肃南藏族马蹄十四族源流初探

发布时间：2018-01-15 09:50

本文关键词：肃南藏族马蹄十四族源流初探　出处：《浙江大学》2014年硕士论文　论文类型：学位论文

【摘要】：马蹄十四族作为肃南县的三大藏族聚居群体之一,它的源流问题相对较为复杂,目前没有学者专门来理顺它的源流问题。本文主要从板达、琼氏、热氏和关外卫遗众四大部族构成来论述马蹄十四族的源流问题。唐代吐蕃河西戍边部落琼氏、热氏后裔,融合土著回鹘后裔板达部落,再到明中后期关外卫所残破之后罕东卫遗众的迁入,这四大部族共同构成了清代马蹄十四族的主体。加之清朝大力扶持藏传佛教,格鲁派在藏区兴盛,这四大部族隶属于马蹄南、北两寺,在共同的宗教信仰下,四大部族不断的融合,最终在清代形成了独具特色的马蹄东南十四族藏族部族。佛教传入青藏高原后,印度佛教和原始苯教展开了几百年的斗争,最终在755年的喀顿大辩论和大比法术会上苯教失利,赤松德赞赞普颁布政策,规定继续坚持信仰苯教者流放戍边。此时正值吐蕃力攻河湟、陇右地区,大量苯教信仰氏族随军至此,而马蹄十四族的两大主要支系(热氏、琼氏)这时也迁入马蹄地区驻守扁都口关口,所以马蹄十四族即便在元代改信藏传佛教后,信仰中仍保留了大量的苯教残留,而苯教残余中最典型的就是山神崇拜。马蹄十四族供奉着最大的山神拉吾嘉日,以松木沟“拉吾嘉日”鄂博祭祀为主形成了一套完整的山神信仰体系和仪式。清代,马蹄十四族前身定居祁连南山后,在共同的马蹄寺僧纲体系下马蹄十四族形成。马蹄十四族形成之后处于多民族环境之中,和其他民族不断地交流、融合,其中裕固族婚嫁文化和服饰文化对其影响最大,形成了区别于其他藏区的婚嫁仪式、婚嫁音乐和服饰文化。除了裕固族外,汉族为代表的周边农耕文化对马蹄十四族的冲击越来越大,处于农牧交接地带的板达部落在生产方式上率先从畜牧业转向农耕,人们称呼这种从事半农半牧的藏族为“家西番”。通过对马蹄藏族的研究,笔者认为“家西番”并不是青海湟源地区特有的一种文化现象,而是湟水流域--河西走廊—藏彝走廊这条民族走廊上汉藏、农牧交接地带普通存在的一种文化现象。“家西番”和“西番”最大的区别就是生产方式上从畜牧业转向半农半牧,“家西番”和嘉绒藏族的“家绒娃”只是称谓上的不同,属于同一种文化现象。
[Abstract]:As one of the three largest Tibetan communities in Sunan County, the origin and stream of the Horseshoe 14 is relatively complex. At present, there are no scholars to straighten out its origin and flow. This paper mainly from Banda, Qiong. The origin of the Horseshoe 14 tribe was discussed by the composition of the four tribes of Reh and Guanwai Wei. In the Tang Dynasty, the tribe of Qiong, the descendant of Reh, and the Banda tribe of indigenous Uighur were integrated. In the middle and late Ming Dynasty, after the ruins of the Guanwai Institute, the four tribes together constituted the main body of the Horseshoe 14 clan in the Qing Dynasty. In addition, the Qing Dynasty vigorously supported Tibetan Buddhism, and the Gru faction flourished in the Tibetan region. These four tribes belong to the south of the horseshoe, the north of the two temples, in the common religious beliefs, the four tribes continue to merge. Finally, in the Qing Dynasty, a unique 14 ethnic Tibetan tribes were formed in the Southeast of Horseshoe. After Buddhism was introduced into the Tibetan Plateau, Indian Buddhism and primitive benzene religion began to struggle for hundreds of years. In the end, in 755, after the defeat of Benism at the Catton debate and the Great match Magic, Chisonderzanp issued a policy of continuing to adhere to the practice of banishment and garrisoning the frontier. At this time, the Tubo attacked Hehuang and Longyou areas. A large number of Benzites followed the army here, and the two main branches of the Horseshoe 14 (Reich, Joan) also moved to the mouth of Bian du Kou in the Horseshoe area, so that even after the conversion of the Horseshoe 14 to Tibetan Buddhism in the Yuan Dynasty. There is still a large amount of benzene remains in the faith, and the most typical of the remains of benzene religion is the worship of the mountain god. The Horseshoe 14 clan worships the largest god of the mountain, La Wu Jia Ri. In the Qing Dynasty, the predecessor of the Horseshoe 14 clan settled after Qilian Nanshan, mainly formed a complete belief system and ritual of the mountain god by "Lawujia Ri" Obo sacrifice in Songmu Gou. In the common horseshoe monastery system, the horseshoe 14 clan formed. After the formation of the horseshoe 14 clan in a multi-ethnic environment, and other ethnic exchanges, integration. The Yugur marriage culture and dress culture have the greatest influence on it, forming the marriage ceremony, marriage music and dress culture different from other Tibetan areas, except for Yugur nationality. The impact of the surrounding farming culture represented by the Han nationality on the horseshoe 14 clan is getting greater and greater. The Banda tribe in the transition zone of agriculture and animal husbandry took the lead in shifting from animal husbandry to farming in the mode of production. People call this kind of Tibetans who are engaged in semi-farming and half-grazing as "Jia-Xifan". Through the study of horseshoe Tibetans, the author thinks that "Jia-Xifan" is not a unique cultural phenomenon in Huangyuan area of Qinghai Province. But Huangshui Watershed-Hexi Corridor-Zang Yi Corridor this national corridor on Han and Tibet. The biggest difference between "Jiaxifan" and "Xifan" is that the mode of production changes from animal husbandry to semi-farm and semi-pastoral. Jiaxi Fan and Jia Rong Tibetan's Jia Rong are only different in appellation and belong to the same cultural phenomenon.
【学位授予单位】：浙江大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：K248

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