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羌族释比与释比文化研究

【作者】阮宝娣 【导师】宋蜀华; 祁庆富

【作者基本信息】中央民族大学，人类学，2007年，博士


【摘要 (中文/英文)】 羌族释比文化内容丰富，蕴含着民族的哲学思想、民间文学、民族音乐、民族舞蹈、民俗等内容，是羌族非物质文化遗产的重要内容。释比是羌族释比文化的传承人，以口传心授的方式传承释比唱经；以实际观察、记忆、模仿等方式，传承释比法事活动内容；以各种仪式活动为依托，展示民族文学、音乐、舞蹈等，传播释比文化的内容，并向公众阐释释比文化的意义。本论文从民族非物质文化遗产的角度，重新审视羌族释比与释比文化的内容和意义。在田野调查、口述历史调查所获得的第一手资料的基础上，结合前人的调查研究成果，分析研究羌族释比与释比文化的内涵，阐释羌族释比与释比文化的意义，结合近几年兴起的非物质文化遗产保护工作的理论和实践，生成释比文化价值新的意义，把释比文化放到抢救与保护非物质文化遗产的大语境中去认识。 论文采用综合研究方法，运用民族学、人类学、民俗学、文献学、语言学等多学科的相关理论和方法，全面考察羌族释比与释比文化的历史、演化、发展、现状等内容。 论文中，首先介绍了论文的选题、田野调查、口述历史调查等情况，并对资料的整理和分析研究等作了必要的说明。羌族释比与释比文化的田野调查采用民族学、人类学、语言学等学科田野调查方法，对羌族释比与释比文化的内容进行了较为全面、细致的调查；以口述史学的方法，考察并记录了释比与释比文化传承的历史、现状，为释比与释比文化研究奠定了基础。在此基础上，分别研究了羌族民间信仰中的神与鬼、羌族的释比、释比唱经、释比及释比文化的传承、民间信仰仪式和崇拜活动、释比文化的濒危及抢救等内容。 在“羌族民间信仰中的神与鬼”一章中，重新审视羌族民间信仰体系，以信仰者自身的角度为切入点，研究羌族民众对诸神灵、神灵的所在、神灵的职能和作用等的分类、理解和认识。 在“羌族的祭祀——释比”一章中，对释比的性质、职能、法器、释比必须具备的能力等作了介绍和研究。 在“释比唱经”一章中，概述了释比唱经的调查现状、唱经的分类及我的释比唱经田野调查内容，以我本人调查的释比唱经内容为依据，介绍并分析了释比唱经的上坛经典和中坛经典。 在“释比及释比文化的传承”一章中，从释比的传承方式、释比文化传承过程、释比文化传承个案三个方面，分析研究了释比及释比文化传承的历史、传承方式的演变、传承的现状等。 在“民间信仰仪式和崇拜活动”一章中，简要介绍了仪式和崇拜活动的情况，并且对仪式和崇拜活动的演变、发展和现实状况作了分析和研究。 最后，在“对羌族释比与释比文化保护的思考”一章中，从非物质文化遗产保护的角度，对羌族释比与释比文化的濒危状况进行了分析研究，并对羌族释比文化的保护与传承提出了一些思考。 论文的创新之处主要体现在五个方面：第一，从非物质文化遗产的角度，重新审视羌族释比与释比文化的价值；第二，运用口述史学 的方法最大限度地还原并重构羌族释比传承、释比文化传承的历史、释比文化的内涵、释比文化的现状等，为释比文化的研究奠定了基础；第三，运用民族学、文化人类学、语言学等方法，对释比唱经、释比图经《刷勒日》等进行全面、深入、细致的调查，剖析释比文化的本质内容；第四，从羌族民间信仰的体系的特点，重新审视羌族神鬼观念；第五，重点调查并研究羌族祭山会仪式，解读羌族文化的多重意义。

Shibi Culture of Ch'iang People is affluent in minority philosophy, folklore, folktale, folkway, folk music, folk dance, and so on. It is a very important part of Intangible Culture heritage of Ch'iang people. Shibi(necromancer of minority Ch'iang) is the Practitioners of the technical skill or know-how, they transmit the sutra of shibi from generation to generation by a way from mouth to mouth. They transmit the technical skill or know-how by a way of observing, imitate and bearing in remembrance. They show folktale, folkway, folk music, folk dance in the ceremonials of religion. By this way they spread shibi culture and clarify the meaning of shibi culture. The dissertation observed the meaning of shibi culture from the view of minority intangible culture heritage anew. Based on the first-hand data from field work of shibi and shibi culture of Ch'iang people and the field work of oral history, I interpret shibi culture, integrate with frame of reference and practice of safeguarding intangible culture heritage, understand the inbeing of shibi culture from safeguarding intangible culture heritage, and make clear the new meaning of shibi culture value. The dissertation use the way of studying by synthesis, integrate with frame of reference of ethnonymics, ethnology, folklore, philology and linguistics, across-the-board study the history, evolvement, development and actuality of shibi and shibi culture. In the dissertation, 1 introduced the process of choosing topic, field work, oral history research, and explained the method of classified and analyzed the data. I researched shibi and shibi culture, collected many data by field work of ethnonymics, ethnology and linguistics. Meanwhile, I researched and recorded the history and actuality of shibi and shibi culture transmission by oral historiography. This data prepared the base of shibi and shibi culture studying. Based on this, I studied deities and ghosts of Ch'iang people religion, the necromancer of minority Ch'iang — shibi, sutra of shibi, the transmission of shibi and shibi culture, the ceremonials of religion and worship activity, and so on. In the chapter of deities and ghosts of Ch'iang people folk religion, I observed the folk religion system of Ch'iang people, studied Ch'iang people classifying and understanding for different deities, position of deities, function and effect of deities based on the view of Ch'iang people. In the chapter of the necromancer of minority Ch'iang — shibi, I introduced and studied shibi property, function, instruments which used in a ceremonials of religion, the technical skill or know-how of shibi, and so on. In the chapter of sutra of shibi, I summarized investigation actuality of shibi, classify of shibi, and the content sutra that I investigated by myself. Based on the shibi sutra data that I investigated by myself, I introduced and studied the two main party of shibi sutra. In the chapter of the transmission of shibi and shibi culture, I studied the transmission history of shibi and shibi culture, evolvement of transmission way, and actuality of transmission. In the chapter of the ceremonials of religion and worship activity, I introduced the ceremonials of religion and worship activity briefly, and studied the evolvement and actuality of them. In the end of chapter, which is safeguarding intangible culture heritage, I studied status of shibi and shibi culture that are in severe danger, talked some view of mine about safeguarding and transmission of shibi and shibi culture. There have five innovations in my dissertation. Firstly, observed the meaning of shibi culture from the view of minority intangible culture heritage anew. Secondly, researched and recorded the history and actuality of shibi and shibi culture transmission by oral historiography. This data prepare the base of shibi and shibi culture studying. Thirdly, researched and studied the shibi sutra and picture sutra of shibi using frame of reference of ethnonymics, ethnology and linguistics, opened out the inbeing of shibi culture. Fourthly, based on the characteristic of religion system, I observed the conception of deities and ghosts of Ch'iang people anew. Fifthly, researched and studied the folk religion ceremonials for sacrificing offerings to god and deities, and unscrambled the multi-meaning of shibi culture.

【关键词 (中文/英文)】 释比; 文化传承; 仪式; 口述历史 shibi(necromancer of minority Ch'iang); Culture transmission; sacrifice; oral history

【发表年期】2007年02期 【网络出版投稿人】中央民族大学 【DOI】CNKI:CDMD:1.2007.071515