本文選題：大龍洞 + 二月八�。� 參考：《云南大學(xué)》2015年碩士論文

【摘要】：昭通特殊的地理位置,造就了大量多元文化交融的痕跡。其廣泛而深入的龍神崇拜就是其中典型。作為一種民間信仰,它植根于昭通人民的記憶深處,生長在平常的市井鄉(xiāng)村之中,且隨著社會、時代的變化而不斷發(fā)展,影響到人們生產(chǎn)、生活的方方面面。其中,作為主要祭祀活動的“二月八耍龍洞”,傳承和展示了龍神信仰與相關(guān)民間文藝。作為一個代代相傳、至今鮮活的節(jié)日民俗,“二月八”對于我們研究民間信仰,理解民間文化有著重要意義。因此,研究民間信仰及其相關(guān)的民俗活動,可以幫助我們了解民族群體的文化心理、生活方式,解釋相關(guān)群體的宗教心理、行為等等,從而理解由這些元素所構(gòu)筑的整個民間文化。 由此,本文以“二月八耍龍洞”這個祭龍活動作為主要研究材料,通過田野調(diào)查和文獻整理展開了討論。首先,文章考察了節(jié)日活動的現(xiàn)狀,在田野調(diào)查的基礎(chǔ)上,梳理了節(jié)日活動內(nèi)容、流程等的發(fā)展變化�？梢钥闯�,隨著時代的發(fā)展變遷,莊嚴而神秘的祭祀活動不斷演變,舍棄了許多傳統(tǒng)祭祀慶典中繁瑣的程序和規(guī)定,增加了不少娛神娛人的內(nèi)容。由此,文章也對整個民間信仰的發(fā)展變遷狀況作出了相關(guān)理解。其次,文章從歷史族源的角度,探討了昭通龍神崇拜的構(gòu)成,即彝族圖騰崇拜、漢民族龍神體系、苗族崇龍習(xí)俗、道教文化等的交流融合,呈現(xiàn)出兼收并蓄、豐富多彩的特點。另外,昭通龍神崇拜,雖然呈現(xiàn)出民間信仰的一般特征,但也存在一些地方性特色,表現(xiàn)為以道教信仰為主,融合了歷史上昭通彝族、漢族、苗族自然宗教的龍崇拜,是多元文化的復(fù)合表現(xiàn),這是昭通龍神崇拜歷史發(fā)展的痕跡與結(jié)果,也是昭通龍神文化的特質(zhì)。
[Abstract]:Zhaotong special geographical location, created a large number of multicultural blend traces. Its extensive and deep worship of dragon gods is typical of them. As a folk belief, it is rooted in the deep memory of Zhaotong people, growing in the ordinary city and countryside, and with the changes of society and times, it continues to develop, affecting all aspects of people's production and life. Among them, as the main sacrificial activity, "playing Dragon Cave on February 8" inherits and displays the belief of Dragon God and related folk literature and art. As a festival folklore that has been handed down from generation to generation, February 8 is of great significance for us to study folk beliefs and understand folk culture. Therefore, the study of folk beliefs and their related folklore activities can help us understand the cultural psychology, lifestyle, religious psychology, behavior and so on of ethnic groups. In order to understand these elements of the construction of the entire folk culture. Therefore, this paper discusses the Dragon worshiping activity of "playing Dragon Cave on February 8" as the main research material through field investigation and literature collation. First of all, the article reviews the present situation of the festival activities, combs the development and changes of the festival activities content and process based on the field investigation. It can be seen that with the development and change of the times, solemn and mysterious sacrificial activities are constantly evolving, leaving behind the tedious procedures and regulations in many traditional sacrificial ceremonies, and increasing the content of amusing gods and entertainers. From this, the article also made a related understanding of the development and changes of the whole folk belief. Secondly, from the angle of historical clan origin, the article discusses the composition of Zhaotong dragon god worship, that is, Yi nationality totem worship, Han nationality dragon god system, Miao nationality worship dragon custom, Taoism culture and so on, showing the characteristics of eclectic and colorful. In addition, although the worship of the Dragon God in Zhaotong presents the general characteristics of the folk beliefs, there are also some local features, which are mainly Taoist beliefs and incorporate the dragon worship of the natural religions of the Yi, Han and Miao nationalities in Zhaotong in history. This is the result of the historical development of Zhaotong Dragon God worship, and the trait of Zhaotong Dragon God Culture.
【學(xué)位授予單位】：云南大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：B933

【參考文獻】

相關(guān)期刊論文 前10條

1 郭長生;試述“i滅蓖繼詰牧囊蛩豙J];貴州民族研究;1987年03期

2 向柏松;;中國龍的形成與水神崇拜[J];長江大學(xué)學(xué)報(社會科學(xué)版);2007年04期

3 葛季芳;;東漢墓發(fā)掘云南昭通桂家院子[J];考古;1960年05期

4 曾凡;;原始水神信仰與龍神崇拜源流[J];學(xué)理論;2010年36期

5 劉其印;龍崇拜的活化石——范莊二月二“龍牌會”論綱[J];民俗研究;1997年01期

6 鈴木巖弓,何燕生;“民間信仰”概念在日本的形成及其演變[J];民俗研究;1998年03期

7 高靜錚;白族龍文化淺談[J];民族藝術(shù)研究;2000年01期

8 過偉;中國少數(shù)民族龍文化論[J];廣西民族研究;2000年04期

9 李堅;馬琪;;龍氏家祠的雕刻藝術(shù)[J];華中建筑;2012年11期

10 張興蓮;;淺談?wù)淹▋畱蛭幕淹ǘ斯珣蚣懊婢遊J];黑龍江史志;2009年02期

，

本文編號：2072666