乌拉特蒙古族的火神信仰与仪式实践

发布时间：2018-07-26 08:45

【摘要】：本文主要以中国西北部中蒙边境的蒙古族部族之一——乌拉特蒙古族的火神信仰为研究对象,围绕与火神信仰相关的仪式活动,通过分析火神在当地主要仪式过程中所承担的形象与权责,来探讨乌拉特蒙古族人对于火神的认知问题,通过分析火神祭祀系统背后所呈现出的信仰体系,指出这种信仰体系对于边境牧区当地乌拉特蒙古族人的生存意义与核心价值所在。本文分为绪论、正文、结语三个部分。绪论对乌拉特蒙古族火神信仰与仪式实践的研究缘起与意义、研究背景、田野资料与创新之处进行了论述。正文共由五个章节构成。第一章首先是对乌拉特蒙古族所居边境牧区地理自然、生态生计方式的介绍;其次对乌拉特蒙古族火神信仰及祭祀系统的由来、火神形象的形成与演变、相关火神与宗教职业者等方面进行描述。第二章和第三章关注以B嘎查为代表的乌拉特蒙古族牧民延续和传承三百多年的年祭——家庭祭祀火神仪式与养驼牧民的春祭——骆驼祭火仪式。通过对仪式的由来、筹备与祭祀过程及其禁忌、仪式中的火神形象与权责等内容的呈现,以20世纪50年代及其相关政策作为仪式变化的时间节点和仪式变迁分界线,来分析时刻处于国家话语体系下的边境牧区社会里的人与神、人与人在火神祭祀仪式中的互动与互惠,指出火神祭祀系统这一表征下所隐含的是当地蒙古族人信仰的核心所在。第四章以火神信仰为中心的日常传统仪式实践为切入点,通过对祭天仪式、婚丧嫁娶等日常实践仪式中的火神形象与权责的阐释,将乌拉特蒙古族牧民的以火神信仰为中心和主线的信仰体系贯穿起来,并对当地牧民信仰体系下的传统“生存心态”与国家话语“直接闯入”的互冲关系进行分析。第五章论述W旗官方于2013年开始的集体祭火与牧区基层的家庭祭火之间的互冲与博弈:官方建构的集体祭火无疑是关于国家环保话语所引导的“生态价值”、“文化发展战略”与牧民生产生活实践、“地方性知识”的悖论。而这种建构的集体祭火仪式因与当地乌拉特蒙古族人稳固的核心信仰对冲而遭到当地基层牧民语言化与仪式实践的“反抗”。结语部分指出:在边境牧区传统社会里,作为整体的、日常的信仰生活是如何通过仪式来进行“表达”的。乌拉特蒙古族人通过家庭祭火、骆驼祭火、祭天与婚丧嫁娶等传统仪式实践所要“表达”的核心信仰与文化价值所在,而当地火神祭祀系统这一外在表征下所隐含的即是:当地人根深蒂固的火神信仰体系无疑是民间信仰的一个典型。总之,本文意在从仪式理论的研究视角出发,依旧注重田野调查与文献资料相结合,尤其是在实地调查中将针对当地生态和文化发展的实时政策——这一定义民族性的关键性象征符号与牧民的信仰仪式体系结合进行分析。在利用实践理论作为分析工具时,通过分析乌拉特蒙古族人火神祭祀系统背后的信仰体系,展示出乌拉特蒙古族人是如何信仰火神、如何围绕火神进行相关仪式实践的,进而分析火神信仰体系与祭祀系统本身所具有的文化属性与文化规定性,试图探讨在当代的消费社会语境中,这种民间信仰能够活态发展的问题。
[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.
【学位授予单位】：云南民族大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B933

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