本文選題：巢湖區(qū)域 + 生育文化��； 參考：《安徽大學(xué)》2010年碩士論文

【摘要】： 生育文化是人類在生產(chǎn)和養(yǎng)育孩子過程中形成的一整套的風(fēng)俗習(xí)慣和價值理念的集合體,是文化系統(tǒng)的一個子系統(tǒng)。價值理念往往要通過風(fēng)俗習(xí)慣表現(xiàn)出來。因此,本研究認(rèn)為生育文化并不單純的就是孩子的生產(chǎn)及在孩子生產(chǎn)中表現(xiàn)的社會心理和價值觀念,它應(yīng)包括人類社會在生產(chǎn)和養(yǎng)育后代的過程中的觀念和行為兩個方面。 生育文化一旦形成,就會對人們的生育觀念和生育行為產(chǎn)生一定的影響和制約,人們會自動按照生育文化的價值傾向來選擇自己生育孩子的數(shù)量,產(chǎn)生對孩子性別和質(zhì)量的期望,等等。我國通過三十年來的積極努力,在控制人口數(shù)量和提高人口質(zhì)量上取得了舉世矚目的偉大成就,但是我們看到,相較國外而言,我國人口出生率下降和人口增長步伐放緩的主要原因是計劃生育政策的嚴(yán)格執(zhí)行,國家政策在其中起了決定性的作用,生育文化的作用卻并不明顯,也就是說,對少生的選擇并不是人們的自愿和自覺,這樣,當(dāng)政策出現(xiàn)變動時生育率極易反彈,目前我國的低生育率是不穩(wěn)定的低生育率。加上傳統(tǒng)生育文化中重男輕女的觀念并沒有完全轉(zhuǎn)變過來,在生育政策的擠壓和性別選擇技術(shù)手段的允許下,我國的性別比嚴(yán)重失調(diào)。這都急需一種新型的生育文化來進(jìn)行調(diào)節(jié),通過生育文化的整合作用,來穩(wěn)定低生育水平,調(diào)整人口結(jié)構(gòu)。 本文在實地研究的基礎(chǔ)上,結(jié)合文獻(xiàn)研究等研究方法,對巢湖區(qū)域的婚姻習(xí)俗、孩子出生與教養(yǎng)習(xí)慣以及喪葬禮儀等一系列人生禮儀進(jìn)行全景式的考察與描述。本文認(rèn)為,在巢湖民間的婚慶及喪葬等禮俗中,包含著對生育以及孩子的關(guān)注的內(nèi)容,婚慶及喪葬禮儀往往能夠反映出人們對孩子期望的社會心理,因此在描述的過程中著重關(guān)注習(xí)俗和禮儀中能夠直接反映人們在孩子數(shù)量、質(zhì)量以及結(jié)構(gòu)等方面價值選擇傾向的風(fēng)俗與儀式,并以此為基礎(chǔ),對巢湖區(qū)域生育文化的特點(diǎn)和功能進(jìn)行解讀。 在特定的自然環(huán)境和歷史文化淵源影響下,巢湖區(qū)域生育文化具有以下特點(diǎn)：一是巢湖區(qū)域生育文化崇尚禮節(jié)。在巢湖民間,無論男女結(jié)婚、孩子出生以及老人去世等各項人生事件中,處處可見禮儀的身影,且主要的儀式是不可替代的,比如婚姻,不經(jīng)過一整套的儀式,民間是不會承認(rèn)男女的夫妻關(guān)系的,其他人生事件的禮儀同樣重要；二是巢湖區(qū)域生育文化重“早生”和“多生”。在巢湖區(qū)域婚姻、喪葬等人生禮儀中處處體現(xiàn)著對早生和多生孩子的渴望�！皸棥鄙F子、“五子登科”、“多子多福”的觀念被巧妙的嵌入了各種人生禮儀,向人們傳遞著對孩子的渴望；三是巢湖區(qū)域生育文化偏男孩但不唯男孩。在一系列人生禮儀中,無論在行為上和觀念上,都對男女區(qū)別對待,人們通過各種儀式來祈求生育男孩,男孩的出生儀式要較女孩隆重,且男孩受的教養(yǎng)要比女孩好,等等,但是在家庭有了男孩后,女孩對家庭的價值就增加了,“兒女雙全”是民間所渴望的；最后,巢湖區(qū)域生育文化具有樸素的優(yōu)生優(yōu)育思想。人們對孩子質(zhì)量的追求處于萌芽狀態(tài)。 文化有其特定的功能,巢湖區(qū)域傳統(tǒng)生育文化在傳統(tǒng)社會的功能有宣傳、加強(qiáng)親友聯(lián)系以獲取家庭資源以及在家庭中向男孩傾斜分配資源的功能,以便使得家族的延續(xù)得以保障,從而也在客觀上進(jìn)一步強(qiáng)化了這種傳統(tǒng)的生育文化。這是傳統(tǒng)生育文化得以存在的功能性要件。但是,隨著時代的發(fā)展,巢湖區(qū)域經(jīng)濟(jì)、社會、人口和文化環(huán)境都發(fā)生了變化,在社會的經(jīng)濟(jì)基礎(chǔ)發(fā)生變化的情況下,該區(qū)域的上層建筑必然會發(fā)生相應(yīng)的改變。上層建筑的變化在生育文化變遷上的表現(xiàn)是,人生事件的禮儀有所簡化,并出現(xiàn)了新的禮儀形式；民間對孩子質(zhì)量的追求代替了對孩子數(shù)量的渴望,對孩子的數(shù)量不再是要求越多越好,轉(zhuǎn)而注重對孩子的教育；男孩偏好在民間雖然并沒有完全消失,但是其偏重的程度有所減輕,部分家庭能夠接受沒有男孩的事實,但這并非理想的家庭孩子結(jié)構(gòu)。
[Abstract]:The culture of fertility is a collection of customs and values that human beings have formed in the process of producing and raising children. It is a subsystem of the cultural system. The values are often expressed through customs and habits. Therefore, this study believes that the birth culture is not simply the production of children and the performance of children in the production of children. Social psychology and values should include two aspects: the concept and behavior of human society in the process of production and rearing.
Once the birth culture is formed, it will have a certain influence and restriction on people's birth concept and birth behavior. People will automatically choose the number of children to have their children according to the value tendency of the fertility culture, and produce expectations of the children's sex and quality. In the past thirty years, China has made positive efforts to control the population and the population. In order to improve the quality of the population, we have made great achievements in the world. But we see that the main reason for the decline of the birth rate and the slowing of the population growth is the strict implementation of the family planning policy, which has played a decisive role in the policy of family planning, and the role of the culture of fertility is not obvious, that is to say, The choice of less birth is not the voluntary and self-conscious of the people, so that the fertility rate is very easy to rebound when the policy changes, and the low fertility rate in China is at present an unstable low fertility rate. And the concept of "male and female" in the traditional fertility culture is not completely changed, with the extrusion of the birth policy and the permission of the technical means of sex selection. There is a serious imbalance between the sex ratio in our country and the need for a new type of fertility culture to adjust, to stabilize the low fertility level and to adjust the population structure through the integration of the fertility culture.
On the basis of field research and literature research, this paper makes a panoramic investigation and description of a series of life etiquette in Chaohu, such as marriage customs, children's birth and breeding habits and funeral etiquette. This article holds that in the folk customs and funeral customs of Chaohu, it contains the customs of childbearing and children. The content of the note, wedding and funeral etiquette can often reflect the social psychology that people expect of their children, so in the process of describing the customs and etiquette that can directly reflect people's tendency to choose the value, quality and structure of the children, and on this basis, the culture of Chaohu regional fertility culture. The characteristics and functions are interpreted.
Under the influence of the specific natural environment and historical and cultural origin, Chaohu regional fertility culture has the following characteristics: first, the fertility culture in Chaohu region advocates the etiquette. In Chaohu folk, no matter the marriage of men and women, the birth of the children and the death of the old people, the figure of etiquette can be seen everywhere, and the main ritual is irreplaceable, For example, marriage, without a complete set of ceremonies, people will not admit the relationship between men and women, other life events are also important etiquette; two is the Chaohu regional fertility culture "early birth" and "multi birth". In the Chaohu regional marriage, funeral and other life etiquette everywhere is the desire for early birth and more children. "Jujube" students. The concept of "five sons and children", "multi son and multi blessing" is ingeniously embedded in all kinds of life etiquette, and conveys to the people the desire for children; three is the Chaohu regional fertility culture partial boys but not only boys. In a series of life etiquette, both in behavior and in concept, they are treated differently to men and women, people pass through various ceremonies. Praying for childbearing boys, the birth ceremony of boys should be more solemn than girls, and boys are better nurturing than girls, and so on. But after having boys in the family, the value of the family is increased and the "children and children" is the desire of the folk. Finally, the Chaohu regional fertility culture has a simple eugenic and eugenic thought. The pursuit is in the bud.
Culture has its specific functions. The traditional fertility culture in Chaohu region has the function of the traditional society, strengthening the relatives and friends to obtain family resources and the function of allocating resources to the boys in the family so as to ensure the continuity of the family, and thus further strengthen the traditional fertility culture. However, with the development of the times, the regional economy, society, population and cultural environment of Chaohu have changed. Under the circumstances of the social economic base, the superstructure of the region will inevitably change. The change of superstructure in the change of fertility culture Now, the etiquette of life events is simplified, and new forms of etiquette have emerged; the pursuit of the quality of children instead of the number of children, the number of children is no longer the more the better, the more emphasis on the education of the children; the preference of boys in the folk is not completely disappearing, but the degree of preference is reduced. Light, some families can accept the fact that there is no boy, but this is not an ideal family child structure.
【學(xué)位授予單位】：安徽大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2010
【分類號】：C924.21

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

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