西江苗族“换装”礼仪的教育诠释
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摘要
苗族历史上战乱、迁徙不断,分布广而散,并且长期没有自己通用的文字。然而,这个苦难深重、颠沛流离的民族在几千年的历史进程中却并没有解体,反而保持了鲜明的民族特色,维系了强烈的民族认同感。靠的是什么?这一问题引起了不少学者的关注和思索,笔者对西江苗族“换装”礼仪进行研究,尝试从教育人类学的视角对此问题进行探索和解答。
有关“换装”礼仪,不少文献从不同的学科视野进行了解读,但要在教育人类学的视域中对其进行深入诠释,更重要的还在于进行田野考察,获取第一手资料。本研究以贵州雷山西江苗族的“换装”礼仪为个案,遵循结构-功能主义范式,运用文献法、深度访谈和参与观察等人类学方法,坚持主客位相结合的原则,深入挖掘并诠释其教育内涵和意义。
本研究首先简要介绍了苗族的历史源流、苗族服饰文化的演变历程以及西江的自然、社会和精神环境,揭示了“换装”礼仪所依托的外部文化生态系统;然后,从教育人类学的视角阐释了苗族服饰、人与教育之间的内在关系并在整个服饰文化体系中定位“换装”礼仪,为“换装”礼仪教育内涵的诠释奠定了基础;接着,本研究对苗族个体在诞生、结婚、成年等人生关键转折点上的三次“换装”进行了详尽的考察,通过对礼仪活动中的教育者和受教育者、教育媒体、教育内容、教育方式等教育要素以及它们之间交互作用的分析,具体诠释和阐发了其教育内涵和意义,并得出了如下结论;
一、因为独特的经历和过去一直没有文字的现实,苗族服饰成为文化传承的有效载体,用形象、直观的方式为民族成员提供了一个意义体系,引导并规范着苗族人从出生到死亡的整个生命历程。在整个服饰文化体系中,位于中层的“换装”礼仪是沟通表层物态形式和深层精神心态的桥梁,既是展示、应用服饰符号并传承其所蕴涵的民族精神文化的场域,也为民族成员提供了参与、体验、内化民族精神文化的教育情境和教育空间,有助于个体生命的生成和发展,具有重要的教育内涵。三次“换装”礼仪各具个性,同时也体现出一定的共性。
二、横向来看,每次“换装”礼仪都具有自己独特的教育内涵:第一,诞生时“换装”礼仪的教育内涵在于通过血亲的力量让婴儿的自然生命得以延续,并以象征的方式界定其身份,使其初步获得社会的承认。之后,婴儿以民族新成员的身份被导入社会中,借助服饰符号这一教育媒介,习得相应的民族精神文化内涵、服饰制作或银饰锻制等生活和谋生的基本技能,形成性别角色意识和独特的民族审美观,获得了必要的文化前理解,从而有助于个体基本社会化。第二,个体在实现了基本社会化,从纯粹的生物体转变为基本合格的社会成员之后,需要承担新的角色,履行新的责任和义务。结婚时的“换装”礼仪一方面为个体适应这种转换提供了一个心理调试的空间,另一方面也为苗族文化的传承、新人的角色表达以及获得他人的承认提供了必要的教育场所。在此过程中,新人接受民族文化的熏陶并通过角色学习、角色体验不断强化自己的族群意识和角色认同意识,接受继续社会化,为其从家庭走向更广阔的社会奠定了基础。第三,进入老年期之后,老年人为“换装”礼仪准备寿衣的过程实际上也是内化民族生死观,对死亡进行价值选择和定位的过程,在这种蕴含价值意向和归属感的生死观教育中,个体实现了死亡社会化。以“换装”礼仪在个体生命成长方面所具有的教育内涵为主线,笔者也同时探讨了“换装”礼仪在促进其他参与者发展方面所具有的教育内涵,包括生命教育和孝道教育。
三、纵向来看,三次“换装”礼仪也体现出两方面的共性:首先,“换装”礼仪借助服饰符号和礼仪空间实现了苗族精神文化的有效传承,有利于培育并强化族群认同感。再者,“换装”礼仪将服饰文化符号与个体的生命成长历程紧密地结合起来,在赋予文化内涵以生命意义的同时,也赋予生命生成以一定的文化规定性。在生命成长之关键期,个体借助服饰符号这一特殊的区分与认同体系之运用,定位并认同自己的族群身份与社会角色,在不断的自我定义中实现社会化。
四、对“换装”礼仪的教育诠释凸显了苗族服饰文化的价值及传承的重要性和紧迫性。因此,民族教育应该承担起传承的使命并制定相应的教育策略。笔者认为,整合家庭教育、学校教育和社会教育力量,形成合力并实现功能互补,将有助于苗族服饰文化的有效传承。
本研究具有重要的理论和实践意义。它将人生关键转折点上的三次“换装”礼仪纳入个体从生到死的整个生命历程中进行考察,并结合西江的文化语境诠释其在传承民族文化和促进民族成员生命生成与发展方面所具有的重要教育内涵及意义。教育人类学研究中还缺少这样的个案,因此,有利于拓展教育研究的空间,丰富民族教育理论。而在全球化和现代化语境中,这样的教育诠释不但有助于民族自身特色的保持,而且也有利于其他民族了解和认识苗族文化,避免因为猎奇心理而忽视苗族独特文化因子的重要价值。同时,在生活世界中研究“活”的教育问题,挖掘民间教育智慧,既有利于促进民族文化的有效本土传承和民族成员的健康成长,也有利于开发新的教育资源,为实现学校教育系统和生活世界中教育的有机融通提供一定的借鉴和帮助。当然,因为时间和研究能力所限,论文中也存在不足之处,这将鞭策笔者努力提升自己的理论素养并开展更深入全面的田野调查工作。
In history, the Miao nationality experienced frequent wars and migrations, scattered widely and separately in the world. In addition, they had no general characters of their own for a long period of time. However, these calamities didn't lead to its disintegration. Instead, this distressful ethic group managed to keep its distinctive features and achieve a strong sense of national identity. How could they manage it? This has aroused many scholars' concern and the researcher conducted a research into the Xijiang Miao nationality's "Huanzhuang" ritual so as to provide a tentative explanation in the perspective of educational anthropology.
Much literature has analyzed the "Huanzhuang" ritual in different perspectives, but a research in the perspective of educational anthropology attaches more importance to the first-hand data obtained in the field work. So, bearing in mind the principle of combing the etic and emic perspectives, following the paradigm of structural functionalism and adopting some anthropological research methods such as literature collection, in-depth interview and participant observation, the researcher made a case study on the "Huanzhuang" ritual in Xijiang village of Leishan county in Guizhou province to interpret its educational connotation and significance for the ethnic members.
At the beginning of the dissertation, the researcher gives a brief introduction to the history of the Miao nationality, the changing process of their dress and adornments culture as well as the natural, social and spiritual environments of Xijiang village, thus revealing the exterior cultural-ecological system of the "Huanzhuang" ritual. Then, through analyzing the relationship among the dress and adornments of the Miao nationality, human beings and education in the perspective of educational anthropology and specifying the position of "Huanzhuang" ritual in the whole dress and adornments cultural system, the research lays a foundation for the subsequent educational interpretation. After this, the dissertation gives a detailed description about the thorough investigation in three "Huanzhuang" rituals at one's birth, marriage and death respectively and then interprets the educational connotation by means of construing the educational factors and analyzing the interaction among the educator and the educatee, the educational medium, the educational content and the educational approaches in each ritual. Based on these efforts, conclusions are made as follows:
Firstly, owing to the particular experience and the condition of having no characters, the Miao nationality's dress and adornments have been used as an effective medium of cultural inheritance, providing values with visual aid for the ethnic members to guide their whole life process. In the whole cultural system of dress and adornments, the "Huanzhuang" ritual is located in the middle-level and can connect the material form at surface layer with the deep-seated spirit. On one hand, it acts as a cultural field where the dress and adornments symbols are displayed and utilized and the spiritual culture contained is inherited. On the other hand, it provides an educational site for the ethnic members to participate in, experience and internalize the spiritual culture so as to realize their development. So, there is much educational connotation to explore. Although each "Huanzhuang" ritual has its own individuality, all the three bear some commonness.
Secondly, each "Huanzhuang" ritual has its own particular educational connotation when being interpreted in a synchronic way. 1) When a baby is born, the "Huanzhuang" ritual functions to protect the baby's natural life, specifies his/her position in the society through symbolic ways and enables him/her to get primary social recognition. Then, being a new member, the baby is inducted into the society and starts to learn the Miao culture, study the dress and adornments making skills or the silver jewelry making skills, develop his/her awareness of gender roles and form the Miao nationality's aesthetic view , thus acquiring the necessary cultural pre-understanding ,which would facilitate the basic socialization. 2) After achieving the basic socialization, individuals have been changed into social people and have to play new roles and undertake new obligations. The "Huanzhuang" ritual in the marriage ceremony provides the new couple with an opportunity of engaging in psychological adjustment and also a site to inherit the Miao culture, to play their new role and get social recognition. During this process, the new couple is acculturated and the awareness of their national identity and role identity are reinforced. In this way, the ritual boosts their continuous socialization and lays a solid foundation for their further development in a wider world. 3) When reaching the old age, the old would make their own grave clothes beforehand for the upcoming "Huanzhuang" ritual held in the funeral. The process of preparation is in fact a process of internalizing the Miao nationality's view on life and death, and also a process of ascertaining one's sense of belonging and one's value orientation towards death. This kind of education would help individuals to overcome dread towards death and realize death socialization. Of course, besides the interpretation of the educational connotation of "Huanzhuang" rituals towards individuals, the researcher also discusses the rituals' educational connotation for other participants, including life education and filial piety education.
Thirdly, the three "Huanzhuang" rituals bear some commonness when being interpreted in a diachronic way. On the one hand, with the help of dress and adornments symbols as well as the existence of ritual site, the "Huanzhuang" rituals effectively realize the cultural inheritance of the Miao nationality, which is beneficial to the cultivation and consolidation of one's sense of national identity. On the other hand, the "Huanzhuang" rituals bestow the spiritual culture contained with meaning of life and bestow individuals' life development with some cultural stipulation by virtue of integrating the dress and adornments cultural symbols with the whole life process. During the key period of development, using this particular system of identity and distinction to specify and identify with their national identity and social roles, individuals gain their self-definition and finally realize their socialization.
Lastly, the educational interpretation of the "Huanzhuang" ritual reveals the real value of the Miao nationality's dress and adornments culture as well as the importance and urgency of its inheritance. Undoubtedly, the education for ethnic minorities should undertake such mission and lay down corresponding educational strategies. The researcher holds that efforts should be made to integrate family education, school education and social education so as to realize mutual complementation of their functions, which will promote effective inheritance of dress and adornments culture of the Miao nationality.
This research has important theoretical significance and practical significance. It probes into the "Huanzhuang" rituals at three critical moments during one's whole life process and interprets the important educational connotation the rituals bear in inheriting the Miao nationality's culture and boosting the ethnic members' development. Researches in the perspective of educational anthropology are lacking in such case study, so it would expand the research scope and enrich the educational theories for ethnic minorities. In the context of modernization and globalization, such educational interpretation not only conduces to the conservation of national features, but also helps people of other ethnic groups to know and understand the Miao nationality's culture, avoiding ignorance of those particular cultural genes' vital significance. At the same time, exploration of the existing educational problems in the life world would contribute to the development of new educational resources and would also provide reference to integrate the school educational system with the educational activities in the life world. Of course, due to the limited time and research capability, there are some shortcomings in the dissertation, which will urge me to strive hard to enhance my theoretical attainment and conduct more comprehensive field work.
有关“换装”礼仪,不少文献从不同的学科视野进行了解读,但要在教育人类学的视域中对其进行深入诠释,更重要的还在于进行田野考察,获取第一手资料。本研究以贵州雷山西江苗族的“换装”礼仪为个案,遵循结构-功能主义范式,运用文献法、深度访谈和参与观察等人类学方法,坚持主客位相结合的原则,深入挖掘并诠释其教育内涵和意义。
本研究首先简要介绍了苗族的历史源流、苗族服饰文化的演变历程以及西江的自然、社会和精神环境,揭示了“换装”礼仪所依托的外部文化生态系统;然后,从教育人类学的视角阐释了苗族服饰、人与教育之间的内在关系并在整个服饰文化体系中定位“换装”礼仪,为“换装”礼仪教育内涵的诠释奠定了基础;接着,本研究对苗族个体在诞生、结婚、成年等人生关键转折点上的三次“换装”进行了详尽的考察,通过对礼仪活动中的教育者和受教育者、教育媒体、教育内容、教育方式等教育要素以及它们之间交互作用的分析,具体诠释和阐发了其教育内涵和意义,并得出了如下结论;
一、因为独特的经历和过去一直没有文字的现实,苗族服饰成为文化传承的有效载体,用形象、直观的方式为民族成员提供了一个意义体系,引导并规范着苗族人从出生到死亡的整个生命历程。在整个服饰文化体系中,位于中层的“换装”礼仪是沟通表层物态形式和深层精神心态的桥梁,既是展示、应用服饰符号并传承其所蕴涵的民族精神文化的场域,也为民族成员提供了参与、体验、内化民族精神文化的教育情境和教育空间,有助于个体生命的生成和发展,具有重要的教育内涵。三次“换装”礼仪各具个性,同时也体现出一定的共性。
二、横向来看,每次“换装”礼仪都具有自己独特的教育内涵:第一,诞生时“换装”礼仪的教育内涵在于通过血亲的力量让婴儿的自然生命得以延续,并以象征的方式界定其身份,使其初步获得社会的承认。之后,婴儿以民族新成员的身份被导入社会中,借助服饰符号这一教育媒介,习得相应的民族精神文化内涵、服饰制作或银饰锻制等生活和谋生的基本技能,形成性别角色意识和独特的民族审美观,获得了必要的文化前理解,从而有助于个体基本社会化。第二,个体在实现了基本社会化,从纯粹的生物体转变为基本合格的社会成员之后,需要承担新的角色,履行新的责任和义务。结婚时的“换装”礼仪一方面为个体适应这种转换提供了一个心理调试的空间,另一方面也为苗族文化的传承、新人的角色表达以及获得他人的承认提供了必要的教育场所。在此过程中,新人接受民族文化的熏陶并通过角色学习、角色体验不断强化自己的族群意识和角色认同意识,接受继续社会化,为其从家庭走向更广阔的社会奠定了基础。第三,进入老年期之后,老年人为“换装”礼仪准备寿衣的过程实际上也是内化民族生死观,对死亡进行价值选择和定位的过程,在这种蕴含价值意向和归属感的生死观教育中,个体实现了死亡社会化。以“换装”礼仪在个体生命成长方面所具有的教育内涵为主线,笔者也同时探讨了“换装”礼仪在促进其他参与者发展方面所具有的教育内涵,包括生命教育和孝道教育。
三、纵向来看,三次“换装”礼仪也体现出两方面的共性:首先,“换装”礼仪借助服饰符号和礼仪空间实现了苗族精神文化的有效传承,有利于培育并强化族群认同感。再者,“换装”礼仪将服饰文化符号与个体的生命成长历程紧密地结合起来,在赋予文化内涵以生命意义的同时,也赋予生命生成以一定的文化规定性。在生命成长之关键期,个体借助服饰符号这一特殊的区分与认同体系之运用,定位并认同自己的族群身份与社会角色,在不断的自我定义中实现社会化。
四、对“换装”礼仪的教育诠释凸显了苗族服饰文化的价值及传承的重要性和紧迫性。因此,民族教育应该承担起传承的使命并制定相应的教育策略。笔者认为,整合家庭教育、学校教育和社会教育力量,形成合力并实现功能互补,将有助于苗族服饰文化的有效传承。
本研究具有重要的理论和实践意义。它将人生关键转折点上的三次“换装”礼仪纳入个体从生到死的整个生命历程中进行考察,并结合西江的文化语境诠释其在传承民族文化和促进民族成员生命生成与发展方面所具有的重要教育内涵及意义。教育人类学研究中还缺少这样的个案,因此,有利于拓展教育研究的空间,丰富民族教育理论。而在全球化和现代化语境中,这样的教育诠释不但有助于民族自身特色的保持,而且也有利于其他民族了解和认识苗族文化,避免因为猎奇心理而忽视苗族独特文化因子的重要价值。同时,在生活世界中研究“活”的教育问题,挖掘民间教育智慧,既有利于促进民族文化的有效本土传承和民族成员的健康成长,也有利于开发新的教育资源,为实现学校教育系统和生活世界中教育的有机融通提供一定的借鉴和帮助。当然,因为时间和研究能力所限,论文中也存在不足之处,这将鞭策笔者努力提升自己的理论素养并开展更深入全面的田野调查工作。
In history, the Miao nationality experienced frequent wars and migrations, scattered widely and separately in the world. In addition, they had no general characters of their own for a long period of time. However, these calamities didn't lead to its disintegration. Instead, this distressful ethic group managed to keep its distinctive features and achieve a strong sense of national identity. How could they manage it? This has aroused many scholars' concern and the researcher conducted a research into the Xijiang Miao nationality's "Huanzhuang" ritual so as to provide a tentative explanation in the perspective of educational anthropology.
Much literature has analyzed the "Huanzhuang" ritual in different perspectives, but a research in the perspective of educational anthropology attaches more importance to the first-hand data obtained in the field work. So, bearing in mind the principle of combing the etic and emic perspectives, following the paradigm of structural functionalism and adopting some anthropological research methods such as literature collection, in-depth interview and participant observation, the researcher made a case study on the "Huanzhuang" ritual in Xijiang village of Leishan county in Guizhou province to interpret its educational connotation and significance for the ethnic members.
At the beginning of the dissertation, the researcher gives a brief introduction to the history of the Miao nationality, the changing process of their dress and adornments culture as well as the natural, social and spiritual environments of Xijiang village, thus revealing the exterior cultural-ecological system of the "Huanzhuang" ritual. Then, through analyzing the relationship among the dress and adornments of the Miao nationality, human beings and education in the perspective of educational anthropology and specifying the position of "Huanzhuang" ritual in the whole dress and adornments cultural system, the research lays a foundation for the subsequent educational interpretation. After this, the dissertation gives a detailed description about the thorough investigation in three "Huanzhuang" rituals at one's birth, marriage and death respectively and then interprets the educational connotation by means of construing the educational factors and analyzing the interaction among the educator and the educatee, the educational medium, the educational content and the educational approaches in each ritual. Based on these efforts, conclusions are made as follows:
Firstly, owing to the particular experience and the condition of having no characters, the Miao nationality's dress and adornments have been used as an effective medium of cultural inheritance, providing values with visual aid for the ethnic members to guide their whole life process. In the whole cultural system of dress and adornments, the "Huanzhuang" ritual is located in the middle-level and can connect the material form at surface layer with the deep-seated spirit. On one hand, it acts as a cultural field where the dress and adornments symbols are displayed and utilized and the spiritual culture contained is inherited. On the other hand, it provides an educational site for the ethnic members to participate in, experience and internalize the spiritual culture so as to realize their development. So, there is much educational connotation to explore. Although each "Huanzhuang" ritual has its own individuality, all the three bear some commonness.
Secondly, each "Huanzhuang" ritual has its own particular educational connotation when being interpreted in a synchronic way. 1) When a baby is born, the "Huanzhuang" ritual functions to protect the baby's natural life, specifies his/her position in the society through symbolic ways and enables him/her to get primary social recognition. Then, being a new member, the baby is inducted into the society and starts to learn the Miao culture, study the dress and adornments making skills or the silver jewelry making skills, develop his/her awareness of gender roles and form the Miao nationality's aesthetic view , thus acquiring the necessary cultural pre-understanding ,which would facilitate the basic socialization. 2) After achieving the basic socialization, individuals have been changed into social people and have to play new roles and undertake new obligations. The "Huanzhuang" ritual in the marriage ceremony provides the new couple with an opportunity of engaging in psychological adjustment and also a site to inherit the Miao culture, to play their new role and get social recognition. During this process, the new couple is acculturated and the awareness of their national identity and role identity are reinforced. In this way, the ritual boosts their continuous socialization and lays a solid foundation for their further development in a wider world. 3) When reaching the old age, the old would make their own grave clothes beforehand for the upcoming "Huanzhuang" ritual held in the funeral. The process of preparation is in fact a process of internalizing the Miao nationality's view on life and death, and also a process of ascertaining one's sense of belonging and one's value orientation towards death. This kind of education would help individuals to overcome dread towards death and realize death socialization. Of course, besides the interpretation of the educational connotation of "Huanzhuang" rituals towards individuals, the researcher also discusses the rituals' educational connotation for other participants, including life education and filial piety education.
Thirdly, the three "Huanzhuang" rituals bear some commonness when being interpreted in a diachronic way. On the one hand, with the help of dress and adornments symbols as well as the existence of ritual site, the "Huanzhuang" rituals effectively realize the cultural inheritance of the Miao nationality, which is beneficial to the cultivation and consolidation of one's sense of national identity. On the other hand, the "Huanzhuang" rituals bestow the spiritual culture contained with meaning of life and bestow individuals' life development with some cultural stipulation by virtue of integrating the dress and adornments cultural symbols with the whole life process. During the key period of development, using this particular system of identity and distinction to specify and identify with their national identity and social roles, individuals gain their self-definition and finally realize their socialization.
Lastly, the educational interpretation of the "Huanzhuang" ritual reveals the real value of the Miao nationality's dress and adornments culture as well as the importance and urgency of its inheritance. Undoubtedly, the education for ethnic minorities should undertake such mission and lay down corresponding educational strategies. The researcher holds that efforts should be made to integrate family education, school education and social education so as to realize mutual complementation of their functions, which will promote effective inheritance of dress and adornments culture of the Miao nationality.
This research has important theoretical significance and practical significance. It probes into the "Huanzhuang" rituals at three critical moments during one's whole life process and interprets the important educational connotation the rituals bear in inheriting the Miao nationality's culture and boosting the ethnic members' development. Researches in the perspective of educational anthropology are lacking in such case study, so it would expand the research scope and enrich the educational theories for ethnic minorities. In the context of modernization and globalization, such educational interpretation not only conduces to the conservation of national features, but also helps people of other ethnic groups to know and understand the Miao nationality's culture, avoiding ignorance of those particular cultural genes' vital significance. At the same time, exploration of the existing educational problems in the life world would contribute to the development of new educational resources and would also provide reference to integrate the school educational system with the educational activities in the life world. Of course, due to the limited time and research capability, there are some shortcomings in the dissertation, which will urge me to strive hard to enhance my theoretical attainment and conduct more comprehensive field work.
引文
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