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驯鹿鄂温克人文化研究

【作者】卡丽娜 【导师】赵展

【作者基本信息】中央民族大学，民族学，2004年，博士


【摘要 (中文/英文)】驯鹿鄂温克人是指居住在内蒙古自治区呼伦贝尔市所辖根河市敖鲁古雅鄂温克民族乡的鄂温克人，史称“使鹿部”，使用的语言是满—通古斯语族鄂温克语敖鲁古雅方言，人口在2001年乡统计为232人，是我国鄂温克族中的独特群体。据史书记载，驯鹿鄂温克人的祖先在公元前2000年就居住在外贝加尔湖和贝加尔湖东北部尼布楚河上游的温多山林苔原高地。到了16世纪至17世纪中叶，他们追随野生驯鹿至贝加尔湖西北列拿河支流威吕河和维提姆河一带。到了18世纪，这部分驯鹿鄂温克人又顺着石勒喀河来到了额尔古纳河右岸的大兴安岭。大兴安岭中富有的飞禽走兽以及水中的各种鱼类，均成为他们的衣食之源。在这高山密林、山清水秀的特殊地理环境和自然条件下，他们过着以饲养驯鹿和狩猎生产为中心的林中生活。在漫长的历史进程中，驯鹿鄂温克人创造并发展了具有浓厚民族特点的驯鹿文化、狩猎文化、桦树皮文化、兽皮文化、熊文化、萨满教文化等。 由于驯鹿鄂温克人世代追随野生驯鹿生活在茂密的古老山林中，从未离开过山林，与外界很少接触，因而较完整地保存着极其古老的生产方式和生活内容，充分地展示着北方山林民族古朴、纯真、与自然合为一体的思维规则和文化内涵，富有一定的代表性，是从事北方诸民族社会、历史、文化发展演变研究的不可缺少的内容之一。 然而，随着驯鹿鄂温克人下山定居和与现代社会的广泛接触，传统文化正在迅速消失。对于驯鹿鄂温克人来讲，传统文化实际上代表的是一种生存方式和手段，也是一种生存理念和生存哲学。人口极其稀少的驯鹿鄂温克人之所以千百年来一直生活在高寒山林地带而没有灭绝，也没有对其生态环境造成丝毫破坏，是因为他们有适应山林生活、迁徙不定的一套生存本领和技能，也就是有克服他们所面临的一切困难的特有生存方式以及与此密切相关的文化特征和思维规则，而这正是他们能够顺应客观条件的产物，是保证其生存发展的基础。正因为如此，伴随着这一用生命传承下来的古老文化在现代文明社会中的急剧丧失，必然会使对于定居生产生活还未适应的驯鹿鄂温克人的思想意识产生出种种困惑和矛盾，甚至会危及他们的生存。因此，对驯鹿鄂温克人的文化进行抢救和保护以及深入细致地进行调查研究，不仅是十分必要的，而且也是十分紧迫的工作。该论文通过对驯鹿鄂温克人文化之研究，试图解决这一独特群体的传统文化与现代文化的互动关系，以探求在新时期保存和发扬优秀传统文化的新途径。该论文以大量文献资料以及本人田野调查的丰富的第一手资料为依据，分成以下四个部分具体分析和讨论驯鹿鄂温克人的传统文化：第一章绪论部分从文化人类学的视角对驯鹿鄂温克人文化的研究方法和理论进行科学阐述，同时概述了国内外对驯鹿鄂温克人的研究状况，指出了对驯鹿鄂温克人传统生产生活开展学术研究的紧迫性、现实性以及重要性，进而阐明了对驯鹿鄂温克人优秀传统文化研究的学术价值和理论意义。第二章通过对驯鹿鄂温克人的狩猎文化、驯鹿文化、桦树皮文化、兽皮文化、饮食文化、居住文化的结构、功能、特点的分析论述，阐明了他们具有浓厚山林民族色彩的物质文化。第三章从语言、婚姻文化、丧葬文化、口头文学与艺术以及他们的动植物崇拜直至萨满教的结构、功能、特点等对驯鹿鄂温克人带有浓厚民族特点的精神文化进行了分析和论述。最后在结语部 分中，对驯鹿鄂温克人的文化特点进行了概括性论述，并阐明了保存和发扬驯鹿 鄂温克人优秀传统文化的重要性以及具体措施，同时提出把驯鹿鄂温克人千百年 来用生命传承下来的、有着重要研究价值的优秀传统文化应作为民族地区的特色 文化加以重视和保护，并发扬光大。 论文以马克思主义的辩证唯物主义、历史唯物主义和民族问题理论作为指导 原则，运用古代文献资料、民族学调查资料以及考古学、语言学、人类学、生态 学、历史学、民俗学等相关学科的资料，采用综合研究和实地调查的方法，对我 国驯鹿鄂温克人的文化进行全面而系统的研究。广泛运用实地调查的丰富的第一 手资料是该论文的一大特色。该论文的立脚点、中心点以及论述的目的均在于客 观、实在、科学地解决和论证驯鹿鄂温克人古老而文明、纯朴而传统的文化的独 特性和丰富内涵。该论文通过详细论述和理论分析，力求使人们能够深入了解和 认识我国驯鹿鄂温克人传统文化的内在活力，从而为保存和弘扬这一古老而传统的民族文化进行切实有效的工作，使驯鹿鄂温克人在我国社会发展进程中充分发挥其应有的作用。

Render Ewenki People are those who live in Olguya Ewenki Collag e,Genhe,Hulunber,Inner Mongol, historically called " Deer Use Tribe". As a special group of Ewenki ethnic minority, with a population of 232 , they speak Olguya dialect , a branch of Manchu Tungus language family .According to the historical documents, as early as back in 2000 BC ,their ancestors already lived in wender forest tundra,over of Nibuchu river,north-east part of out Baigal lake and Baigal lake From 16th century to the mid-17 century, following wild deer, they came to the area near Weile river ,branch of lena river and Weitmu, north-west of Baigal lake.During 18th century, along Silik river, this group of people reached Big Sin'an Mountain.The rich natural resources there became the sources of their livelihood. At the same time ,deer and hunting became two important parts in their lives. As time went by, they created deer culture, hunting culture, birch culture,beast skin culture ,bear culture and Shamanism culture. The state of the isolation from other culture contributed to the preservation of their tradition . In other words, nature, esp. forest, remained to play a major role in their daily life, including in their thinking and culture, which is also typical in the northern area where people lived on forestry. From the perspective of cultural anthropology , the historical evolution of this Ewenki group and cultural mode illustrate basic fact in the northern minority area . Therefore, there is extensive academic values in studying this Ewenki group , in terms of cultural anthropology , sociology ,history. However , since they settled down off the mountain and started the social contact with more advanced culture, the original unique culture has been threatened. For them, the traditional culture means a lot in living patterns and life philosophy. So with the cultural shock, the Render Ewenki People are facing feeling of getting lost, and even are culturally threatened. Under this circumstances, rescuing, preserving and studying the traditional culture is not only required, but also urgent, because this relates to their survival and development, also promotes the study of anthropology. As far as I am concerned, I am making efforts to explore the relationship between their traditional culture and the modern culture in a attempt to find a solution to preserve the unique ethnic minority culture . Based on the documents and my personal field research, I presented my view as below : in the first chapter, under the context of cultural anthropology, I address the issues of the general cultural study, research methodology, the current academic study of Render Ewenki People, the value of research and study, the traditional culture, the historical cultural transition of Render Ewenki People as well as their traditional living to demonstrate the significance of studying Render Ewenki People; the 2nd chapter concerns the structure function, feature of their material culture; the 3rd chapter focuses on language and culture, namely ,mythology ,legend, story, proverb, arts, e.g. rock painting, structure & function of funeral and marriage, nature worship, totem worship & ancestor worship and shamanism . Furtherly, analyze the cultural structure of Render Ewenki People0 The 4th chapter is conclusion, I express my own view on how to preserve tradition or culture based on clan organization and it's transition theoretical study. With dialectical materialism, historical materialism of Maxism and nationality theories as the guideline, I take comprehensive approach to the papers ,as well as do a lot of field research . In detail, I refer to early documents, ethnology research material, archeology, linguistics, anthropology history, folklore , and ecology. In a word, field work is a major feature of this doctoral dissertation . The focus is to theoretically study the traditional culture of Render Ewenki People,, As an author, I am hoping it can help people understand better intrinsic vitality of Render Ewenki People .

【关键词 (中文/英文)】 驯鹿鄂温克人; 文化; 研究 Render Ewenki People; culture; research

【发表年期】2004年03期 【网络出版投稿人】中央民族大学 【DOI】CNKI:CDMD:1.2004.073325