【摘要】：10——13世紀(jì)的中國(guó)社會(huì)是一個(gè)動(dòng)蕩發(fā)展的歷史過(guò)程,晚唐五代十國(guó)時(shí)期中國(guó)南北局勢(shì)紛亂,政權(quán)更迭不休,各民族紛紛卷入戰(zhàn)爭(zhēng)的洪流之中。在戰(zhàn)爭(zhēng)中,游牧民族與中原農(nóng)耕民族不斷發(fā)生碰撞與交流,導(dǎo)致民族居住地域的遷徙與變化,出現(xiàn)了民風(fēng)民俗的流變與融合現(xiàn)象,極大地促進(jìn)了民族觀念的認(rèn)同,帶動(dòng)了民族融合的族際滲透,形成了少數(shù)民族漢化、漢族少數(shù)民族化、少數(shù)民族少數(shù)民族化的歷史現(xiàn)象。 除契丹、漢、黨項(xiàng)、女真、蒙古族所建立的遼宋夏金元政權(quán)之外,還有甘州回鶻、高昌回鶻、西遼、喀喇汗國(guó)、吐蕃和大理等少數(shù)民族政權(quán)先后并存,為求得政權(quán)的生存和發(fā)展,各統(tǒng)治階級(jí)之間進(jìn)行多方位的征伐、俘掠、通婚。民間交流也十分頻繁,普通民眾為了謀生或者逃避賦稅、戰(zhàn)亂,也常常背井離鄉(xiāng)或越境經(jīng)商,出現(xiàn)了頻繁的、大量的人口交叉流動(dòng)現(xiàn)象,漢族與少數(shù)民族之間、少數(shù)民族與少數(shù)民族之間出現(xiàn)了大面積的雜居共融現(xiàn)象。 但是需要注意的是這一時(shí)期文外文獻(xiàn)的記載者都是中國(guó)各民族以外的外國(guó)人,各自生活的特定環(huán)境和因此形成的特定觀念決定了他們對(duì)中國(guó)人民及中國(guó)文化的觀察和描述都異于中國(guó)的傳統(tǒng)記載。以看待中國(guó)的宗教為例,從宗教歸屬感上來(lái)講,在外來(lái)人眼中,中國(guó)人絕大部分是“偶像教徒”,是他們自身宗教以外的“異教徒”,因此一些風(fēng)俗習(xí)慣在他們看來(lái)也是極為不合適的。這些記載都是以第三者的視角來(lái)描述記敘的,不少地方直接言及“他們”“中國(guó)人”“大多數(shù)漢人”“蠻子”“契丹人”“偶像教徒”等,都與中國(guó)傳統(tǒng)古籍文獻(xiàn)表現(xiàn)出了巨大的文化視角差異。 同時(shí)這些外國(guó)文獻(xiàn)為歐洲社會(huì)了解中國(guó)的社會(huì)制度、文學(xué)藝術(shù)、哲學(xué)思想、民情風(fēng)俗等提供了更好的平臺(tái),對(duì)中國(guó)的了解不是虛無(wú)縹緲的傳說(shuō)與聽(tīng)聞,而是實(shí)實(shí)在在的文字記載。中國(guó)在歐洲諸國(guó)眼中成為一個(gè)擁有悠久歷史文化傳統(tǒng)、高度發(fā)達(dá)的物質(zhì)文明、高尚的道德哲學(xué)和以此為基礎(chǔ)的優(yōu)越的社會(huì)制度的理想社會(huì),在物質(zhì)層面的“中國(guó)神話”的基礎(chǔ)上,西方中國(guó)形象在精神層面上也更加清晰起來(lái)。
[Abstract]:The Chinese society in the 10th and 13th centuries was a turbulent historical process. During the five dynasties and ten Kingdoms of the late Tang Dynasty, the situation between the north and the south of China was chaotic, the regime changed endlessly, and all nationalities were involved in the torrent of war. During the war, the nomadic people collided and exchanged with the farming nations of the Central Plains, which led to the migration and change of the inhabited areas of the nationalities, and the phenomenon of the change and fusion of folk customs and folk customs, which greatly promoted the identification of the national concepts. It promotes the interracial infiltration of ethnic integration, and forms the historical phenomenon of minority nationality's nationalization, Han nationality's minority nationality and minority nationality. In addition to the Xia, Jin and Yuan regimes established by the Qidan, Han, Dangxiang, Nuzhen, and Mongolians, there are also the Ganzhou Uighur, the Gaochang Uighur, the Western Liao, the Kara Khan, the Tubo and the Dali ethnic minority regimes. In order to achieve the survival and development of the regime, the ruling classes carried out multi-directional recruitment, captivity and intermarriage. Folk exchanges are also very frequent. In order to earn a living or to avoid taxes, the ordinary people are often displaced from their homes or to do business across the border, and there is a frequent, large number of population cross-flows, between the Han and the ethnic minorities. There is a large area of coexistence between ethnic minorities and ethnic minorities. However, it should be noted that in this period, the non-literate documentaries were all foreigners from all ethnic groups in China. The specific environment of their respective lives and the specific concepts they form determine that their observation and description of the Chinese people and Chinese culture are different from the Chinese traditional records. Take China's religion as an example. In terms of a sense of religious belonging, in the eyes of outsiders, most of the Chinese people are "idolatrists" and "heathen" outside their own religions. Therefore, some customs and habits are also extremely inappropriate to them. These records are all described from the perspective of a third party. Many places speak directly about "them", "Chinese", "most Chinese", "barbarians", "Khitan", "idolatry", and so on. Both of them show great cultural differences with the traditional Chinese literature. At the same time, these foreign documents provide a better platform for European society to understand China's social system, literature and art, philosophy and customs, etc. The understanding of China is not illusory legend and hearing. It's a real written record. In the eyes of the European countries, China is an ideal society with a long historical and cultural tradition, a highly developed material civilization, a noble moral philosophy and a superior social system based on it. On the basis of material Chinese mythology, the image of western China is clearer in spirit.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2014
【分類號(hào)】：K23

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