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西部苗族的創世記與《聖經》〈創世記〉之比較艾斯翠 Unknown Date (has links)
西部苗族有豐富又多彩的創世故事,這是他們民族分散在廣大的地區並與其他民族接觸的結果。其龐大的神系有需多不同創造天地萬物的神,有的是男神,有的是女神,有的男女神是夫妻而分配創造天地。由於苗族在20世紀起才開始有自己的文字,在此之前他們是以口傳方式延續其創世神話。雖然這些神話故事時有宗教方面的色彩,但是它們本身並無神聖的地位。
希伯來人的創世故事記錄於《聖經》〈創世記〉。它們反映了早期的書寫傳統。他們的神是男神,也是唯一的神。因為這些故事的地位神聖,被視為是其唯一正統的創造故事,因此被留傳下來的版本被賦與不可改變或附加其他內容的神聖地位。
兩個完全不同的創世傳統可以提供非常豐富的對比研究。筆者對兩個創世傳統所反映對神、對宇宙結構與對道德的觀念特別有興趣。透過研究發現,這兩個表面上完全不同的創世傳統,深入探討後,發現二者竟有許多相似之處。共同的概念包含天地被至高無上之神創造、混沌的原始世界、創造好的完美世界被死亡與疾病破壞、樂園的失去、普世的洪水氾濫、泥土造人、善與惡的對立等。筆者假設以上的共同概念,再加上無故土的西部苗族很容易認同歷史上亡國的希伯來人,導致其對基督教的接受度有比較高的傾向。 / The Western Miao have an abundance of rich and colorful creation myths. This is the result of their living scattered over a large area, and interacting with other ethnic groups. Their large pantheon contains many different kinds of creator gods. Some are male, some are female, and some are male/female couples. Because the Miao did not have their own alphabet until the early 20th century, any passing on of their myths was done orally. Although these myths sometimes hint of religious influences, they do not have sacred status in themselves.
The Hebrew creation myths are recorded in the Bible, in the book of Genesis. They reflect an early written tradition. Their God is male, and He alone is God. Because of their sacred status, these stories are seen as the only legitimate creation stories. Thus, in passing down these stories, no changes or additions can be made.
Two such very different creation traditions provide rich opportunities for comparison. The author is especially interested in examining how these stories reflect different concepts of god, of the structure of the universe, and of morality. This study revealed that while on the surface, these two creation traditions appeared to be very different, a deeper probe revealed many similarities. These included the concept of a supreme creator God, original chaos, a perfect world marred by the introduction of sickness and death, the loss of paradise, a universal flood, man made from clay, the dual opposites of good and evil, etc. The author postulates that these similarities, plus the fact that the Miao, without a homeland, could relate to the Hebrews, contributed to their easy acceptance of Christianity.
Key words: Western Miao, Hmong, A-Mong (Hua Miao), Hebrews, Genesis
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中國西南苗族的基督新教與現代性(1900-1960) / Protestantism and Modernity of the Hmong(Miao) in the Southwest China, 1900-1960胡其瑞 Unknown Date (has links)
本論文探討的是中國西南苗族如何皈信基督教的過程,以及在時局的影響下,他們如何在基督徒、中華國族與苗族之間的身份認同中求取平衡與進行轉換。這個議題牽涉到信徒如何藉宗教在今世尋求成功,與在來世尋求永恆盼望,並苗族追尋現代化的過程與政教關係的互動。
基督教在清末傳入黔西北地區,在苗族與儸儸群眾中獲得很大的迴響;傳教士透過設立教會學校、創制民族文字,將知識與信仰一併帶給邊疆民族,並培育出許許多多的本地知識份子。其時,正好也是國家外患頻仍的年代,當政府意欲透過邊疆教育來取得土著民族的國家認同以鞏固國防時,才發現西南地區的許多民族都已經深受基督教的影響,甚至在國家認同上出現動搖。因之,國家透過各種不同的方式在西南地區爭取少數民族的認同,意欲將他們吸納成為中華國族的一員。而作為國家與族群之間的苗族知識份子遂成為國家亟欲拉攏的對象,而這批知識份子也在當中扮演著為民族爭取利權的中介者角色。
此時的中國基督教正面臨轉型,強大的國族主義情緒讓中國基督教必須走上本色化路線,這股思潮也同樣影響了黔西北苗族教會,並以內地會教會為中心發展出本色化的民族宗教特色,且在靈恩運動的影響下,走向唱靈歌、跳靈舞與見異象的千禧年信仰。從苗族流傳史詩可以看出,在他們的歷史記憶中已帶有一種期盼新天新地的想望。這樣的期盼,成為他們在面對壓力時的一種態度,而實際的表現,就是在歷來的「鬧升天」與「鬧搬家」的行動當中。而且,隨著靈恩運動與天啟末世信仰的影響越來越大,藉由教會作為資訊流通的媒介,這種末世的焦慮感渲染成為普遍的群眾運動,甚至在 1950 年代演變成反對社會主義改造政策的武裝「鬧皇帝」運動。
我認為,19 世紀末至 20 世紀上半葉黔西北的苗族基督教發展,不但藉由教會的媒介,在橫向的空間上與中國政治以及中國基督教的發展接軌,在縱向的歷史脈絡與族群記憶中,也持續受到族群傳統的影響,是研究全球基督教發展的大圖像中,不可或缺的一塊拼圖。
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鄂西土家族哭嫁歌之音樂特徵與社會涵義. / Wedding lament of the Tujia people in western Hubei Province, China: music and context / CUHK electronic theses & dissertations collection / Digital dissertation consortium / E xi Tujia zu ku jia ge zhi yin yue te zheng yu she hui han yi.January 1999 (has links)
余詠宇. / 論文(博士)--香港中文大學, 1999. / 附參考文獻(p. 210-222)及索引. / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Yu Yongyu. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1999. / Fu can kao wen xian (p. 210-222) ji suo yin. / Zhong Ying wen zhai yao.
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敎育與民族認同: 貴州石門坎苗族基督敎族群的個案硏究(1900-1949). / 貴州石門坎苗族基督敎族群的個案硏究 / Education and identity: a case study of the Christian Miao ethnic group in Shimenkan, Guizhou (1900-49) / CUHK electronic theses & dissertations collection / Digital dissertation consortium / Jiao yu yu min zu ren tong: Guizhou Shimenkan Miao zu Jidu jiao zu qun de ge an yan jiu (1900-1949). / Guizhou Shimenkan Miao zu Jidu jiao zu qun de ge an yan jiuJanuary 1999 (has links)
張慧眞. / 論文(博士)--香港中文大學, 1999. / 參考文獻 (p. 245-260) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Zhang Huizhen. / Lun wen (Bo shi)--Xianggang Zhong wen da xue, 1999. / Can kao wen xian (p. 245-260) / Zhong Ying wen zhai yao.
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