本文選題：清水江流域 + 碑刻�。� 參考：《宗教學(xué)研究》2016年02期

【摘要】：清水江流域涉及招龍謝土的碑刻,彌補(bǔ)傳統(tǒng)文獻(xiàn)和民族調(diào)查的不足,為我們了解民間宗教中的生態(tài)認(rèn)識(shí)提供了第一手資料。招龍謝土是村寨集體針對(duì)多種破壞地脈龍神情形進(jìn)行"公罰"的禳災(zāi)行為,是龍脈崇拜下的風(fēng)水觀(guān)念體現(xiàn),反映出清水江流域苗族、侗族對(duì)居住環(huán)境的鄉(xiāng)土認(rèn)知模式和對(duì)村寨災(zāi)難的傳統(tǒng)應(yīng)對(duì)方式,蘊(yùn)含著以下三方面的生態(tài)意蘊(yùn):一是龍脈信仰和禁忌蘊(yùn)含人地和諧的生態(tài)理念;二是對(duì)集體神圣利益侵犯的"公罰"行為,體現(xiàn)人神相應(yīng)的生態(tài)管理制度;三是招龍謝土中人人自覺(jué)培護(hù)龍脈的植樹(shù)造林是環(huán)境認(rèn)知在日常生活世界中轉(zhuǎn)化為生態(tài)倫理的具體實(shí)踐。
[Abstract]:The inscription of the Qingshuijiang River basin, which involves Zhaolongshentu, makes up for the deficiency of traditional literature and ethnic investigation, and provides us with first-hand information for us to understand the ecological knowledge of folk religion. Zhaolongshetu is the collective "public punishment" for many kinds of destructive land veins and dragon gods. It is the embodiment of Feng Shui concept under Longmai worship and reflects the Miao nationality in the Qingshuijiang River Basin. Dong nationality's local cognition mode of living environment and traditional response to village disaster contain the following three aspects of ecological implication: first, the belief and taboo of dragon veins contain the ecological concept of harmony between man and land; Second, the "public punishment" behavior against the collective sacred interests, reflecting the corresponding ecological management system of human beings and gods; The third is that the planting of trees to protect the veins of the dragon in Zhaolong Xie soil is the concrete practice of transforming environmental cognition into ecological ethics in the world of daily life.
【作者單位】： 貴州師范大學(xué)歷史與政治學(xué)院;
【基金】：國(guó)家社科基金項(xiàng)目“近300年清水江流域林業(yè)碑刻的生態(tài)文化研究”(項(xiàng)目批準(zhǔn)號(hào):13BZS070) 國(guó)家自然科學(xué)基金項(xiàng)目“喀斯特環(huán)境與貴州民族墓葬文化研究”(項(xiàng)目批準(zhǔn)號(hào):41361039)的階段性成果
【分類(lèi)號(hào)】：B933

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1 夏顯澤;;道家自然觀(guān)的生態(tài)意蘊(yùn)[J];云南民族大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2006年02期

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本文編號(hào)：1786706