本文選題：爾蘇地方 + “覺(jué)”之維系�。� 參考：《中華文化論壇》2011年02期

【摘要】：爾蘇藏族是現(xiàn)今藏族的一個(gè)支系,包含三個(gè)不同方言的族群。爾蘇藏族所在大渡河大拐彎與雅礱江大拐彎之間的大片地區(qū),是一個(gè)打破行政界限的相對(duì)獨(dú)立完整的歷史空間。這個(gè)空間的完整性是由一個(gè)坐標(biāo)中心點(diǎn)即則爾山來(lái)維系,由此構(gòu)成了爾蘇藏族地方社會(huì)歷史生活的一個(gè)基本特點(diǎn)。爾蘇藏族的社會(huì)以家族為基礎(chǔ),現(xiàn)有的家名估計(jì)有200多個(gè),習(xí)慣聚族而居,選擇河谷及溝谷有潔凈山泉的臺(tái)地或高坡上、背山面水營(yíng)建聚落。聚落生活最具有約束力或制裁力的禮儀就是對(duì)"覺(jué)"的信仰和崇拜。作為代表爾蘇藏族文化特征的表述,"覺(jué)"也是最具有涵蓋性、最能夠概括、內(nèi)涵最豐富、象征性意義最強(qiáng)的符號(hào)。爾蘇先民自古生活在大渡河以南至雅礱江下游一帶。古籍記載他稱的歷史民族,秦漢之"夷",唐宋之"蠻",明清之"番",其中都包含有爾蘇先民的成分。則爾山則是爾蘇族群歷史地域活動(dòng)的一個(gè)空間支撐點(diǎn),是爾蘇藏族認(rèn)定的原始中心。爾蘇地方傳統(tǒng)社會(huì)提供了一種案例:以神圣山峰來(lái)定位社會(huì)生存空間,以神圣山峰為樞紐來(lái)維系地方社會(huì)的存在。而且,這種社會(huì)空間結(jié)構(gòu)一旦形成,便使這種結(jié)構(gòu)本身具有了某種文化聚合力,或者說(shuō),其本身構(gòu)成為一個(gè)具有文化能量的"場(chǎng)域"。這個(gè)"場(chǎng)域"的表征就是社會(huì)存在的相應(yīng)空間出現(xiàn)文化上的對(duì)應(yīng)設(shè)置,由此構(gòu)成水平分層的同構(gòu)聚合與信仰。爾蘇地方這一傳統(tǒng)文化形態(tài)似乎可以上溯到漢文典籍《山海經(jīng)》記載的上古地域風(fēng)俗。自20世紀(jì)末以來(lái),中國(guó)改革大潮來(lái)勢(shì)猛烈,爾蘇藏族地方社會(huì)及文化面臨前所未有的急劇變遷,以往充滿活力的場(chǎng)域有悄然消解的危機(jī)。
[Abstract]:Ersu Tibetan is a branch of the present Tibetan nationality, including three different dialects. The large area between the great bend of Dadu River and the great bend of Yalong River is a relatively independent and complete historical space for breaking administrative boundaries. The integrity of this space is maintained by a coordinate center point, namely Zir Mountain, which constitutes a basic feature of social and historical life in Ersu Tibetan area. The society of Ersu Tibetans is based on the family. The existing family names are estimated to be more than 200, and they are used to live together. They choose terraces or high slopes with clean springs in the valleys and valleys, and build settlements with water on the back of the mountains. The most binding or sanctifying ritual of settlement life is the belief and worship of consciousness. As a representation of the Tibetan cultural characteristics of Ersu, Chueh is also the most inclusive, the most general, the richest in connotation and the most symbolic in meaning. Ersu ancestors lived from ancient times south of the Dadu River to the lower reaches of the Yalong River. The ancient books record his historical nation, the Yi of Qin and Han Dynasty, the Man of Tang and Song Dynasty, and the Fan of Ming and Qing Dynasty, all of which contain the elements of Ersu people. Zer Mountain is a spatial support point of the historical regional activities of Ersu ethnic group, and it is the original center of Ersu Tibetan identity. Ersu local traditional society provides a case: the sacred mountain to locate the social living space, the sacred mountain as the hub to maintain the existence of the local society. Moreover, once this kind of social spatial structure is formed, it makes the structure itself have some kind of cultural cohesion, or, in other words, it constitutes a "field" with cultural energy. The representation of this "field" is the corresponding cultural setting in the corresponding space of social existence, which constitutes the isomorphic aggregation and belief of horizontal stratification. It'seems that the traditional cultural form of Ersu can be traced back to the ancient regional customs recorded in the Chinese classic Shanhai Classic. Since the end of the 20th century, the tide of reform in China has been fierce, the Tibetan local society and culture in Ersu are facing unprecedented rapid changes, and the former vigorous field has quietly resolved the crisis.
【作者單位】： 四川省民族研究所;
【分類(lèi)號(hào)】：K28
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本文編號(hào)：2077426