本文選題：科爾多瓦 + 殉教運(yùn)動(dòng)��； 參考：《首都師范大學(xué)》2008年碩士論文

【摘要】： 中世紀(jì)西班牙的都城科爾多瓦是后倭馬亞王朝的統(tǒng)治中心,更是著名的“三種信仰共存之地”。文化滲透、改宗、混合婚姻是9世紀(jì)科爾多瓦社會(huì)的三大現(xiàn)象。公元850年至859年,穆斯林統(tǒng)治之下的少數(shù)激進(jìn)基督徒出于其尷尬的法律和社會(huì)地位,以及他們對(duì)當(dāng)時(shí)社會(huì)現(xiàn)實(shí)的強(qiáng)烈不滿(mǎn)激發(fā)對(duì)阿拉伯伊斯蘭文化圈的主觀(guān)抵制和避世心態(tài),發(fā)生了殉教以及為此進(jìn)行辯護(hù)的行為。對(duì)此,其他基督徒、穆斯林政府和伊斯蘭教法學(xué)家都進(jìn)行了不同程度的回應(yīng)。本文的寫(xiě)作是期望通過(guò)描寫(xiě)基督徒的生存狀況和9世紀(jì)科爾多瓦社會(huì)特點(diǎn)來(lái)探究殉教者的殉教動(dòng)機(jī)和其他人對(duì)此次殉教不同反應(yīng)的原因;同時(shí),通過(guò)對(duì)這些不同“心態(tài)”和“反應(yīng)”的描繪并結(jié)合社會(huì)現(xiàn)實(shí)來(lái)發(fā)掘多元文化共存狀態(tài)下不同文化圈的自我調(diào)整和與他者文化相適應(yīng)或排斥的本質(zhì)特點(diǎn)。 本文的寫(xiě)作由緒言、正文、結(jié)束語(yǔ)三部分組成,其中正文部分分成三個(gè)章節(jié)。 第一部分為緒言,簡(jiǎn)單回顧了國(guó)內(nèi)外的相關(guān)研究現(xiàn)狀,在總結(jié)前人研究成果的基礎(chǔ)上,比較系統(tǒng)地介紹了有關(guān)9世紀(jì)科爾多瓦殉教運(yùn)動(dòng)研究和中世紀(jì)西班牙民族-宗教關(guān)系研究的學(xué)術(shù)成果,以及學(xué)術(shù)界有關(guān)多元文化共存和互動(dòng)現(xiàn)象所形成的一般看法,并就文章選題的研究意義和研究方法作了說(shuō)明。 第二部分為正文,分三章內(nèi)容。 第一章首先簡(jiǎn)單介紹科爾多瓦城內(nèi)基督徒在穆斯林統(tǒng)治之下既尷尬又特殊的生存狀態(tài),主要就他們的法律和社會(huì)地位進(jìn)行討論。這些基督徒根據(jù)其宗教選擇分成兩類(lèi):新穆斯林和契約民,他們是殉教運(yùn)動(dòng)的主角�；酵皆谀滤沽纸y(tǒng)治之下享受著有限的自由,其處境十分微妙。 第二章就9世紀(jì)科爾多瓦的殉教運(yùn)動(dòng)進(jìn)行了簡(jiǎn)單的描繪,其中列舉了少數(shù)激進(jìn)基督徒的殉教事跡并對(duì)他們不同的身份進(jìn)行了分析:這些殉教者主要由教會(huì)神職人員、修道院修士和出身混合婚姻以及中途改宗的新穆斯林組成。重點(diǎn)介紹歐洛吉亞在此次殉教運(yùn)動(dòng)中從殉教支持者到辯護(hù)者最終成為殉教士的身份轉(zhuǎn)變,闡述歐洛吉亞塑造9世紀(jì)科爾多瓦宗教迫害的辯護(hù)言論。 第三章結(jié)合殉教運(yùn)動(dòng)和9世紀(jì)科爾多瓦社會(huì)特征,通過(guò)探析當(dāng)時(shí)社會(huì)的文化滲透、改宗、混合婚姻三大現(xiàn)象來(lái)闡釋殉教者的心態(tài)、其他基督徒對(duì)此次殉教淡然處之的態(tài)度以及穆斯林政府和伊斯蘭教法學(xué)們的回應(yīng),并說(shuō)明原因。基督徒在穆斯林統(tǒng)治之下的特殊身份,加上9世紀(jì)科爾多瓦的社會(huì)特點(diǎn)既闡釋了殉教者參加殉教的心態(tài)和歐洛吉亞維護(hù)殉教,塑造宗教迫害環(huán)境的動(dòng)機(jī),又解釋了其他基督徒對(duì)此次殉教無(wú)動(dòng)于衷反應(yīng)的原因。說(shuō)明人們對(duì)殉教運(yùn)動(dòng)的不同反應(yīng)都與他們的個(gè)人生存狀況和社會(huì)現(xiàn)實(shí)有著不可分割的聯(lián)系——一邊是某些激進(jìn)基督徒對(duì)阿拉伯伊斯蘭文化圈的主觀(guān)抵制和避世心態(tài);另一邊則是其他基督徒鑒于其特殊身份而期望享受有限卻真正自由的務(wù)實(shí)心態(tài)。同時(shí),穆斯林政府對(duì)此次殉教的反應(yīng)也是在忽略殉教者的宗教動(dòng)機(jī)而從控制內(nèi)亂的角度出發(fā),伊斯蘭教法學(xué)家則是以此為契機(jī)制定法律整合科爾多瓦社會(huì)。這些“心態(tài)”和“反應(yīng)”都說(shuō)明在社會(huì)轉(zhuǎn)型的大環(huán)境中,基督徒和穆斯林群體都存在著多元文化共存狀態(tài)下的單一文化認(rèn)同感和與他者文化的區(qū)別現(xiàn)象。 第三部分為結(jié)束語(yǔ):通過(guò)對(duì)這場(chǎng)殉教運(yùn)動(dòng)的探究可以發(fā)現(xiàn),一方面,少數(shù)基督徒做出殉教的選擇,并非出自完全的宗教信仰熱情;他們只是企圖從受阿拉伯伊斯蘭文化吸引和堅(jiān)持自身基督宗教信仰的尷尬境地中掙脫出來(lái)。那些旁觀(guān)基督徒的務(wù)實(shí)和入世心態(tài),也足以說(shuō)明這場(chǎng)運(yùn)動(dòng)與當(dāng)時(shí)的科爾多瓦社會(huì)現(xiàn)實(shí)有不可脫離的關(guān)系。該運(yùn)動(dòng)的爆發(fā)和結(jié)束都說(shuō)明了文明接觸過(guò)程中多元文化互動(dòng)與交融這一不可遏制的趨勢(shì)。另一方面,從基督徒和穆斯林有關(guān)這場(chǎng)殉教的不同反應(yīng)中,也可以看出文化共存并非意味著文化寬容,多元文化共存狀態(tài)下的單一文化認(rèn)同感和與他者文化的區(qū)別,即“認(rèn)同”與“認(rèn)異”仍然存在于不同的文化圈中。9世紀(jì)科爾多瓦的殉教運(yùn)動(dòng)恰恰是反應(yīng)了當(dāng)時(shí)多元文化共存又互動(dòng),“認(rèn)同”又“認(rèn)異”的文化現(xiàn)象。
[Abstract]:Cordoba, the capital of Medieval Spain, was the dominant center of the post bonoya Dynasty, and the famous "place of three beliefs". Cultural infiltration, modification, and mixed marriage were the three major phenomena in the ninth Century Cordoba society. From 850 to 859, the few radical Christians under the rule of Muslims were out of their embarrassing law and society. The status, and their strong dissatisfaction with the social reality at that time stimulated the subjective resistance and the mentality of the Islamic cultural circle of Arabia, and have been martyred and defended for this. In this case, the other Christians, the Muslim government and the Islamic jurists have all responded to different degrees. Describe the living conditions of Christians and the social characteristics of Cordoba in ninth Century to explore the reasons for martyr's martyr's martyr's motive and other people's different reactions to this martyr. At the same time, through the description of these different "mentality" and "reaction" and social reality, the self adjustment of different cultural circles in the multi cultural coexistence state is explored. And the essential characteristics of adaptation or exclusion from other cultures.
This article is composed of three parts: the preface, the main body and the concluding remarks. The body part is divided into three chapters.
The first part is the preface, which briefly reviews the current research status at home and abroad. On the basis of summarizing the achievements of previous studies, this paper systematically introduces the academic achievements of the study on the martyr movement in Cordoba in ninth Century and the study of the relationship between ethnic minorities and religion in Medieval Spain, as well as the forms of multicultural coexistence and interaction in the academic circles. The general views and the research significance and research methods of the topic selection are explained.
The second part is the text, which is divided into three chapters.
The first chapter first briefly introduces the embarrassing and special existence of the Christians in Cordoba under the Muslim rule. They mainly discuss their legal and social status. These Christians are divided into two categories according to their religious choices: the new Muslims and the indentured people. They are the protagonists of the martyr movement. The Christians are ruled by Muslims. Under the limited freedom, the situation is very delicate.
The second chapter gives a simple description of the martyr movement in Cordoba in ninth Century. It enumerates the martyrs of a few radical Christians and analyses their different identities. These martyrs are mainly composed of church clergy, monastery and born mixed marriages and new Muslims changed in midway. In this martyr, Logiya transformed from the martyr supporter to the defender and eventually became a martyr's identity, explaining the defence of the ninth Century Cordoba religious persecution by Logiya.
The third chapter, combining the martyr movement and the social characteristics of Cordoba in ninth Century, explains the martyr's mentality through the analysis of the three major phenomena of cultural infiltration, transformation and mixed marriage at that time. Other Christians respond to the martyr's indifference to this martyr, the Muslim government and Islamic Sharia, and explain the reasons. The special identity under the rule of Cordoba, coupled with the social characteristics of the ninth Century, not only explained the martyr's martyr's mindset of martyr and the motive for the preservation of martyrs in Europe, the motive for creating religious persecution, but also the reasons why other Christians responded to the martyr's indifference. There is an inseparable relationship between individual survival and social reality - the subjective resistance and avoidance of certain radical Christians to the Islamic cultural circle in Arabia, while the other is the pragmatic mentality of other Christians who expect to enjoy limited but real freedom in view of their special identity. The reaction of martyrs is also to ignore the religious motives of the martyrs and from the angle of controlling the internal chaos. The Islamic jurists are taking this opportunity to formulate the law to integrate the Cordoba society. These "mentality" and "reaction" all indicate that there is a multicultural coexistence between Christians and Muslim groups in the great environment of social transformation. The identity of single culture and the difference from other cultures.
The third part is the end: through the exploration of this martyr, it is found that, on the one hand, a few Christians make a martyr's choice, not from a full religious belief; they are just trying to break out of the embarrassing situation of attracting and upholding the faith of the Islamic culture in Arabia. The apprentice's pragmatism and entry into the world is also sufficient to show that the movement has an inevitable relationship with the social reality of Cordoba at that time. The outbreak and the end of the movement illustrate the non containment trend of multicultural interaction and blending in the process of civilization contact. On the other hand, the different reflections on the martyr from the gadzers and the Muslims. It can also be seen that cultural coexistence does not mean cultural tolerance, the single cultural identity and the difference from other cultures in the coexistence of multicultural states. That is, "identity" and "recognition" still exist in different cultural circles in the.9 century of martyr in the.9 century, which reflects the coexistence and interaction of multiculturalism at that time, " The cultural phenomenon of "identification" and "recognisable".
【學(xué)位授予單位】：首都師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2008
【分類(lèi)號(hào)】：K551

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