烏拉特蒙古族的火神信仰與儀式實(shí)踐
發(fā)布時(shí)間：2018-07-26 08:45
【摘要】：本文主要以中國西北部中蒙邊境的蒙古族部族之一——烏拉特蒙古族的火神信仰為研究對(duì)象,圍繞與火神信仰相關(guān)的儀式活動(dòng),通過分析火神在當(dāng)?shù)刂饕獌x式過程中所承擔(dān)的形象與權(quán)責(zé),來探討烏拉特蒙古族人對(duì)于火神的認(rèn)知問題,通過分析火神祭祀系統(tǒng)背后所呈現(xiàn)出的信仰體系,指出這種信仰體系對(duì)于邊境牧區(qū)當(dāng)?shù)貫趵孛晒抛迦说纳嬉饬x與核心價(jià)值所在。本文分為緒論、正文、結(jié)語三個(gè)部分。緒論對(duì)烏拉特蒙古族火神信仰與儀式實(shí)踐的研究緣起與意義、研究背景、田野資料與創(chuàng)新之處進(jìn)行了論述。正文共由五個(gè)章節(jié)構(gòu)成。第一章首先是對(duì)烏拉特蒙古族所居邊境牧區(qū)地理自然、生態(tài)生計(jì)方式的介紹;其次對(duì)烏拉特蒙古族火神信仰及祭祀系統(tǒng)的由來、火神形象的形成與演變、相關(guān)火神與宗教職業(yè)者等方面進(jìn)行描述。第二章和第三章關(guān)注以B嘎查為代表的烏拉特蒙古族牧民延續(xù)和傳承三百多年的年祭——家庭祭祀火神儀式與養(yǎng)駝牧民的春祭——駱駝祭火儀式。通過對(duì)儀式的由來、籌備與祭祀過程及其禁忌、儀式中的火神形象與權(quán)責(zé)等內(nèi)容的呈現(xiàn),以20世紀(jì)50年代及其相關(guān)政策作為儀式變化的時(shí)間節(jié)點(diǎn)和儀式變遷分界線,來分析時(shí)刻處于國家話語體系下的邊境牧區(qū)社會(huì)里的人與神、人與人在火神祭祀儀式中的互動(dòng)與互惠,指出火神祭祀系統(tǒng)這一表征下所隱含的是當(dāng)?shù)孛晒抛迦诵叛龅暮诵乃�。第四章以火神信仰為中心的日常傳統(tǒng)儀式實(shí)踐為切入點(diǎn),通過對(duì)祭天儀式、婚喪嫁娶等日常實(shí)踐儀式中的火神形象與權(quán)責(zé)的闡釋,將烏拉特蒙古族牧民的以火神信仰為中心和主線的信仰體系貫穿起來,并對(duì)當(dāng)?shù)啬撩裥叛鲶w系下的傳統(tǒng)“生存心態(tài)”與國家話語“直接闖入”的互沖關(guān)系進(jìn)行分析。第五章論述W旗官方于2013年開始的集體祭火與牧區(qū)基層的家庭祭火之間的互沖與博弈:官方建構(gòu)的集體祭火無疑是關(guān)于國家環(huán)保話語所引導(dǎo)的“生態(tài)價(jià)值”、“文化發(fā)展戰(zhàn)略”與牧民生產(chǎn)生活實(shí)踐、“地方性知識(shí)”的悖論。而這種建構(gòu)的集體祭火儀式因與當(dāng)?shù)貫趵孛晒抛迦朔�(wěn)固的核心信仰對(duì)沖而遭到當(dāng)?shù)鼗鶎幽撩裾Z言化與儀式實(shí)踐的“反抗”。結(jié)語部分指出:在邊境牧區(qū)傳統(tǒng)社會(huì)里,作為整體的、日常的信仰生活是如何通過儀式來進(jìn)行“表達(dá)”的。烏拉特蒙古族人通過家庭祭火、駱駝祭火、祭天與婚喪嫁娶等傳統(tǒng)儀式實(shí)踐所要“表達(dá)”的核心信仰與文化價(jià)值所在,而當(dāng)?shù)鼗鹕窦漓胂到y(tǒng)這一外在表征下所隱含的即是:當(dāng)?shù)厝烁畹俟痰幕鹕裥叛鲶w系無疑是民間信仰的一個(gè)典型。總之,本文意在從儀式理論的研究視角出發(fā),依舊注重田野調(diào)查與文獻(xiàn)資料相結(jié)合,尤其是在實(shí)地調(diào)查中將針對(duì)當(dāng)?shù)厣鷳B(tài)和文化發(fā)展的實(shí)時(shí)政策——這一定義民族性的關(guān)鍵性象征符號(hào)與牧民的信仰儀式體系結(jié)合進(jìn)行分析。在利用實(shí)踐理論作為分析工具時(shí),通過分析烏拉特蒙古族人火神祭祀系統(tǒng)背后的信仰體系,展示出烏拉特蒙古族人是如何信仰火神、如何圍繞火神進(jìn)行相關(guān)儀式實(shí)踐的,進(jìn)而分析火神信仰體系與祭祀系統(tǒng)本身所具有的文化屬性與文化規(guī)定性,試圖探討在當(dāng)代的消費(fèi)社會(huì)語境中,這種民間信仰能夠活態(tài)發(fā)展的問題。
[Abstract]:This article mainly takes one of the Mongolian tribes, one of the Mongolian tribes in the Sino Mongolia border of Northwest China, as the research object of the fire god of the Mongolian people, and discusses the image and the power and responsibility of the fire god in the local main rites, and discusses the cognitive problems of the people of the Mongolians to the gods of fire. Through the analysis of the belief system behind the fire god sacrificial system, this paper points out the significance and core value of the belief system for the local Mongolians in the border pastoral areas. This article is divided into three parts: introduction, text, and conclusion. The text is made up of five chapters. The first chapter is the introduction of the geographical nature and the way of ecological livelihood of the border pastoral areas of the Mongolians. Secondly, the origin of the belief and the sacrificial system of the fire god of the Mongolians, the formation and evolution of the image of Fire God, and the related fire and religion. In the second and third chapters, the second and the third chapters pay attention to the annual sacrifice of the Mongolian herdsmen, represented by the gal, for more than 300 years - the ceremony of the family sacrifice and the spring sacrifice of the camel herdsmen - the ceremony of the camel's sacrifice. The presentation of the content of image and power and responsibility, taking the 1950s and its related policies as the time node and the dividing line of ritual changes, analyzes the interaction and reciprocity between people and gods, people and people in the sacrificial rites of Fire God under the state discourse system, and points out that the sacrificial sacrificial system of fire god is a token. It is the core of the belief of the local Mongolian people. The fourth chapter takes the daily traditional ritual practice centered on the belief of Fire God as the breakthrough point, and through the interpretation of the image of Fire God and the power and responsibility in the ceremonies of daily practice, such as the ceremony of sacrificing heaven, marriage and funeral and marriage, and the belief system of the Mongolian herdsmen with the belief of Fire God as the center and the main line. In the fifth chapter, the fifth chapter discusses the mutual conflict and game between the collective sacrificial fire and the family sacrifice at the grass-roots level in the pastoral area, which began in 2013. The collective fire of the official construction is no doubt about the national environmental protection. The "ecological value", "cultural development strategy" and the herdsman's production and life practice, and the paradox of "local knowledge" are guided by the language, and the collective sacrificial ritual of this construction has been "resisted" by the local grass-roots herdsmen's language and ritual practice because of the solid core beliefs of the local URAT Mongolian people. In the traditional society of the border pastoral area, as a whole, the daily faith life is "expressed" through the ritual. The core beliefs and cultural values of the traditional ritual practice of the rite Mongolian people through the family sacrificial fire, the camel sacrificial fire, the worship of heaven and the marriage and funeral marriage, and the cultural value of the sacrificial system of the land Fire God. The implied meaning of the external representation is that the deep-rooted belief system of the local people is no doubt a typical folk belief. In a word, this article, from the perspective of ritual theory, still pays attention to the combination of field investigation and literature, especially the real time policy on the development of local ecology and culture in the field of investigation. This is an analysis of the combination of the key symbolic symbol of the national character and the system of the ritual of the herdsmen. By using the practice theory as an analytical tool, through the analysis of the belief system behind the fire worship system of the Mongolian people of the Mongolian people, it shows how the people of the Mongolian people believe in the God of fire and how to carry out the related instruments around the God of fire. The practice is to analyze the cultural attributes and cultural stipulations of the belief system of Fire God and the sacrificial system itself, and try to explore the problem of the living development of this kind of folk belief in the contemporary context of consumer society.
【學(xué)位授予單位】：云南民族大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B933
本文編號(hào)：2145475
[Abstract]:This article mainly takes one of the Mongolian tribes, one of the Mongolian tribes in the Sino Mongolia border of Northwest China, as the research object of the fire god of the Mongolian people, and discusses the image and the power and responsibility of the fire god in the local main rites, and discusses the cognitive problems of the people of the Mongolians to the gods of fire. Through the analysis of the belief system behind the fire god sacrificial system, this paper points out the significance and core value of the belief system for the local Mongolians in the border pastoral areas. This article is divided into three parts: introduction, text, and conclusion. The text is made up of five chapters. The first chapter is the introduction of the geographical nature and the way of ecological livelihood of the border pastoral areas of the Mongolians. Secondly, the origin of the belief and the sacrificial system of the fire god of the Mongolians, the formation and evolution of the image of Fire God, and the related fire and religion. In the second and third chapters, the second and the third chapters pay attention to the annual sacrifice of the Mongolian herdsmen, represented by the gal, for more than 300 years - the ceremony of the family sacrifice and the spring sacrifice of the camel herdsmen - the ceremony of the camel's sacrifice. The presentation of the content of image and power and responsibility, taking the 1950s and its related policies as the time node and the dividing line of ritual changes, analyzes the interaction and reciprocity between people and gods, people and people in the sacrificial rites of Fire God under the state discourse system, and points out that the sacrificial sacrificial system of fire god is a token. It is the core of the belief of the local Mongolian people. The fourth chapter takes the daily traditional ritual practice centered on the belief of Fire God as the breakthrough point, and through the interpretation of the image of Fire God and the power and responsibility in the ceremonies of daily practice, such as the ceremony of sacrificing heaven, marriage and funeral and marriage, and the belief system of the Mongolian herdsmen with the belief of Fire God as the center and the main line. In the fifth chapter, the fifth chapter discusses the mutual conflict and game between the collective sacrificial fire and the family sacrifice at the grass-roots level in the pastoral area, which began in 2013. The collective fire of the official construction is no doubt about the national environmental protection. The "ecological value", "cultural development strategy" and the herdsman's production and life practice, and the paradox of "local knowledge" are guided by the language, and the collective sacrificial ritual of this construction has been "resisted" by the local grass-roots herdsmen's language and ritual practice because of the solid core beliefs of the local URAT Mongolian people. In the traditional society of the border pastoral area, as a whole, the daily faith life is "expressed" through the ritual. The core beliefs and cultural values of the traditional ritual practice of the rite Mongolian people through the family sacrificial fire, the camel sacrificial fire, the worship of heaven and the marriage and funeral marriage, and the cultural value of the sacrificial system of the land Fire God. The implied meaning of the external representation is that the deep-rooted belief system of the local people is no doubt a typical folk belief. In a word, this article, from the perspective of ritual theory, still pays attention to the combination of field investigation and literature, especially the real time policy on the development of local ecology and culture in the field of investigation. This is an analysis of the combination of the key symbolic symbol of the national character and the system of the ritual of the herdsmen. By using the practice theory as an analytical tool, through the analysis of the belief system behind the fire worship system of the Mongolian people of the Mongolian people, it shows how the people of the Mongolian people believe in the God of fire and how to carry out the related instruments around the God of fire. The practice is to analyze the cultural attributes and cultural stipulations of the belief system of Fire God and the sacrificial system itself, and try to explore the problem of the living development of this kind of folk belief in the contemporary context of consumer society.
【學(xué)位授予單位】：云南民族大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B933
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