苗族祭祀辞中的隐喻探析
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摘要
苗族祭祀辞内容包罗万象,语言晦涩难懂,语言的运用以及语言的语序与日常用语有很大区别。其中,祭祀辞在词组、句式以及修辞的运用等与认知语言学相关,祭祀辞的词汇隐喻与句法隐喻显而易见,而且祭祀辞的修辞手法也体现隐喻理论,通过隐喻来丰富其内容。苗族人民对生活中一些不正常现象或一些自然灾害都认为是鬼神在作怪,这种鬼神观使得苗族地区的"巫文化"活动盛行,同时也体现了苗族人们对万物、对祖先以及鬼神的信仰和敬畏。
The contents of sacrificial speech are all-encompassing,and the language is obscure and difficult to understand. The use of language and the word order of language are quite different from those of everyday language. Among them,the rhetoric skills of sacrificial speech are related to cognitive linguistics in terms of phrases,sentence patterns and the use of rhetoric. The lexical metaphor and syntactic metaphor of sacrificial speech are obvious,and the rhetorical devices of sacrificial speech also embody the theory of metaphor,enriching its content through metaphor. The Miao people think that some abnormal phenomena in their lives or some natural disasters are caused by ghosts and gods. This view of ghosts and gods makes the activities of " witch culture" prevail in the Miao area,which reflects the belief and awe of the Miao people to all things,ancestors and ghosts and gods.
The contents of sacrificial speech are all-encompassing,and the language is obscure and difficult to understand. The use of language and the word order of language are quite different from those of everyday language. Among them,the rhetoric skills of sacrificial speech are related to cognitive linguistics in terms of phrases,sentence patterns and the use of rhetoric. The lexical metaphor and syntactic metaphor of sacrificial speech are obvious,and the rhetorical devices of sacrificial speech also embody the theory of metaphor,enriching its content through metaphor. The Miao people think that some abnormal phenomena in their lives or some natural disasters are caused by ghosts and gods. This view of ghosts and gods makes the activities of " witch culture" prevail in the Miao area,which reflects the belief and awe of the Miao people to all things,ancestors and ghosts and gods.
引文
[1]刘润泽.西方语言学流派[M].北京:外语教学与研究出版社,2013.
[2]李炳泽.口传诗歌中的非口语问题[M].北京:民族出版社,2004.
[3]陆群.民间思想的村落:苗族巫文化的宗教透视[M].贵阳:贵州民族出版社,2000.
[4]藏策.超隐喻与话语流变[M].天津:天津人民出版社,2006.
[5]王远新.语言理论与语言学方法论[M].北京:教育科学出版社,2006.
(1)文中的祭祀辞主要以贵州省凯里市凯棠镇为例,书写国际音标时也以凯棠镇的语音来写,与黔东苗语标准音有细微差别。
(1)凯棠苗语称:tci32Ijjaη33ve35,tci32指风,Ijjaη33指鬼,ve35指女性,tci32Ijjaη33ve35意为女妖风。凯棠人的观念中没有“男妖风”,只有“女妖风”,这可能是一种对女性身份的一种歧视。当然也可能是女性氏族社会的遗迹。凯棠人认为“妖风”都很可怕,有神灵对人类降下的惩罚思想。这也有可能是突显母系社会时期女性地位犹如神一般是令人敬畏的存在,只是到后来女性地位的下阵,从而把这种称呼认为是歧视或贬低。
[2]李炳泽.口传诗歌中的非口语问题[M].北京:民族出版社,2004.
[3]陆群.民间思想的村落:苗族巫文化的宗教透视[M].贵阳:贵州民族出版社,2000.
[4]藏策.超隐喻与话语流变[M].天津:天津人民出版社,2006.
[5]王远新.语言理论与语言学方法论[M].北京:教育科学出版社,2006.
(1)文中的祭祀辞主要以贵州省凯里市凯棠镇为例,书写国际音标时也以凯棠镇的语音来写,与黔东苗语标准音有细微差别。
(1)凯棠苗语称:tci32Ijjaη33ve35,tci32指风,Ijjaη33指鬼,ve35指女性,tci32Ijjaη33ve35意为女妖风。凯棠人的观念中没有“男妖风”,只有“女妖风”,这可能是一种对女性身份的一种歧视。当然也可能是女性氏族社会的遗迹。凯棠人认为“妖风”都很可怕,有神灵对人类降下的惩罚思想。这也有可能是突显母系社会时期女性地位犹如神一般是令人敬畏的存在,只是到后来女性地位的下阵,从而把这种称呼认为是歧视或贬低。