“氣”：對地方民眾日常實(shí)踐與儀式的研究
發(fā)布時間：2018-08-10 20:56
【摘要】：在田野調(diào)查的基礎(chǔ)上，這篇論文首先應(yīng)是一部關(guān)于地方民眾實(shí)踐的民族志。東明與沙窩的地理區(qū)位與地方性神話傳說故事，為了解這一地區(qū)特有的黃泛區(qū)區(qū)位提供了重要的線索�；诘胤矫癖娙粘�(shí)踐與宗教信仰中對在地范疇、支配性象征符號“氣”的認(rèn)識與理解，論文在結(jié)論部分概括化為氣的整體觀。在地方社會中，它具備三個層面的結(jié)構(gòu)性特征與意義。首先，它作為一種物質(zhì)實(shí)體存在于人們生活的世界中，天之氣、地之氣與人之氣是其三種不同的存在形態(tài)；其次，在物質(zhì)意義的前提下，“氣”具備個體文化意義和集體行動層面的社會意義，氣性、運(yùn)氣和氣數(shù)等詞匯可以簡潔表達(dá)出這方面的意思；再次，也是“氣”最為重要的象征意義，它的特殊形態(tài)靈氣與祖先承載了地方社會以家庭、家族結(jié)群的原則，地方社會傳統(tǒng)的構(gòu)建、地方認(rèn)同感與地方政治權(quán)力的方面，還表現(xiàn)了公平、正義以及善惡是非的道德標(biāo)準(zhǔn)�！皻狻钡母拍钸�為地方人群宇宙觀的構(gòu)建提供了關(guān)鍵性的要素。地方民眾圍繞“氣”而形成的這些綜合性的觀點(diǎn)可以稱之為氣的整體觀。 論文中支持氣的整體觀的二級闡釋性概念有：以氣為基礎(chǔ)構(gòu)建的地方宇宙觀、氣的物質(zhì)屬性、個體文化和社會意義、作為氣的特殊形態(tài)之靈氣與祖先及其相關(guān)信仰中的意義。地方宇宙觀的研究中又可以區(qū)分為人對身后世界認(rèn)識的靈魂觀、對地方空間認(rèn)識的地方觀、對時間運(yùn)行的觀點(diǎn)。人以對“氣”的呼吸為生命的特征，一旦氣斷即是人亡，氣斷為氣散，而非氣無，故而人之氣轉(zhuǎn)變存在的形式成為靈魂。人的靈魂具有三重性，地方民眾認(rèn)為靈魂可以一分為三，即守尸魂、轉(zhuǎn)生魂和陰間魂，三魂分別通過各自的方式與人、世界萬物和陰曹世界打交道。人們對地方空間觀的認(rèn)識是具有地方中心性的，以沙窩廟碧霞元君為主神信仰構(gòu)建的“北京城”讓沙窩地方民眾在意識模型中處于宇宙的中心位置。二十四節(jié)氣是地方農(nóng)作社會的時間意義，人們根據(jù)天時之氣的變化與運(yùn)行安排相應(yīng)的農(nóng)事活動。二十四節(jié)氣只是地方社會中時間標(biāo)識中的一種，它要結(jié)合農(nóng)歷和屬相組成地方民眾復(fù)合、循環(huán)的時間觀。 “氣”在人們的日常實(shí)踐與用語中呈現(xiàn)出了它本身的物理屬性，即它是一種物質(zhì)的存在。天之氣、地之氣和人之氣是對這種物質(zhì)及其屬性的基本認(rèn)識，并以此為前提，人們構(gòu)建了對“氣”的個體文化和社會行動層面意義的認(rèn)識。氣性、賭囊氣、運(yùn)氣、福氣、霉氣等表達(dá)的是氣之個體意義；人氣、氣場和氣數(shù)等概念又是它社會行動與集體表征層面上的用語。 在民間宗教的領(lǐng)域內(nèi)，“氣”的存在形態(tài)又產(chǎn)生了變異，它既能以靈氣聚集而成為神明，又可以在人亡后成為祖先。論文重點(diǎn)考察了節(jié)慶儀式和信仰、崇拜的閾限中，人與神明、祖先、甚至世界萬物的交融方式、過程和意義。通過神明求嗣，從而生養(yǎng)子孫后代，使自家的香火得以延續(xù)，不僅是人自身社會再生產(chǎn)的問題，它還與地方上祖先崇拜并接為一整套儒教孝道的體系，并標(biāo)識了農(nóng)村社會基本的組織原則——家族，并為家族的認(rèn)同與整合提供象征性的宗教符號。農(nóng)歷三月初一日沙窩廟會傳統(tǒng)的復(fù)興與人們對廟會的積極參與行動，說明地方民眾對地方歷史感和地方的構(gòu)建與認(rèn)同中漸趨一致。神明的神判與個體通過禮儀中所負(fù)載的道德寓意以及公平、公正的理念，，為地方民眾的正常生活提供了制度化的保障。另外，人們對神明世界的認(rèn)識與想象中充滿了地方政治權(quán)力的隱喻。 總之，氣的整體觀更能體現(xiàn)地方民眾在地化實(shí)踐中日常生活與宗教信仰并接為一的意義與面相。
[Abstract]:On the basis of fieldwork, this paper should first be an ethnography of local people's practice. The geographical location and local myths and legends of Dongming and Shawo provide an important clue to understand the unique location of the Yellow River Pan-area in this area. In the local society, it has three levels of structural characteristics and significance. First, it exists as a material entity in the world in which people live. The Qi of heaven, the Qi of earth and the Qi of man are three different forms of existence. On the premise of material significance, "Qi" has social significance at the level of individual culture and collective action. The words of "Qi", luck and Qi number can express this meaning concisely. Thirdly, it is also the most important symbolic meaning of "Qi". Its special form of inspiration and ancestors carry the local society with family and family groups. Principles, local social traditions, local identity and local political power also show the moral standards of fairness, justice, good and evil. The whole view of Qi.
The second-level explanatory concepts supporting Qi's holistic view include: local cosmology based on Qi, its material attributes, individual cultural and social meanings, inspiration as a special form of Qi and its significance in ancestors and related beliefs. The breath of "Qi" is the characteristic of life. Once the Qi is broken, it is the death of the human being, the Qi is broken, not the absence of Qi. Therefore, the form of human Qi transforms into the soul. The soul of the human being is triple, and the local people think that the soul can be divided into three parts, that is, guarding the corpse and turning around. People's understanding of the concept of local space is locally central. The "Beijing City" based on the belief of Bixia Yuanjun in Shawo Temple puts the local people in the center of the universe in the consciousness model. Section 24 Qi is the time meaning of local farming society. People arrange corresponding farming activities according to the change and operation of the weather and time. The 24 solar terms is only one of the time signs in local society. It should be combined with the lunar calendar and the affiliation to form a time view of local people.
Qi shows its physical attribute in people's daily practice and usage, that is, it is a kind of material existence. Qi of heaven, earth and people are the basic knowledge of this kind of material and its attribute. On this premise, people have constructed the understanding of the individual culture and social action significance of Qi. The individual meaning of Qi is expressed by the concepts of gas, luck, luck, and mildew, while the concepts of human spirit, gas field and gas number are also used in terms of social action and collective representation.
In the field of folk religion, the existence form of "Qi" has changed again. It can become a God by gathering the spirit and become an ancestor after the death of human beings. It is not only a matter of social reproduction, but also a system of Confucian filial piety, which identifies the basic organizational principle of rural society - the family and provides symbolic religious symbols for the identification and integration of the family. The revival of the Shawo Temple Fair tradition on the first day and people's active participation in the temple fair show that the local people's sense of local history and local construction and identification are gradually becoming consistent. In addition, people's understanding and imagination of the divine world are full of metaphors of local political power.
In a word, the overall view of Qi can better reflect the significance and face of the integration of daily life and religious belief in the practice of localization.
【學(xué)位授予單位】：上海大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：C912.4
本文編號：2176182
[Abstract]:On the basis of fieldwork, this paper should first be an ethnography of local people's practice. The geographical location and local myths and legends of Dongming and Shawo provide an important clue to understand the unique location of the Yellow River Pan-area in this area. In the local society, it has three levels of structural characteristics and significance. First, it exists as a material entity in the world in which people live. The Qi of heaven, the Qi of earth and the Qi of man are three different forms of existence. On the premise of material significance, "Qi" has social significance at the level of individual culture and collective action. The words of "Qi", luck and Qi number can express this meaning concisely. Thirdly, it is also the most important symbolic meaning of "Qi". Its special form of inspiration and ancestors carry the local society with family and family groups. Principles, local social traditions, local identity and local political power also show the moral standards of fairness, justice, good and evil. The whole view of Qi.
The second-level explanatory concepts supporting Qi's holistic view include: local cosmology based on Qi, its material attributes, individual cultural and social meanings, inspiration as a special form of Qi and its significance in ancestors and related beliefs. The breath of "Qi" is the characteristic of life. Once the Qi is broken, it is the death of the human being, the Qi is broken, not the absence of Qi. Therefore, the form of human Qi transforms into the soul. The soul of the human being is triple, and the local people think that the soul can be divided into three parts, that is, guarding the corpse and turning around. People's understanding of the concept of local space is locally central. The "Beijing City" based on the belief of Bixia Yuanjun in Shawo Temple puts the local people in the center of the universe in the consciousness model. Section 24 Qi is the time meaning of local farming society. People arrange corresponding farming activities according to the change and operation of the weather and time. The 24 solar terms is only one of the time signs in local society. It should be combined with the lunar calendar and the affiliation to form a time view of local people.
Qi shows its physical attribute in people's daily practice and usage, that is, it is a kind of material existence. Qi of heaven, earth and people are the basic knowledge of this kind of material and its attribute. On this premise, people have constructed the understanding of the individual culture and social action significance of Qi. The individual meaning of Qi is expressed by the concepts of gas, luck, luck, and mildew, while the concepts of human spirit, gas field and gas number are also used in terms of social action and collective representation.
In the field of folk religion, the existence form of "Qi" has changed again. It can become a God by gathering the spirit and become an ancestor after the death of human beings. It is not only a matter of social reproduction, but also a system of Confucian filial piety, which identifies the basic organizational principle of rural society - the family and provides symbolic religious symbols for the identification and integration of the family. The revival of the Shawo Temple Fair tradition on the first day and people's active participation in the temple fair show that the local people's sense of local history and local construction and identification are gradually becoming consistent. In addition, people's understanding and imagination of the divine world are full of metaphors of local political power.
In a word, the overall view of Qi can better reflect the significance and face of the integration of daily life and religious belief in the practice of localization.
【學(xué)位授予單位】：上海大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：C912.4
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