文化认同与文化控制：秦汉民间信仰研究

发布时间：2018-05-27 02:05

本文选题：秦汉 + 民间信仰　；参考：《河南大学》2010年博士论文

【摘要】： 秦汉时期的民间信仰,作为秦汉文化史的重要组成部分,反映了当时民众对于宇宙和人生的理解及认识。对它进行深入研究,对于我们全面理解中国传统文化,具有民俗学、文化史、思想史、社会史和地域文化史等多方面的重要意义。所谓秦汉民间信仰,它的信仰者不仅仅包括处于社会基层的广大民众,而且包括一些地方官吏和皇室上层。秦汉民间信仰的形成有其特殊的历史背景,即稳定的农业经济基础、深厚的历史文化积淀和大一统的政治环境。在这样的背景下,秦汉民间信仰呈现出四个主要特点:即传统神yG与新造神灵并存;信仰对象等级性限制的减弱与世俗化特征的加强;神灵地域性特色的相对减弱与一统性特色的凸显;异地神灵与宗教神灵影响的逐渐扩大等。民间信仰具有重要的文化功能,而文化认同与文化控制便是其文化功能的重要体现。文化认同和文化控制是相互依存的两个方面。文化认同是文化控制的前提,而文化控制是文化认同的结果,两者又都是民间信仰所发挥的文化作用之重要组成部分。秦汉时期,民间信仰在大一统的文化背景下,在主流文化的强烈渗透下,其所发挥的功能主要是文化认同与文化控制。也就是说,民间信仰在促进文化认同、加强文化控制方面发挥着积极的作用。秦汉民间信仰的文化认同功能主要体现在四个方面:地域文化认同、族群文化认同、历史文化认同和异地文化认同。首先,秦汉时期,基层民众以所在地域的基层社神、两个或多个地域的民众以所在地的跨地域人神为信仰对象,围绕着此信仰对象的物化象征,通过对此类神灵的祭献及外在的仪式等群体活动,从而找到了人群的身份归属即实现了彼此的文化认同。此即民间信仰所发挥的地域文化认同功能。其次,秦汉时期的华夏—汉族群以始祖神为共同的信奉对象,围绕着信仰对象的物化形式,通过流播有关祖先的创世伟业等神话传说,从而实现了本族群的文化认同。此即民间信仰所发挥的族群文化认同功能。复次,秦汉时期的多个社会阶层以古圣贤为信仰对象,围绕着信仰对象的物化象征,通过对古圣贤事迹的重新构建和传播,从而实现了共同的历史文化认同。此即民间信仰所发挥的历史文化认同功能。最后,秦汉时期的各社会阶层对西王母这位来自异地的神灵不断进行加工改造,为我所用,随着信仰圈的扩大,西王母成为大家共同的信仰对象,成为正式宗教在中原诞生或普及之前对民众影响最大的一位民间信仰神灵,或者说西王母被异于自身的文化所接受和改造。此为民间信仰的异地文化认同功能。秦汉民间信仰的文化控制类型主要分为禁忌类、巫术类、儒家伦理类、宗教类等四大部分。它们分别在解除人们日常生活中的焦虑感、维护家庭和谐、保护个体生命及其身体健康、减缓社会矛盾、协调人与自然之间的关系、和合不同社会阶层地位的差异、明确家庭尊卑长幼的名分、实现对信仰群体的控制与维护社会稳定等方面发挥了积极的作用。秦汉时期民间信仰的文化认同和文化控制功能并不是一成不变的,而是随着时代的发展而变迁。此时期民间信仰的文化认同功能变迁总体上呈现出地域文化认同的由强变弱及族群文化认同和历史文化认同功能的渐趋增强等方面。民间信仰文化控制功能的变迁主要表现为:从先秦到秦汉之际,巫术类和禁忌类在文化控制中占据主导地位。但在西汉中期后,儒家伦理类文化所发挥的控制功能逐渐增强。随着西汉末东汉初佛教的东传和东汉末年原始道教的创立,宗教类文化控制在民间信仰中的地位逐渐突出。但新的文化控制手段的出现,并不意味着旧有的文化控制手段的迅速消失。相反,它们在新的历史条件下不断发生交融与整合,从而对民众的日常行为及精神世界发挥着强有力的文化控制作用。而国家政策法令的干预和主流文化的影响、人的社会化途径的多重作用、自然迫力的持续及生存危机感的出现、文化交流尤其是异文化对本文化的冲击和影响等,是导致秦汉民间信仰文化认同和文化控制等文化功能发生变迁的主要动因。简言之,文化认同与文化控制是秦汉民间信仰文化功能的重要体现,民间信仰的多种文化认同和文化控制功能不仅体现为共时性,而且随着时代的发展而变迁,而导致变迁的动因则与时代背景密切相关。
[Abstract]:The folk beliefs of the Qin and Han Dynasties, as an important part of the cultural history of the Qin and Han Dynasties, reflect the people's understanding and understanding of the universe and life at that time. The in-depth study of it is of great significance to the comprehensive understanding of Chinese traditional culture, with folklore, cultural history, ideological history, social history and regional cultural history.
The so-called folk beliefs of the Qin and Han Dynasties, its believers not only include the masses at the grass-roots level of the society, but also include some local officials and the upper strata of the royal family. The formation of the folk beliefs of the Qin and Han Dynasties has its special historical background, that is, the stable agricultural economic basis, the profound historical and cultural accumulation and the great political environment. There are four main characteristics in the folk beliefs of the Qin and Han Dynasties: the coexistence of the traditional God yG and the new gods; the weakening of the limits of the hierarchy of the objects of belief and the strengthening of the secularization characteristics; the relative weakening of the regional characteristics of the gods and the distinctive features of the gods; the gradual expansion of the influence of different gods and religious gods.
Folk beliefs have important cultural functions, and cultural identity and cultural control are the important embodiment of their cultural functions. Cultural identity and cultural control are two aspects of mutual dependence. Cultural identity is the premise of cultural control, and cultural control is the result of cultural identity, both of which are the cultural role of the folk beliefs. In the period of the Qin and Han Dynasties, in the period of the Qin and Han Dynasties, under the cultural background of the great unification, under the strong infiltration of the mainstream culture, the functions of the folk beliefs were mainly cultural identity and cultural control. That is to say, the folk beliefs played an active role in promoting cultural identity and strengthening cultural control.
The cultural identity functions of the folk beliefs of the Qin and Han Dynasties are mainly embodied in four aspects: regional cultural identity, ethnic cultural identity, historical and cultural identity and foreign cultural identity. First, the grass-roots people in the Qin and Han Dynasties, the grass-roots community God in the local region, and the people of the two or more regions as the religious objects of the trans regional God in their place, around this letter. The object of the object of the materialization of the symbol, through the sacrifice of such gods and external ceremonies, and other groups of activities, so as to find the identity of the identity of the people to realize the cultural identity of each other. That is, the regional cultural identity function of the folk beliefs. Secondly, the Qin and Han Dynasties Chinese and Han ethnic group with the ancestor god as a common faith object. The cultural identity of the ethnic group is realized by the materialization of the object of belief, and the cultural identity of the ethnic group is realized by spreading the legend of the ancestor's creation. This is the ethnic cultural identity function of the folk belief. The re construction and dissemination of the sages have realized the common historical and cultural identity. This is the historical and cultural identity function of the folk beliefs. Finally, the social strata of the Qin and Han Dynasties made a continuous processing and transformation of the Western Queen Mother, the God from the different places, for its own use, and with the expansion of the belief circle, the Western queen mother became a common party. The same object of belief has become one of the most influential folk beliefs of the people before the birth or popularization of the official religion in the Central Plains, or the Western Queen Mother is accepted and reformed from the culture of its own. This is the cultural identity function of the folk belief.
The cultural control types of folk beliefs of the Qin and Han Dynasties are mainly divided into four categories: taboos, witchcraft, Confucian ethics and religion. They are respectively relieving the anxiety of people's daily life, maintaining family harmony, protecting individual life and health, slowing social contradictions, coordinating the relationship between man and nature, and the order of different social order. The difference between the status of the family, the distinction between the family and the young and the young, has played an active role in controlling the faith group and maintaining social stability.
The cultural identity and the cultural control function of the folk beliefs during the Qin and Han Dynasties are not invariable, but change with the development of the times. The cultural identity function changes of the folk beliefs in this period generally show the strong and weak regional cultural identity, the ethnic cultural identity and the gradual enhancement of the function of the historical and cultural identity. The changes in the cultural control function of the interfaith are as follows: from the pre Qin period to the Qin and Han Dynasties, the witchcraft and the taboos dominate the cultural control. But after the middle of the Western Han Dynasty, the control function of the Confucian ethics culture has been gradually strengthened. However, the emergence of the new means of cultural control does not mean the rapid disappearance of the old cultural control means. On the contrary, they continue to blend and integrate under the new historical conditions, thus exerting a strong cultural control on the daily behavior and the spiritual world of the people. But the intervention of the national policy decrees, the influence of the mainstream culture, the multiple roles of the way of human socialization, the persistence of the natural force and the emergence of the sense of survival crisis, the impact and influence of cultural exchange, especially the culture on the culture, are the main movements of the cultural functions of the folk beliefs and cultural controls in the Qin and Han Dynasties. Because of.
In short, cultural identity and cultural control are the important embodiment of the cultural functions of the folk beliefs of the Qin and Han Dynasties. The multi cultural identity and cultural control function of the folk beliefs are not only manifested as synchronic, but also changes with the development of the times, and the reasons for the change are closely related to the background of the times.
【学位授予单位】：河南大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K232

【引证文献】