苗族传统议榔“立法”文化中的原始宗教信仰探析
|
摘要
苗族的原始宗教信仰是苗族传统议榔"立法"的基础。苗族的原始宗教信仰在本质上是非科学的,其社会作用历来都有积极和消极两个方面。随着村民文化程度的逐渐提高和科学技术在苗族村寨的不断推广,苗族民众的原始宗教信仰也日渐式微。但是,苗族原始宗教并不会马上就消亡,它还会继续存在一定时间。当前最紧迫的任务是,引导苗族原始宗教发挥其积极作用和限制其消极作用,更好推进苗族地区经济社会全面发展。
The traditional Yi Lang legislation of the Miao nationality is based on their primitive religious beliefs. The primitive religious beliefs of the Miao nationality is unscientific in essence, its social function has two aspects: positives and negatives. Along with gradually advancing of degree of education of the villager and continuously popularizing of science and technology in Miao nationality villages, the primitive religious beliefs of the Miao nationality gradually declines. But the primitive religious beliefs of the Miao nationality will not dying out. It will still exist in certain time. The most urgent task at present is how to guide the primitive religious beliefs of the Miao nationality to play its positive role and to limit its negative effects.
The traditional Yi Lang legislation of the Miao nationality is based on their primitive religious beliefs. The primitive religious beliefs of the Miao nationality is unscientific in essence, its social function has two aspects: positives and negatives. Along with gradually advancing of degree of education of the villager and continuously popularizing of science and technology in Miao nationality villages, the primitive religious beliefs of the Miao nationality gradually declines. But the primitive religious beliefs of the Miao nationality will not dying out. It will still exist in certain time. The most urgent task at present is how to guide the primitive religious beliefs of the Miao nationality to play its positive role and to limit its negative effects.
引文
[1][美]伯尔曼.法律与宗教[M].梁治平,译.北京:中国政法大学出版社,2002.
[2][英]亚当·斯密.道德情操论[M].蒋自强,等,译.北京:商务印书馆,2004.
[3]李国章,文锡美,文远荣,等.报德苗族[M].贵阳:贵州人民出版社,2006.
[4]周相卿.格头村苗族原始宗教信仰与习惯法关系研究[J].西南政法大学学报,2005(1).
[5]杨曲强.试论苗族原始宗教的社会历史作用[J].贵州民族研究,1996(2).
[6]恩格斯.路德维希·费尔巴哈和德国古典哲学的终结[M]//马克思恩格斯选集(第4卷).北京:人民出版社,2012.
[7]马克思.黑格尔法哲学批判导言[M]∕∕马克思恩格斯选集(第一卷).北京:人民出版社,1972.
[8]胡玉鸿.以宗教信仰促成社会和谐[J].学习论坛,2013(1).
[9]冯骥才,等.苗人的灵魂:台江苗族文化空间[M].哈尔滨:黑龙江人民出版社,2005.
[10]榕江县苗学研究会秘书处.榕江县苗学研究会工作纪实(第一辑)[Z].2009.
[11]中共中央马克思恩格斯列宁斯大林著作编译局.马克思恩格斯全集(第23卷)[M].北京:人民出版社,1972.
[2][英]亚当·斯密.道德情操论[M].蒋自强,等,译.北京:商务印书馆,2004.
[3]李国章,文锡美,文远荣,等.报德苗族[M].贵阳:贵州人民出版社,2006.
[4]周相卿.格头村苗族原始宗教信仰与习惯法关系研究[J].西南政法大学学报,2005(1).
[5]杨曲强.试论苗族原始宗教的社会历史作用[J].贵州民族研究,1996(2).
[6]恩格斯.路德维希·费尔巴哈和德国古典哲学的终结[M]//马克思恩格斯选集(第4卷).北京:人民出版社,2012.
[7]马克思.黑格尔法哲学批判导言[M]∕∕马克思恩格斯选集(第一卷).北京:人民出版社,1972.
[8]胡玉鸿.以宗教信仰促成社会和谐[J].学习论坛,2013(1).
[9]冯骥才,等.苗人的灵魂:台江苗族文化空间[M].哈尔滨:黑龙江人民出版社,2005.
[10]榕江县苗学研究会秘书处.榕江县苗学研究会工作纪实(第一辑)[Z].2009.
[11]中共中央马克思恩格斯列宁斯大林著作编译局.马克思恩格斯全集(第23卷)[M].北京:人民出版社,1972.