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白族母性文化的道德教育功能研究

On the Function of Moral Education in the Maternal Culture of the Bai Nationality  

【作者】何志魁 【导师】张诗亚

【作者基本信息】西南大学，教育学原理，2008年，博士


【中文摘要】 一个严重的社会现象迫使我们必须面对:我国出生人口性别比例严重失调。汉族农村出生人口性别比为122.85,高于全国119.58的平均水平;而白族地区出生人口性别比为107.24,也存在性别比例失调情况,但明显低于全国的平均水平,更低于汉族农村水平。出生人口性别比例失调问题已对我国和谐社会的构建形成威胁,其危害已引起社会各界的广泛关注。白族地区的人口性别比远低于汉族地区。究其原因,与人们的“认识”有关。而此种“认识”又直接影响人们的生育及其它社会行为,导致性别比的偏差和性别伦理道德的错位。于是,我们不禁要追问,这一认识是否与“重男轻女”的伦理价值取向有关?白族地区是否存在与汉族地区不一样的文化力量——母性文化?母性文化对父性文化是否起着补充和调节的作用,从而形成白族伦理道德的二元结构?白族母性文化为何能长期存在?其道德教育功能的发挥对于汉族农村解决由人口性别比例失调带来的社会不和谐现象具有何种参考价值?为解答以上问题,笔者开始了本论文的研究。已有研究大多从保留在民俗中的大量生殖崇拜现象入手进行阐述,揭示白族母性文化符号的宗教意义和文化价值。然而,对其形成原因和传承机制的探讨尚不充分。同时,母性文化还通过民间组织的形式在白族地区发挥着道德引导作用,而已有文献对此研究不足,还需开展大量的田野调查加以弥补。另外,白族民间组织的道德教育功能对汉族农村地区性别伦理道德的构建以及和谐社会的发展具有何种参考价值,亦需综合文献研究和田野调查进行比较分析。经考察,笔者将白族农村妇女的民间信仰团体——莲池会作为论文研究的样本。莲池会对白族农村妇女极具感召力,一直发挥着劝人行善的道德功效;而且在白族生殖崇拜文化活动中也发挥着重要作用。笔者首先调查了本主圣诞、观音会、绕三灵和朝山歌会等莲池会的重要活动,梳理其祭祀的神祗和经文的类型,考察了各类人群对莲池会活动的态度和看法;然后,借鉴人类学的结构功能主义和女性主义的社会性别建构理论分析莲池会在白族农村地区所发挥的道德教育功能,探讨了白族文化中“父性—母性”二元伦理结构及其作用方式;继而,分析莲池会对白族母性文化的传承功能及其在白族地区长期存在的历史原因;最后,思考白族母性文化的道德教育功能对消解汉族农村“重男轻女”价值观与构建和谐社会的教育价值。通过研究,本文得出如下结论:一、母性文化的内涵。没有经历工业文明的少数民族在现代社会仍保留着母系时代的文化基因,并形成了与传统父性文化并存的一种“重母性”的文化传统。这一传统在白族地区表现为敬孝活动中的重母性、婚姻习俗上的从妻居、民俗活动中的重女性生殖崇拜和日常用语中的以母为大等。二、母性文化对父性文化加以调节和补充从而形成了白族文化的二元伦理结构。白族历史上受中原儒家思想的影响很深,其伦理道德价值观以父性家长制的家法、族规和乡约等为主要教化形式。“重男轻女”和“男尊女卑”等父性伦理价值观虽也在白族地区广泛传播,但是,由于社会发展的特殊原因,白族妇女在家庭和生产中地位较高,母系社会的大量文化习俗在白族地区同时存在,家庭伦理、社会道德和宗教祭祀等方面并不排斥女性。此种习俗通过教育转化为一种重视母性的道德传统,对父性伦理道德起着补充和调节的作用,形成了白族道德教育的“父性一母性”二元结构。因此,白族地区“重男轻女”的社会危害不如汉族农村地区严重。三、母性文化长期存在于白族地区有历史与现实多种原因。大理处于中原汉文化很难充分辐射的边缘地带,社会发展有其自身特点,女神信仰历史久远;大理的农耕方式属于坝区生产,坝区相对封闭、平缓和狭窄的特点利于生殖崇拜文化的保存、便于妇女从事农业劳动,同时,白族家庭规模较小、妇女家庭地位较高、父性伦理观不易扩张;此外,佛教密宗的女性观和道教崇阴尚母思想在某种程度上对白族母性文化起到强化作用;且南诏大理国以佛治国的历史传统也对儒家伦理文化的传播构成了一定的抑制。四、母性文化主要通过莲池会来传承。在白族村社本主文化活动中,莲池会始终以“文化身份在场者”的形式体现女性的地位;在白族生殖崇拜文化中,对女阴——“阿央白”的朝拜始终是莲池会祭祀活动的重要内容;此外,“绕三灵”作为白族农耕生殖崇拜的重要载体,莲池会成员在整个活动中扮演最主要的角色;并且,莲池会信仰观音母,该信仰的道德约束和舆论监督作用营造了一种良好的道德文化生态环境,积极引导村社成员奉行孝敬父母、积德行善、与人为善等美德,体现了女性在农村道德教育中的主导作用。五、白族母性文化的道德教育功能对汉族地区转变“重男轻女”的价值观、构建和谐社会具有重要参考价值。家族宗法制度下的父性文化具有伦理教化和法律制裁的二重性质,其对于维护中国传统农耕社会的伦理道德秩序曾经发挥了重要作用。但是,由于父性伦理的专制,女性深受其“重男轻女”和“男尊女卑”等伦理纲常的奴役和束缚,其伦理道德弊端在男女平等的现代社会暴露无遗。新中国成立之后,宗法等级制度被废除,实行人民公社制度。随着农村实行家庭联产承包责任制,家庭又重新成为社会的细胞和单位,农村又失去了组织依附,道德教育出现新的组织真空。加之,农村城镇化进程的加快,农村伦理道德秩序陷入了新的困境,家族伦理文化被重新激活。再加上我国的计划生育政策并没有充分发挥其教育功能,家族伦理文化中的“重男轻女”观念亦在某种程度上得以强化。因此,白族母性文化及其组织形式在转变“重男轻女”观念问题上显得尤为重要。具体来说,扶持农村妇女组织、提高妇女组织的道德声望、引导妇女的民间信仰活动、构建二元和谐的农村道德文化是汉族地区可借鉴的举措。但是,需要辨证地看待母性文化及其组织活动。农村妇女大多文化素养和知识水平较低,是非道德判断能力较差,容易被不良势力所误导,在特殊时期可能出现不利于社会和谐发展的思想及行为,致使民间信仰组织难以持续健康发展;同时,在信仰活动中容易滋生不良思想和行为,危害妇女身心健康和村社秩序稳定,致使妇女组织的道德教育功能异化。因此,需要通过教育提高农村妇女的知识水平和文化素质,增强其理性认识和道德判断能力。农村妇女的民间信仰是一个长期存在的历史事实,在中国父性文化传统和家族文化背景下,如何培育良性发展的农村妇女信仰组织,发挥其组织功能,并将其信仰活动引导到促进男女平等、和谐发展的轨道上来,是教育需要面对的重要课题。消除“重男轻女”价值观是文明社会发展的重大课题,重母性的文化传统在尚未经历工业文明的少数民族地区广为存在,对其进行实地调查和深入的理论研究有利于汉族农村地区走出“男尊女卑”的伦理认识误区。教育是改变人的价值观念与行为的重要手段。白族道德教育中二元伦理结构的文化传承对汉族农村地区构建和谐的性别伦理价值观、改变人的生育行为具有重要的教育价值。研究母性文化的道德教育功能涉及众多学术领域,在后续的研究中还需加强人类学、社会学和民  

【英文摘要】 A very serious social phenomenon that we have to face is the imbalance of the sex ratio of population in our country.In rural area of Han nationality, the sex ratio of birth is 122.85, which is higher than the national average of 119.58, while the normal sex ratio of birth of the Bai nationality in Dali is 107.24. The imbalance does exist but lower than the normal average, even than that of in rural area the Han nationality. The construction and development of a harmonious society in China has been seriously threatened by the imbalance of sex ratio and its hidden dangers and hazards have aroused great concern of all the society.The reason why the sex ratio in the Bai region is obviously lower than the level in Han region is the cognition, which influences the social behavior and the procreation. Then, we are obligated to ask the following questions: Is the reality of sex ratio related to the ethic value of esteeming men above women in the fatherhood culture? Does there exist the maternal culture in the Bai nationality? Is it implementing and regulating the fatherhood culture and forming duality ethic structure? Why does the maternal culture last for so long? Is there any reference value in dealing with the imbalance phenomenon of population in the Han region? In order to answer the questions mentioned above, the author starts the research.The existent literature has expatiated upon lots of the phallic phenomena in the folk-custom through the literature research and revealed the religious significance and belief value of the symbol of the maternal culture in the local region. Nevertheless, their discussion is not enough on the culture spread and inherit mechanism and historical influences. Considering the maternal culture still has the very important function in moral education in the form of folk organization, this study adopts both literature research and field work. Both of the methods can also be applied to the comparable analysis on the function of moral education of local organizations in the Bai region upon the construction of ethic morality and the development of a harmonious society.After profound field work, the author chooses the Lian chihui, a belief-based folk organization in the country women of the Bai nationality, as the research object not only because of the implement and the ethic function it bears, but also because of its active part in the live culture of phallism among the Bai people in the modern society. The author carries out a profound research on the important activities of Lian chihui, such as the birthday of Benzhu , Kwan-yin Festival and "Rao sanling" and folk song festival of pilgrimage. The interviews focus on the attitude of different groups in the Bai region on the activities of Lian chihui. The discussions of this study on the "paternity-maternity" dualistic ethic structure and its functional mechanism are based on the social sex construction theory from structuralism and feminism of anthropology. Finally, on the basis of the analysis of its inherit function of maternal culture and the reason for lasting for a long time, the study reflects the influence on the deconstruction of value judgment of esteeming men above women and the educational value for the harmonious society construction.Through the research, the author draws the conclusions as following:First, the maternal culture is a kind of "esteeming mother" custom, which coexists with traditional fatherhood culture. The custom represents in the daily life as esteeming mother in piety activities, living in the wife's family, vulvae worship and so on in the Bai region.Second, the maternal culture implements and regulates the fatherhood culture and forms a dualistic ethic structure. The Bai nationality has been deeply influenced by Confucianism in the history. The moral education of Confucianism in the form of regulated family, clan, and county and the value of esteeming men above women has widely spread in the Bai region. While, due to the special reasons, the status of women in the family is still respectively high, and the women would not be excluded in the family ethic, social morality and religious rituals. The custom has converted into a kind of moral tradition and been implementing for the fatherhood ethic culture. That is the reason why the phenomenon of the esteeming men above women in the Bai region is not as serious as that of in Han rural area.Third, due to the geographical, humanity, and various historic reasons, the maternal culture has lasted for a long time in the Bai region. The location of the Bai nationality is far from the center of Han culture and the development of the Bai society has its own characteristics, which leads to a long history of goddess belief. The Bai people live in an agricultural area. The characteristics of the location are relatively enclosed, flat and narrow, where is good for conservation of phallicism. The family size is not big in the Bai region that is not favorable for the expanding of father's power. At the same time, the female view of Buddhism and Taoism strengthened the maternal culture in the Bai region to some extent. The historical tradition, governing the country by Buddhism, also restrained the spread of fatherhood ethic culture of Han.Forth, the Lian chihui has inherited the maternal culture of the Bai nationality? In the Bai's culture of procreation worship, one of the most important contents of Lian chihui's fete is the pilgrimage to the vulvae called "A-yang-bai". The member of Lian chihui also plays an important part in the whole activities of "Rao sanling". Kwan-yin is the main god of Lian chihui which educates the villagers to get along with others, respect parents and follow the moral regulations. These activities exert a subtle influence on the moral culture and represent the subjective value of women in the process of moral education. Fifth, the function of moral education in the maternal culture of the Bai nationality bears reference value for the conversion of "esteeming men above women" in Han region? The Han's paternal culture under the family regulating system has dual functions: ethnic educating and law regulating, which has played important historical part in the traditional ethic moral system in China. However, the modem society values the equal right between men and women, and the patriarchal clan system was eliminated at the first day of New China. With the reform and opening policy, family has become the basic unit of the society again, and the ethic moral system in the rural area lost its supporting organizational form. The value of esteeming men above women in the family ethnic culture is reactivated with national "one-child" policy. So, it is important to support the women organization in the county and guide their beliefs to form a harmonious moral culture.The development hardship of non-government organization is largely due to members' literacy, which leads to the lower moral judgment, and with the negative influence of belief activities, the function of women organization did not work well. So, it is urgent to develop the literacy and competency in moral judgment of country women so as to enhance their rational thinking and abilities of moral judgment.The folk belief of country women is a fact lasting for a long time. Under the background of traditional paternal culture of China and revival of family culture system, how to cultivate the folk belief organization belonging to the country women themselves, and how to activate the organizational function of maternal culture, and at same time leads their activities to the direction of fostering equality of men and women are the main subjects that education is going to face and deal with.How to eliminate the value of esteeming men above women is a big problem in the development of civilized society, while the tradition of esteeming mother still exists in some uncivilized minority regions. The profound research on both theory and practice will provide huge reference value to the practice of elimination of the view in Han region. Education is a main tool to improve the value cognition and social behaviors. The cultural spread and inherit function in the duality ethnic structure of the Bai's moral education will be widely used for reference on harmonious country construction, sex ethnic value and procreation behaviors. The further study will focus on the profound field work and theoretically strengthen basis

【中文关键词】 白族; 母性文化; 道德教育功能; 莲池会; 二元伦理结构

【英文关键词】 the maternal culture of the Bai nationality; the function of moral education; Lian chihui; the duality ethic structure

【网络出版年期】2008年09期 【网络出版投稿人】西南大学 【网络出版投稿时间】2008-07-22 【DOI】CNKI:CDMD:1.2008.094121 攻读期成果

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