這些現(xiàn)象中表現(xiàn)了漢化的趨勢,但不能用漢化來涵蓋。本文試圖揭示出這些文化現(xiàn)象中非漢人的王朝國家認(rèn)同意識。入居內(nèi)地的非漢人的王朝國家認(rèn)同不同于當(dāng)下的民族國家認(rèn)同,而有其獨(dú)特的歷史語境與內(nèi)涵,其體現(xiàn)的是王朝國家層面的認(rèn)同,表現(xiàn)為政治上對朝廷和皇帝的忠誠,包括積極參與唐王朝國家的軍事活動,擔(dān)任宮廷侍衛(wèi)武官,接受唐廷的賜姓,死后陪葬帝陵等,這種類型以西域胡人及北方突厥、契丹等入居內(nèi)地相對較晚的非漢人精英為主,如研究中重點(diǎn)分析的西域疏勒人裴沙(644-724)、北方突厥人阿葛羅(688-726)等�；蛘咄ㄟ^科舉入仕的方式積極融入唐王朝國家的官僚體系,擔(dān)任王朝國家中央及地方的各級官吏,這在入居內(nèi)地較早數(shù)量可觀的鮮卑人及月氏后裔等群體中表現(xiàn)明顯,如元邈(808-844)及歸葬洛陽的支竦家族。另外,由于傳統(tǒng)儒家文化及禮儀在唐王朝國家中的重要性,入居內(nèi)地的非漢人群體對唐王朝國家的認(rèn)同,亦體現(xiàn)在對這種儒家文化核心價值觀念的皈依與認(rèn)同上,比如通過喪葬活動中一些禮儀觀念如家族觀念、風(fēng)水觀念的習(xí)得與實踐,婚姻方面對傳統(tǒng)中原士族門第觀念的效仿,而傾向與傳統(tǒng)高門大姓締結(jié)婚姻等,籍貫保留自身的地域特色,族源上對華夏始祖黃帝及炎帝的攀附等,這些現(xiàn)象表達(dá)了入居內(nèi)地非漢人對王朝國家核心價值體系的接受與認(rèn)同。此外,入居內(nèi)地的非漢人王朝國家認(rèn)同方面亦表現(xiàn)出多層次性,他們在對王朝國家政治忠誠和文化認(rèn)同的同時,并沒有完全放棄自身族群的歷史記憶和認(rèn)同,他們在墓志中對自身族屬或族望的追述仍保持著自己的特色,婚姻方面某些非漢群體如粟特、突厥人中存在著較高比例的內(nèi)部婚姻現(xiàn)象,說明在當(dāng)時多族群交往互動的環(huán)境中,盡管具有一定的漢化趨向,族群間的界限還是相對清晰的。在本文的分析中,亦可發(fā)現(xiàn)入居內(nèi)地非漢人對儒家文化及中國化佛教文化的吸收,逐漸改變乃至重組自身的集體記憶,這顯示出認(rèn)同是多層次的,具有可選擇性和變化性。非漢人群體復(fù)雜多樣,入居內(nèi)地時間先后不等,既有漢代、魏晉時期進(jìn)入內(nèi)地的月氏、鮮卑等族后裔,也有主要在唐時期進(jìn)入中原的突厥、粟特等非漢人群體,不同的經(jīng)歷和文化,亦影響到他們?nèi)胩坪笤趦?nèi)地的認(rèn)同模式的差異�；谡沃艺\和文化歸屬的認(rèn)同會隨著政治軍事形勢的變化而變化。由于非漢人王朝國家認(rèn)同主要體現(xiàn)在非漢人精英分子身上,他們有自身的利益追求,其對唐王朝國家政治及文化的認(rèn)同是彼此雙方力量互動與博弈的結(jié)果,雙方力量的失衡及利益的變化都可能引發(fā)認(rèn)同的改變。文中對突厥人、契丹人的認(rèn)同變化的分析即可說明這種現(xiàn)象,以安史之亂為分界的漢與非漢關(guān)系的微妙變化亦可說明。非漢人的王朝國家認(rèn)同作為一種主觀意識,不排除結(jié)合歷史文獻(xiàn)的合理想象與建構(gòu),它與王朝國家的相關(guān)制度政策及政治形勢的演變存在一定關(guān)聯(lián),本文亦試圖揭示這種關(guān)系并簡要分析王朝國家層面對非漢人認(rèn)同的影響。為了說明和揭示清楚上面內(nèi)容,本文的篇章結(jié)構(gòu)如下:緒論,主要說明本論文選題的意義及學(xué)科研究現(xiàn)狀,本研究涉及的認(rèn)同、唐代非漢人及唐代王朝國家等相關(guān)核心概念的內(nèi)涵。個案考察部分,共分三章,分別選取西域疏勒人裴沙墓志、突厥人阿葛羅墓志、粟特人安思溫夫婦墓志及鮮卑拓跋后裔元邈墓志等,通過其相關(guān)問題的考釋,如族屬、仕宦、婚姻、喪葬等,指出其認(rèn)同于唐王朝國家的具體方式,并厘清唐代非漢人漢化與文化認(rèn)同,族群認(rèn)同與王朝國家認(rèn)同的辯證關(guān)系。綜合分析部分共分三章,結(jié)合搜集整理到的400余方非漢人墓志及上面的個案分析,進(jìn)行綜合性的考察,重點(diǎn)就非漢人喪葬中的歸葬現(xiàn)象、族源上華夷共祖與族際通婚現(xiàn)象、科舉入仕等現(xiàn)象進(jìn)行分析,指明這些現(xiàn)象與族群認(rèn)同及王朝國家認(rèn)同之家的內(nèi)在關(guān)聯(lián)。另一方面探討影響非漢人王朝國家認(rèn)同的因素及其歷史演變情況。最后是結(jié)語及余論,對本文研究內(nèi)容進(jìn)行總結(jié),并探討特殊時期唐代非漢人王朝觀念及認(rèn)同的情況,以及唐末、五代及北宋非漢人王朝國家觀念及其認(rèn)同的演變。
[Abstract]:This paper, based on a case study of the epitaph information of the non Han people in the mainland of China, and a comprehensive analysis of the statistics about the epitaph of the non Han people, mainly discusses the identification of the non Han people in the mainland of the Tang Dynasty to the Tang Dynasty. The epitaph of the non Han people contains more abundant cultural phenomena, such as the ethnic origin narrative mode and the family officials. Experience, intermarriage, religious belief, Confucianism and funeral and burial, etc. these phenomena show the trend of Sinization, but can not be covered by Sinicization. This article tries to reveal the national identity of the Han people in these cultural phenomena. The national identity of the non Han people in the mainland is different from the national identity of the present. Its unique historical context and connotation embodies the national identity of the dynasty, showing the loyalty of the court and the emperor, including the active participation in the military activities of the Tang Dynasty, serving as a palace guard, accepting the surname of the Tang court, and burying the imperial mausoleum after death, such as the western region Hu, the northern Turkic, Qidan and so on. The relatively late Han people in the mainland were not the elite of the Han people, such as Pei Sha (644-724) in the western regions of the western region and the northern Turkic people of argor (688-726), or the bureaucratic system of the Tang Dynasty by the imperial examination and the official officials at all levels in the central and local areas of the dynasty, which was very early in the mainland of China. The Xianbei people and the descendants of the descendants of the moon are obvious, such as the Yuan Dynasty (808-844) and the branch family in Luoyang. In addition, because of the importance of the traditional Confucian culture and etiquette in the Tang Dynasty, the recognition of the non Han people in the mainland to the state of the Tang Dynasty is also reflected in the conversion and recognition of the core values of the Confucian culture. In the same way, such as the acquisition and practice of some etiquette concepts such as the family of funeral activities such as family concept, the idea of Feng Shui, the imitation of the concept of the traditional Chinese scholars in the Central Plains, and the tendency to marry with the traditional high family name, the native place retained its own regional characteristics, and the origin of the ethnic origin of the Chinese ancestor Huang Di and Yan Di, etc. It expresses the acceptance and identification of the non Han people in the mainland of the mainland to the core value system of the dynasty state. In addition, the non Han Dynasty's national identity in the mainland is also multi-level. At the same time, they do not completely abandon the historical memory and identity of their own ethnic groups at the same time, and they are in the epitaph. Some non Han groups such as millet and the Turkic people have a high proportion of internal marriage phenomenon, which shows that in the environment of the multi ethnic group interaction at that time, the boundary between ethnic groups is still relatively clear. It can also be found that the non Han people in the mainland have absorbed the Confucian culture and the Chinese Buddhist culture, gradually changing and reorganizing their collective memory. This shows that the identity is multilevel, selective and varied. The descendants of the ethnic group, such as Xianbei and other ethnic groups, also have the Turkic chiefly in the Central Plains during the Tang Dynasty. The different experiences and cultures of the non Han people, such as sim, also affect the differences in the pattern of identification in the mainland after their admission. The identity based on political loyalty and cultural ownership will change with the changes in the political and military situation. The same mainly embodied in the non Han elite, they have their own interests, and their identity to the politics and culture of the Tang Dynasty is the result of mutual power interaction and game. The balance of power and the change of interests may lead to the change of identity. The analysis of the identity change of the Turkic people and the Khitan people in this article is to say that The subtle changes in the relationship between the Han and the non Han dynasties can also be explained in this phenomenon. The national identity of the dynasty of the non Han people, as a subjective consciousness, does not exclude the rational imagination and construction of the historical literature, and it has a certain connection with the evolution of the related institutional policies and political forms of the dynasty. In order to explain and reveal the above content, the structure of this article is as follows: introduction, the main description of the significance of the topic and the research status of the subject, the identity involved in this study, the connotation of the core concepts related to the non Han people and the Tang Dynasty state in the Tang Dynasty. The case study is divided into three chapters, which are divided into three chapters: the epitaph of Pei Sha in the western regions, the epitaph of the Turkic people argor, the epitaph of the milieu ansiw and the descendants of the descendants of Xianbei Tuo Tuo Tuo, such as the family, official, marriage, and funeral, such as family, official, marriage and funeral, etc., to point out the specific ways of their identity in the Tang Dynasty and to clarify the non Han Dynasty in the Tang Dynasty. The dialectical relationship between people's Sinization and cultural identity, ethnic identity and the national identity of the dynasty. The comprehensive analysis part is divided into three chapters. Combined with the collection and collation of more than 400 non Han people's epitaph and the case analysis above, a comprehensive investigation is carried out, with the emphasis on the burial phenomenon in the burial of the Han people, the origin of the family and the intermarriage between the Chinese and the Yi people, and the imperial examination. On the other hand, we discuss the factors that affect the national identity of the non Han Dynasty and their historical evolution. Finally, the conclusion is the conclusion and the remaining theory, summarizes the content of this study, and discusses the concept and recognition of the Tang Dynasty in the Tang Dynasty. The same situation, as well as the late Tang Dynasty, the Five Dynasties and the Northern Song Dynasty, the Han Dynasty, the concept of national identity and evolution.
【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2013
【分類號】：K877.45;K242
，

本文編號：1900642