本文選題：民族民間信仰 + 朝鮮族�。� 參考：《中央民族大學(xué)》2005年博士論文

【摘要】：本論文以《東北民族天神崇拜研究》為題目,研究對(duì)民族民間信 仰的產(chǎn)生與天神崇拜的關(guān)系以及對(duì)其具體信仰對(duì)象物。 民間信仰是人類歷史發(fā)展的歷史見證,它既反映人類歷史發(fā)展 過程中人類文化的演變過程,也包含了人類宗教發(fā)展的過程。民間信 仰是在人類精神和信仰的基礎(chǔ)上發(fā)展而來的,是人類的原始精神活 動(dòng)和對(duì)大自然崇拜的最終體現(xiàn)。 最初的原始信仰隨著人類的誕生而出現(xiàn)并發(fā)展,其表現(xiàn)形式是 最原始,最為自然的,因而反映了最自然而原始的世界。從世界各民 族的建國(guó)及始祖神話中可以看出,人類的原始信仰最初表現(xiàn)為對(duì)天 體的崇拜,因?yàn)樵谒麄兊囊庾R(shí)里天是世界上所有物體與現(xiàn)象的創(chuàng)造 者。因此,便有了天神崇拜,而且表現(xiàn)出各種形式的對(duì)天的崇拜。這 些崇拜在不同國(guó)家,不同民族中具有不同的表現(xiàn)形式,各有其特點(diǎn) 及歷史淵源。因此,筆者在本論文中以中國(guó)東北的朝鮮族,蒙古族, 滿族為例對(duì)這方面進(jìn)行較為系統(tǒng)的研究,研究主要分為四個(gè)方面進(jìn) 行。 第一,對(duì)東北地區(qū)各民族的概況進(jìn)行簡(jiǎn)單介紹。筆者認(rèn)為民族民 間信仰的形成離不開各民族的居住環(huán)境。生活手段以及社會(huì)經(jīng)濟(jì)情 況。所以,首先對(duì)這三個(gè)民族進(jìn)行關(guān)于這幾個(gè)方面的介紹,作為以下 相關(guān)研究的基礎(chǔ)。 第二,神話反映了人類始祖的起源,尤其是建國(guó)神話更體現(xiàn)了 一個(gè)民族的始祖的誕生及其國(guó)家的形成過程。所以要了解一個(gè)民族, 首先必須了解建國(guó)始祖神話。建國(guó)神話不僅體現(xiàn)一個(gè)民族和國(guó)家的產(chǎn) 生,而且還映射了民族的精神和信仰的產(chǎn)生。朝鮮族,蒙古族,滿族 先民的神話中幾乎都強(qiáng)烈地表現(xiàn)出他們對(duì)天體的敬仰,這主要表現(xiàn) 在他們把始祖的誕生多歸結(jié)為天降的意識(shí)中�？v觀這些民族的建國(guó)神 話,天是造物主,是神,是宇宙萬物的創(chuàng)造者,宇宙萬物得以生存 都是因?yàn)樘斓亩鳚�。天神崇拜繼而發(fā)展為民族的共同信仰傳承下來。 ·隨著社會(huì)生產(chǎn)力的發(fā)展雖然這種古老的敬天意識(shí)在很多方面發(fā)生了 變化,而且敬天現(xiàn)象和意識(shí)也逐漸淡化,但,其傳統(tǒng)模式仍然保存了 下來,因此對(duì)這方面的研究在歷史學(xué),民族學(xué),人類學(xué),神話學(xué)等方面 都具有極大研究?jī)r(jià)值。 第三,民族民間信仰不僅體現(xiàn)在建國(guó)神話當(dāng)中,在人們的日常 生活及習(xí)俗中也流露出不少信息。如在本論文中將要探討的各民族白 色崇拜的習(xí)俗即表現(xiàn)出了與各民族天神崇拜信仰的關(guān)聯(lián)性。尚白是各 民族天神崇拜的產(chǎn)物,一個(gè)民族對(duì)一種顏色的共同崇拜依據(jù)某種強(qiáng) 烈的信仰而產(chǎn)生,本論文中三個(gè)民族的尚白習(xí)俗的產(chǎn)生就是源于他 們對(duì)天神的強(qiáng)烈崇拜,繼而發(fā)展成為系統(tǒng)化的崇拜意識(shí)。 第四,人類對(duì)某種現(xiàn)象或者物體的心理信仰必須要靠某種媒介 或者物體來承載,并由這些承載物把他們的意識(shí)表現(xiàn)為具體的形式。 這種承載物就是具體的民間信仰對(duì)象物,即本論文將要具體研究的 朝鮮族的sot一dae,蒙古族的敖包,滿族的索羅桿。人們成為這些信 仰物是連接天和人類的媒介,賦予其各種神性,把他們所有的祈愿 及希望寄托于其上,以各種形式進(jìn)行祭祀,并且把這些傳統(tǒng)繼承下 來。由此可見,信仰物是人類信仰產(chǎn)生及發(fā)展的歷史見證。 如上所述,有關(guān)民族民間信仰的天神崇拜涉及到這些民族的神 話起源,民族習(xí)俗,信仰對(duì)象物等各個(gè)領(lǐng)域,構(gòu)成一個(gè)具體的,統(tǒng) 一的信仰體系。其中與民族民間信仰有關(guān)的具體信仰對(duì)象物最好地反 映了各民族民間信仰的性格。由于信仰對(duì)象物的存在,這些民族的信 仰意識(shí)得以傳承下來,完整地被保存著,并且起到了見證人類民間 信仰發(fā)展歷史的重要作用。 關(guān)鍵詞:民族民間信仰,朝鮮族,蒙古族,滿族的神話及天神崇拜, 白色崇拜,信仰對(duì)象物
[Abstract]:This thesis takes the study of the worship of the Northeast National gods as the topic, and studies the folk beliefs of the nation.
The relationship between Yang's worship and God's worship and its specific objects of belief.
Folk belief is a historical witness to the development of human history. It reflects not only the development of human history, but also the development of human history.
The process of evolution of human culture also includes the process of human religious development.
Yang is developed on the basis of human spirit and belief. It is the primitive spiritual activity of human beings.
The ultimate embodiment of the worship of nature.
The original belief came into being and developed with the birth of mankind.
The most primitive and natural way reflects the most natural and primitive world.
We can see from the founding of the nation and the myth of the ancestor that the primitive belief of mankind was initially manifested as heaven.
The worship of the body, because in their consciousness, heaven is the creation of all objects and phenomena in the world.
Therefore, there is worship of God, and shows various forms of worship of heaven.
There are different forms of worship in different countries and different nationalities, each with its own characteristics.
Therefore, in this thesis, the Korean and Mongolian nationalities in Northeast China are selected.
Manchu as an example to conduct a systematic study of this area, the study is divided into four aspects.
That's ok.
First, introduce the general situation of the nationalities in the northeast area.
The formation of belief is inseparable from the living environment of all ethnic groups, means of life and social and economic conditions.
Therefore, first of all, the three nationalities are introduced as follows.
The basis of relevant research.
Second, myth reflects the origin of human ancestors, especially the myth of founding a nation.
The birth of a nation's ancestor and the process of its formation.
First of all, we must understand the myth of founding fathers.
It also reflects the generation of national spirit and belief. Korean, Mongolian and Manchu
Almost all of the myths of the forefathers showed their admiration for celestial bodies.
In their minds, the birth of their ancestor was reduced to the consciousness of heaven.
Heaven is the creator, the God, the creator of the universe, and the survival of the universe.
It is all because of Enze's heavenly worship and the development of the common belief of the nation.
With the development of social productive forces, although this ancient consciousness of heaven has occurred in many ways.
Change, and the phenomenon of "respecting heaven" and consciousness gradually fade away, but its traditional mode is still preserved.
Therefore, the research in this field is in history, ethnology, anthropology, mythology and so on.
All of them have great research value.
Third, national folk beliefs are not only reflected in the myth of founding people, but also in people's daily lives.
Life and customs also reveal a lot of information, such as the various nationalities in this paper.
The custom of color worship shows the connection with the worship of celestial gods.
A product of the worship of national gods, and a common worship of a nation to one color is based on a certain strength.
The emergence of strong faith, the origin of the three nation's white customs is derived from him.
The strong worship of celestial gods has developed into a systematic sense of worship.
Fourth, we must rely on some kind of medium for human psychological belief in certain phenomena or objects.
Or objects carry them and express their consciousness as concrete forms by these carriers.
This kind of carrier is a specific object of folk belief, that is, this paper will study concretely.
Korean people's sot one DAE, Mongolian Obo, Manchu's solo poles. People become these letters.
Invert is a medium that connects heaven and human beings, giving them all kinds of divinity and making all their wishes.
And hope is placed on it, offering sacrifices in various forms, and inheriting these traditions.
From this, we can see that belief is the historical witness of the generation and development of human belief.
As mentioned above, the worship of celestial gods related to ethnic and folk beliefs involves the gods of these peoples.
The origin of speech, national customs, objects of belief and other fields constitute a specific system.
A system of belief. Among them, the objects of specific beliefs related to national folk beliefs are best reversed.
It reflects the character of folk beliefs of different nationalities. Because of the existence of objects of belief, these peoples believe.
Yang's consciousness was inherited and kept intact, and it played a role in witnessing human beings.
The important role of the history of belief development.
Key words: national and folk beliefs, the myth of Korean, Mongolian and Manchu, and the worship of gods.
White worship, object of belief
【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2005
【分類號(hào)】：B933

【引證文獻(xiàn)】

相關(guān)期刊論文 前3條

1 梁小平;;略論東北少數(shù)民族的樹木崇拜[J];黑龍江史志;2011年07期

2 王慶云;;韓國(guó)古代建國(guó)神話概述[J];學(xué)理論;2011年07期

3 滿良;張新時(shí);日古嘎;;鄂爾多斯蒙古族敖包文化和植物崇拜文化對(duì)保育生物多樣性的貢獻(xiàn)[J];云南植物研究;2008年03期

相關(guān)碩士學(xué)位論文 前5條

1 孟飛;牡丹江地區(qū)趙氏滿族薩滿祭祖儀式音樂研究[D];哈爾濱師范大學(xué);2011年

2 王丹丹;《冊(cè)府元龜·外臣部》東北史料輯校（二）[D];東北師范大學(xué);2008年

3 廉程;寧古塔徐氏家族滿族薩滿祭祀儀式音樂研究[D];哈爾濱師范大學(xué);2012年

4 李健民;滿族非物質(zhì)文化遺產(chǎn)傳承與保護(hù)研究[D];黑龍江大學(xué);2012年

5 樸賢美;朝鮮民族與滿族禽鳥崇拜的比較研究[D];中央民族大學(xué);2012年

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本文編號(hào)：1977708