东巴教与纳西族殉情风俗

东巴教诱导纳西族青年男女通过毁灭现世生命来处理感情痛苦,是一种十分罕见的宗教实践,与它别具一格的民族宗教特点有关:寄托浪漫爱情理想的"玉龙第三国";模糊生死之界限的自然崇拜、灵魂崇拜等原始宗教观念;培育"重情轻生"之民族个性的东巴经,此外,东巴教的祭风仪式对殉情的负强化,以及作为文化系统的宗教与社会系统的断裂,都加强或延续了殉情习俗。总的说来,东巴教容纳了纳西族的自然观、生死观、灵魂观念、独特的民族气质,带着自身难以避免的功能冲突和文化堕距,成为纳西族历史上殉情现象相习成风的最重要的精神因素。     

略论纳西族饮食习俗的文化意蕴

本文从东巴古籍记载的饮食习俗和当代的延续、饮食禁忌与民间信仰的关系、食品祭祀和相关的水土观念、纳西族饮食中的民族文化融合以及饮食烹饪习俗中的社会性别和长幼观念五个方面探讨了纳西族饮食习俗的文化意蕴.纳西族的饮食文化源远流长,随着社会的变迁和发展,纳西族的饮食文化也在不断地发生着较大的变迁.其从古相沿的饮食文化,吸收了其他民族的饮食文化精华,进行了本土化改造和创新,得到了丰富和发展.     

三江口石春东巴收藏之佐拉封仪式应用的雕刻品调查

纳西族东巴教以众多的仪式著称,而执举什么仪式则是依靠占卜的结果来决定,如果占卜是垛鬼在作祟,就要执举"禳垛鬼仪式",是尤鬼作祟,则需要执举"祭风仪式",如果不是执举具有针对性的仪式,就是再大的仪式也是徒劳。所以占卜在东巴教中是非常重要的仪式活动。佐拉卦则是东巴教中最大的占卜仪式,是一个以源于希腊的佐拉卦占卜法和纳西族的巴格卦等融合在一起的占卜仪式。本文对三江口石春东巴所收藏的应用于佐拉卦的雕刻品进行调查,初步探讨其艺术魅力。     

纳西族民歌的文化功能与传承

纳西族的民间音乐形式主要包括纳西古乐、东巴祭祀音乐、民歌和其他器乐等。民歌是先于一切音乐形式产生的声乐载体,他对于其他民间音乐和专业音乐的发展,起着非常重要的作用。中国的许多民间器乐曲,有一大部分是直接由民歌移植或改编而成的。在纳西文化中,民歌也起着相当重要的作用,特别是纳西族的东巴祭祀音乐,其中有相当数量的曲调都是来源于纳西民歌。因此,可以说,纳西民歌是最贴近纳西人民生活、情感的音乐形式之一。     

略论纳西族东巴教中的箭

本文通过阐述东巴教中纳西人生命、灵魂和生命神的箭,以及东巴教祭仪、神画像和纳西人生产生活中有关箭崇拜的习俗,联系中外民族有关宗教观念和习俗,指出纳西族传统的箭崇拜肇源于纳西人在古代战争和狩猎生涯中将箭这一杀伤力大的武器神化、灵化的拜物教意识。同时较深入地论析了纳西族箭崇拜意识的二重性表现,即认为它为神、人所用便能镇鬼驱邪,招财祈福,因而将它视为神器而顶礼膜拜;又认为如箭为鬼怪或敌人所用,则会祸及自己,因此对其敬畏交加,并在此心理上产生出“拔病痛之箭”、“转移毒箭于面偶”等巫仪。文中还论述了箭与纳西人生殖崇拜习俗和“青蛙阴阳五行”之间的神秘关系。最后,对东巴教和苯教的箭之礼俗作了比较研究,从微观实证研究的角度,对揭示纳西、藏民族这两个本土宗教之间千丝万缕的联系作了独到和有意义的探索。     

从神话经典及其所涉文化因素看东巴教与古苯波教的关系

西藏现存的苯教由于长期以来深受佛教的影响和排挤,其教义融进了大量佛教内容,原生形态的文化特质与思维结构大都丧失殆尽,而东巴教中的苯波文化因素保留了原初风貌。从民族发展历程看,纳西族东巴教与藏族的原始苯波教息息相关。藏族与纳西族先民具有相同的族源关系──古羌游牧民族。从东巴教和古苯波教的世界观、崇拜对象、宗教观念、宗教活动形式等看,它们的宗教形态十分相似,当是同源异流的原始宗教形式。本文拟就以下几个问题论述这两种宗教形态的密切关系。一、纳西族与古苯波教徒“辛”的关系苯教传说认为,苯教最初起源于一…     

刍析纳西族东巴教中的"东巴"一词

刍析纳西族东巴教中的“东巴”一词@拉巴次仁$《西藏大学学报》编辑部~~     

纳西族《东巴经》说:人与自然是兄弟

纳西族东巴文化关天于生态平衡、人与自然和谐共处的思想理论的主要内容为：———人与自然是“同父异母”的兄弟关系，兄弟和睦才能共存共荣。称为纳西族传统文化百科全书的《东巴经》，把山林川泽、鸟兽鱼虫、风雨雷电等人类赖以生存的自然界统称为“孰”，而“孰”与人...     

历史悠久 多姿多采的少数民族传统体育

纳西人的“东巴跳”巍峨的玉龙雪山银光闪烁,神奇的滇西高原瑰丽多姿。在一块宽敞的广场上,随着一阵节拍明快的鼓声,一队身着红衣白裤,足蹬虎皮靴,头戴战冠的武士冲入场内。他们左手拿钗,右手持刀,不时挥舞着明亮的钢刀,变换着队形,个个虎气生生,英姿勃发。这象征着古代东巴将士备战习武的情景,是纳西族人民在表演“东巴跳”。开始,雄浑的鼓点由缓渐急,接着明晃晃的钢刀绕头挥舞,将士们动作威武雄壮,大钗翻转穿腾,萧洒刚劲,忽而相互对攻,拼命撕杀,忽而腾空跃起,奋力搏击。充分反映了纳西族人民英勇顽强,敢于反抗外来侵略和     

从东巴经书物质形式看藏文化对纳西族的影响

研究藏文化对东巴经书的影响不能忽视其物质形式。从东巴经书的文字、材料、形状及制作方法等方面来看 ,藏文化对东巴经书物质形式的影响是明显的。东巴经书是纳西族物质文化的标志 ,其物质形式所受的影响从又一个方面证明藏文化对纳西族的影响。     

祭祀:概念的阐释

一、字面上的陷阱 “sacrifice”一直以来就具有一种字面上的迷惑性,这个源自拉丁语的词汇在英语中可以表达非常广泛的意义。拉丁语中“sacrifice”一词最早是指“使某些东西变得神圣”,     

民族传统文化与现代化关系之思考：乐竹村纳西族祭天仪式的田野记录

Taking the Ritual of Sacrifice to Heaven of the Naxi at Lezhu village as a case stud-y, this article tries to explore how a typical Naxi village handles the relationship between its tradi-tional culture and modernity, and how it reshapes its unique culture in the process of cultural change, and preserves its cultural characteristics. The Ritual of Sacrifice to Heaven is a grand and complicated ceremony of the Naxi. The proce-dure of this ritual at Lezhu village generally in-cludes the following steps: 1 ) planting sacred trees;2 ) offering incense sticks and rices;3 ) offer-ing wine;4 ) cleaning impurities;5 ) offering un-cooked food; 6 ) offering cooked food; 7 ) atoning for the sins and praying for blessings; 8 ) feeding crows and eagles;9) sharing the food. According to the analysis of the author, the revitalization of the Ritual of Sacrifice to Heaven in Lezhu village is related to the following reasons:1 ) the formation of united-groups for sacrifice to heave;2 ) the power of the people’s belief in a small community; 3 ) the effort of folk “enthusi-asts” ;and 4 ) the geographical location of the vil-lage. Concerning the inheritance and change in the Ritual of Sacrifice to Heaven at Lezhu village, we should notice that some traditions have been inheri-ted while some have been changed. In the case of Lijiang , economic factor ( especially tourism indus-try) has played an important role in the ethnic cul-tural change. On one hand, it can accelerate the spreading of the Naxi traditional culture, enhance the Naxi’s ethnic confidence and identity, and cre-ate chances for local economic development, on the other hand, the traditional culture might lose its foundations during the process of spreading and exchanging. Social change can result in the lose of tradi-tional culture, and the Naxi’s Dongba culture in Lijiang plain is facing this problem. A slightly im-proper behavior can lead to the discontinuity, or e-ven disappearance of ethnic traditional culture. There is always a paradox of “center-margin”concerning the economic development and ethnic traditional culture inheritance. Ethnic traditional cultures normally have no enough survival space in the economically developed areas while they are preserved much better in the economically back-ward mountainous areas. To a certain degree, the revitalization of the Naxi’s Ritual of Sacrifice to Heaven at Lezhu village is due to the relatively backward of economics. Following the development of transportation, communication and internet, people’s concept of space and time has changed;modern civilization has strongly impacted the Naxi of Lijiang. The Naxi of Lijiang, like other ethnic minority people in southwest China,are also facing a problem of cultural discontinuity or reshaping of the tradition. We should aware that the society is develo-ping, and cultural change has its inevitability. As a social member, we should ,on one hand, inherit the culture, and on the other hand, understand its change and development.     

越南万柱"哈节"的举行仪式及名称之考察

"哈节"是我国京族重要的祭祀海神的节日,与我国东兴京族隔海相望的越南万柱也有类似的节日.本文通过对越南万柱"哈节"的实地考察,分析其祭神仪式的举行过程和文化内涵,在归纳两地哈节的不同之时,重斯讨论越南万柱"哈节"的名称及内涵.     

不同文明中的祭祀

在人类学词汇里用得最频繁的术语“祭祀”有着一个非常广的参照对象。2013年4月21日至23日,在四川成都安仁召开了一个“不同文明中的祭祀”国际工作坊,对“祭祀”的不同定义进行了探讨。工作坊参与者从以往和最近的方法对祭祀进行了不同的分析。本文对工作坊中提交的这些论文作一简单介绍。     

家族超度仪式与象征意义——以大化县定皇屯为例

仪式是一种重要的社会文化现象,也是文化人类学的重点研究领域。本文在人类学田野工作的基础上,运用象征人类学和仪式的相关理论,对广西大化壮族家族超度亡灵仪式的结构和象征意义进行了探讨。     

论桂北地区商业发展和民间信仰的互动关系——基于大圩祭祀圈的考察

大圩是明清时期广西四大圩镇之一,其商民祭祀活动主要集中在关帝庙、汉高祖庙等寺庙,并且由于这些信仰的普遍认同性,进而在大圩及其周边村落形成了一个共有的祭祀圈。外省商人及本地坐贾在大圩开展商业活动,更多的是依赖中国传统社会的熟人网络,而民间信仰在这种网络的构建中起了很大的作用,且一定程度上规范了地方商业活动的秩序。桂北商业圩镇的民间信仰发展,主要由商人、地方士绅与移民等三种主要力量来推动。     

概述土家族道场仪式音乐——以彭水县土家族道场与音乐的人类学调查为例

土家族有着丰富的民族宗教文化,特别是丧葬仪式——道场。而彭水道场,是融溶了儒家忠孝观、释家轮回观以及佛教思想的一种宗教仪式活动,主要用于丧事祭奠超度亡灵,是彭水丧葬文化的重要组成部分,由于受民族语言习俗的渗溶,极具地域民族特色。在道场仪式当中,几乎都是以敲唱的形式为主,道场中所唱的《满庭芳》、《柳含烟》、《南乡子》等词牌和旋律以及他们的唱腔与仪式形式结合在一起,极具表演性,都是非常有特色的。从道场音乐中,我们也了解到了彭水土家人的生死观。而且,现在已慢慢的形成了一种具有宗教色彩的艺术表演。     

Biblical nationalism and the sixteenth-century states

The emergence of Protestant nations in sixteenth-century Europe was driven by the sudden rediscovery of biblical nationalism, a political model that did not separate the religious from the political. Biblical nationalism was new because pre-Reformation Europeans encountered the Hebrew Bible through paraphrases and abridgments. Full-text Bibles revealed a programmatic nationalism backed by unmatched authority as the word of God to readers primed by Reformation theology to seek models in the Bible for the reform of their own societies. Sixteenth-century biblical nationalism was the unintended side effect of a Reformation intended to save souls.     

萨满面具的功能与特征

萨满面具是萨满教思想观念的物化形态和特殊的表意符号 ,反映着信仰萨满教的北方民族的信仰、禁忌、思维心理和审美意识。本文论述了萨满面具所具有的神象征、通灵媒介、隐己屏障、赐福灵物和护魂盔甲等多重功能 ;并以傩文化为参照系 ,阐述了萨满面具的特征 ,揭示了我国萨满面具文化和傩戏面具文化迥然不同的历史命运及其成因     

韩国全罗南道岁时风俗研究

Seasonal customs, also called“performances that take place within a one year cycle”, refer to a series of customs, patterns or norms practiced periodically and habitually on spe-cific days within the regular cycle of the four sea-sons. Seasonal customs are found in every month, such as the Spring Festival in the first month, Laborers’ Day in the second month, The 3rd day in the third month, the birthday of Sakyamuni in the fourth month, the Dano Festival in the fifth month, etc. ( all dates mentioned in this paper are in the lunar calendar) . As the years go by, the seasonal customs change constantly. Many of them have been faded as society has changed, and they have been replaced by National Holidays or other legal holidays which regulate people’s lives. In addition, as western and other cultures filter in, holidays like Valentine’s Day, and Christmas have stepped into people’s lives. Because these festivals are no longer linked with traditional religious meanings found in the old customs, and place more emphasis on entertainment, they have been accepted almost instantly, taking up social space, and changing people’s activities and behaviors. Apart from these, festivals in some particular areas became popular and spread nationwide as the result of na-tional policies. As an important constituent, seasonal customs can reveal the cultural state and spiritual world of a country or region. Jeollanam-do in South Korea, known as the treasure house of customs, possesses rich customs and heritage and various annual cus-toms can be seen here. This paper, by making a general investigation of the customs in Jeollanam-do, can help us further understand the state of this region’s history and ideology, and the cultural im-plications hidden within it. In the first month of the lunar calendar, the primary festivals are the Spring Festival, the First Day of the First Lunar Month, and the Fifteenth Day of the First Lunar Month. 1 ) In the Spring Festival, the most important activities are offering sacrifices to gods and ancestors, sweeping tombs, and paying New Year’s visits. People also believe that this is the proper time to avoid the“three dis-asters”, keep away night ghosts, burn hair, and go to fortune tellers, etc. There are also games played in this period, such as the see-saw and board-turning. 2) the First Day of the First Lunar Month cannot be counted as a traditional festival. However, a day’s rest is taken in the countryside when every house sticks spring couplets on their doors or pillars. These are pairs of long strips of paper on which auspicious words or sayings are written. 3 ) In traditional society, when farming dominated, people observed the Fifteenth Day of the First Lunar Month with grand ceremony, main-ly through engaging in entertaining activities. In Jeollanam-do, the festival atmosphere is warmly created by playing folk or peasant music, flying kites, playing tug-of-war games, or Gohssaum, and so on. In addition to the group activities, indi-vidual families might offer sacrifices in their hou-ses. Each village also offers sacrifices together, known as the Tangshan Sacrifice and Dragon King Sacrifice. There are various superstitions related to this day. For example, many people will buy a strainer and hang it at home, believing that it will bring blessings. Or, on the eve of this day people might set fires on field ridges, believing that this will bring a good harvest. People might also set up Changsheng or Changganzi, along the borders or milestones separating villages from each other, which are known as the patron gods protecting their territory. On this day the staple food is supposed to be“Wugufan”, literally“Rice with Five Grains”, which actually includes more than five kinds of va-rious grains. It is so-called because all the main grains are collectively called “five grains”. In ad-dition, people also cook the“Eight Treasures Rice Soup” which contains glutinous rice, Chinese dates, chestnut, honey, pine nuts, an beans, etc. In the second lunar month, there are the Laborers’ Day and the Yongdung Festival. On the 1st of the second month, Laborers’ Day, laborers used to be given a day’s rest when people made a kind of dessert known as “Agecake”. However, because no one hires laborers nowadays, this cus-tom has actually disappeared. It is said that on 1st day of the second month, Yongdung Halmoni de-scends from the sky, and returns there on the 15th or 20th day. Yongdung Halmoni is said to be the goddess in charge of wind, so, in fishing areas where wind matters a lot, people will offer sacri-fices to her. It is said that if Yongdung Halmoni descends with her daughter-in-law, the wind throughout the whole year will be too strong to guarantee a good harvest, but good sailings can be counted on if she descends with her daughter. On the 3rd day of the third month, women in Jeollanam-do bring simple cooking equipment to the riverside, and pass a pleasant day there. They mix glutinous rice powder with rhododendron petals to make pancakes which they call “flower pan-cakes”. While they eat, they sing songs about flower pancakes or other folk songs. Around 3 rd day of the third month, butterflies start to appear and “dance”. It is believed that if yellow butter-flies are seen first, the coming year will be smooth, but if white butterflies are seen first, there will be many funerals or other inauspicious things. On the 8 th day of the fourth month the birthday of Sakyamuni, many people go to the temples and hang Buddhist lanterns. The display of lanterns on that day is truly grand. It is attended mainly by women who pray for happiness, safety, good health, success and prosperity for their family members. In the temples, people perform the ritu-al of“circumambulating the stupas”, spending the entire night sleepless walking around the stupas, praising gods’ merits and credits, and repeating their wishes in their hearts. While circling the stu-pas, people usually listen to Buddhist chants,some places may play the traditional music with tradi-fional instrument. On the 5th day of the fifth month, on the Dano Festival, the following activities are found in Jeol-lanam-do. 1 ) wrestling, a competitive game played mainly by males; 2 ) swinging, played mainly by females; 3 ) washing hair with acorus calamus. It is believed that hair becomes smooth and shiny if washed with water boiled with acorus calamus. Therefore, many women wash their hair in this way on the 5th day of the fifth month. 4) imbibing herbal medicine. During the Dano Festi-val, all things on the earth are said to be suitable for medicine. There are drinkable herbal juices made from Leonurus heterophyllus, or Ay Tsao. People pluck all kinds of herbs and dry them for future use. The 15 th day of the sixth lunar month is Yudu Day. It is believed that if you wash your hair with clear stream water on this day, bad luck is kept a-way and you will not suffer heatstroke in summer. According to local folklore, the Dragon God and God of the field ditches check on the crops on this day, so no fieldwork is allowed, and a day’s rest is required. If people insist on going to work, it is said they will not have a good harvest. Rice cakes are also prepared on this day and placed in the crop fields as simple offerings to the Dragon God for a good harvest. In June, which has the hottest days in the year, the month is divided into the ini-tial, middle and final hottest days. In order to build up their health, people cook delicious gin-seng chicken soup by putting ginseng, jujubes and glutinous rice into the chicken’s abdomen. Or, for the sake of vitality, some men may drink a body-protecting soup, the so-called dog meat soup. The 7 th day of the seventh month is the Chilseok Festival. Since Chilseok is closely con-nected with the Chilseok God, every family will pray to the Chilseok God for blessings, or go to temples to offer sacrifices. In this festival some families may offer sacrifices to Chengzhu God as in other festivals, but not many offerings are required except for some rice and vegetable dishes. On the 15th day, the Baekjung Day, all kinds of fortune-telling activities prevail. All fieldwork stops and a day’s rest is taken. On this day people also prepare food to offer to the ancestors. The 15th day of the eight month, the Mid-Au-tumn Festival, is characterized by harvest and thanks-giving. Various activities can be seen in Je-ollanam-do, among which offering sacrifices and sweeping tombs are given priority, even more than during the Spring Festival. During the mid-autumn days everyone, rich or poor, makes Songbing, which is very much like a Chinese moon cake, and it is still the most representative festival food for the Mid-Autumn Festival Day. After finishing mak-ing the Songbing with newly harvested rice, people will carry them together with many fruits to offer sacrifices in the early morning and sweep tombs. Some people may go to the cemetery to pull weeds before sweeping tombs. At night, during the full moon, in order to liven up atmosphere, women will perform traditional dance . There is also a custom observed on the Mid-autumn day—married daugh-ters will meet with their own parents and relatives in a place located mid-way between the two homes. Sometimes, female neighbors may agree to meet with each other at a certain appointed place and bring food along to spend a pleasant day to-gether. The 9 th day of the ninth month is the Jungu Festival. It is no longer regarded as a particular festival, but it is still considered a lucky day. In the past, on this day, people would make wine, rice cakes and even medicine, out of chrysanthe-mums. Moreover, literati would appreciate poems as well as maple leaves, which were quite scenic. There are no special festivals during the 10 th lunar month, though this is considered a lucky month because many things forbidden in other months are permissible during this month. The 15th day is a day for some families to offer sacrifices to ancestors or drive away disasters. In rural areas, one of the family customs is for women to bathe and change their clothes before replacing the old rice in ancestor pot with newly harvested rice. This is re-garded as a recommended ritual to domestic gods of new rice. In the 11th lunar month, at the winter sol-stice, it is customary to have red bean soup, which is cooked with glutinous rice powder and red beans mixed together. Its red color is believed to protect people against evil spirits. People offer the red bean soup to their ancestors, and, splash it in front of doors, on walls, around the kitchen, and in their yards. This is all done in order to keep ghosts outside. The 30th day of the 12th month, New Year’s Eve, is the time to stay up late to see in the New Year. So, every house has lights on overnight. It is customary to visit elderly people and inquire a-bout their physical condition and to show care on this eve. This is called “paying an old year’s call”. In olden times, snow which fell in the 12 th month was put into bottles, and when the snow melted the water was believed to be a good medi-cine for curing heatstroke in summer. To sum up, seasonal customs in Jeollanam-do are multi-functional, including the following five aspects:1 ) worshipping the ancestors;2 ) praying for a good harvest and good fishing;3 ) keeping a-way bad luck and calling for blessings;4 ) sharing happiness and improving harmony;5 ) hygiene and health care. Folk customs in Jeollanam-do are diversified. While taken as the concrete outward representa-tions of seasonal customs, these folk scenarios car-ry distinctive features of local customs: 1 ) rural music is the most important factor constituting these seasonal customs by enriching the functions and connotations; 2 ) With its keen local charac-teristics, distinctive quality of including spells, and carrying a religious sensibility, games are part and parcel to seasonal customs; 3 ) Different cul-tural circles are accompanied by different customs and habits. So there are differences between inland and coastal or island areas, and even within the coastal area, differences can occur among particu-lar sea areas.