土家族傩祭仪式的空间象征

土家族举行傩祭时,将家宅的中堂转换成仪式空间,傩坛法师在其中悬挂神图、摆放神偶、奉献祭品、歌舞诵咒,通过仪式表演进行人神之间的沟通.仪式空间的设置及傩坛法师的法事操作,都充满了象征意义.仪式企图将神界与俗世及人与神、鬼之间关系置于秩序化状态,以实现愿主生命状态的象征性转换.     

北盘江布依族宗教丧祭仪式调研报告

贵州省盘县羊场布依族宗教丧祭仪式是北盘江地区布依族宗教的典型代表,不但保留了布依族原始宗教的意识和仪式形态,还具有自己的特定表现和意义。该调查研究采用宗教人类学的方法,记录了羊场布依族宗教丧祭仪式,展示了布依族人的宗教仪式和精神观念,以及在整个布依族宗教中的意义。     

黔西北彝族“祭花神”仪式的宗教内涵与象征意义

黔西北彝族有着悠久的历史和丰富的民族传统文化,以“祖先崇拜”和“万物有灵观”为核心,形成了具有地域特色的宗教信仰系统,对杜鹃花的自然崇拜就是其中之一。作为杜鹃花崇拜的“祭花神”仪式,尽管因历史原因停止了几十年,但是近年来又得到了复苏。本文以“祭花神”仪式田野调查为分析文本,通过对仪式的神话传说、法器、祭祀群体、仪式准备过程及展演过程的描述,运用宗教人类学的相关理论对仪式的起源、结构、变迁、象征及功能进行分析,以挖掘“祭花神”仪式的宗教内涵及象征意义。     

中国少数民族婚礼驱邪仪式中的象征符号

本文从宗教象征的角度,对中国少数民族婚礼驱邪仪式中的器物符号和行为符号作了初步的分析,认为这些象征符号包含着十分丰富的文化意义,反映了人们消灾避祸的的心理状态,这种特定的民间信仰起着消解人们忧虑情绪,增强新婚夫妻和男女双方亲属自信心的社会功能。     

仪式如何再造传统:读《仪式视角下的夏尔巴人》

《仪式视角下的夏尔巴人》是阐释人类学中以仪式为题的一个经典民族志,书中对于夏尔巴人的宗教和日常生活的解读呈现出了存于研究对象之间的意义之网。书中不仅可见奥特纳对芝加哥学派研究传统上的承袭,且在仪式背后社会关系上略显繁复的分析方面,也暗示了奥特纳其后的一个理论转向,即从对格尔茨文化论的依赖转到对于布迪厄场域理论的偏好。     

农村丧葬仪式中的结构转换与象征表达——基于一个丧葬仪式的分析

丧葬是人生必然经历的一个仪式。葬礼有着浓厚的文化意蕴,其背后隐藏着存在于中国人心灵中的另一个世界的想象。本文以鄂西北一个普通的丧葬仪式为基础,分析了葬礼的象征意义及其背后人们的行为和心理结构,考察了葬礼作为心理感受的仪式表达,还从"亡灵"的角度探究了整个仪式所呈现的"生活结构的转换"。同时还从另一个角度较深入地考察了丧葬仪式研究的新空间。     

仪式过程与符号象征——索伦鄂温克火神祭祀仪式的田野研究

本文立足于对索伦鄂温克人岁时仪式中火神祭祀仪式的田野调查资料,借鉴了范·杰内普和特纳的仪式研究理论及方法,从象征的角度分析了火神祭祀的仪式过程、仪式结构与秩序,从而描述仪式所表达的深层意义:有形世界与无形世界并非毫不相干,人也并不总在被动地接受神的安排,神秘甚至是危险的世界在仪式中变得可以接触。更为重要的是,对于仪式的参与者来说,一切行为都是可以解释的,而不是毫无理性地随意而为。     

云南少数民族基督教仪式音乐的新变异

21世纪之交,云南少数民族基督教仪式音乐出现了一些值得关注的新变异现象,例如核心经曲、经腔及表演方式的主流化倾向。一方面,循着传统的惯性,不同族群区域仍然使用本民族文字赞美诗;另一方面,由于基督教会的大力推广,汉文版《新编赞美诗》在不同地区都不同程度获得了应用。另外还有艺术化和旅游化(商业化)的倾向。当地人企图通过将基督教赞美诗作为艺术歌曲参加歌唱比赛和走进电视等途径,以争取进入体制化和主流化领域;借此扩大影响,拓展自己在旅游业中占据的份额。再如日常宗教歌曲的通俗化和音乐表演的包装化。一方面,基本的教理、教义和活动方式仍然保持过去的传统,体现出本土人眼中西方主义的文化景观;另一方面,通过与境内外其他教会及社会阶层的直接交流,形成了基督教音乐国际化——流行音乐化的现象。本文结合与以往变异现象的比较,以对该类宗教仪式音乐进行跟踪考察和阐释。     

云南少数民族女性与宗教研究述评

宗教作为一种社会意识形态,隐含着人类历史的文化基因.男女两性共同创造了历史,也创造了文化.近年来随着女性主义视角下社会性别研究的兴起,学术界对宗教的研究也开拓了新的理论视角与学术旨趣,如女性与宗教这一新动向的出现.云南民族众多,由于其地域文化的多样性和历史发展的不均衡性,其宗教类型齐全,信仰内涵丰富.在此背景下,本文拟对近些年来云南少数民族女性与宗教的相关研究情况,分别作一宗教人类学理论视角下的概述.     

对西北少数民族宗教信仰与政治文化建设的现实思考

西北是我国多民族融合的长廊,许多民族及及其文化就在此产生、发展、消亡,其复杂的民族宗教关系和重要的战略地位决定了在西北地区开展政治文化建设的艰巨性和重要性。做好西北少数民族政治文化建设工作,对于形成良好的民族关系,维护国家统一和边疆安全,为社会主义现代化建设创造安定团结的政治局面具有重大意义。     

云南旅游业与民族宗教工作

云南地处中国西南边　，是一个多民族、多宗教的省份。全省有５２个民族成份，其中人口在５０００人以上的世居少数民族有２５个，是全国少数民族种类最多的省份。其特点包括有云南特有的少数民族１５个，跨境而居的少数民族１６个，有８个自治州、２９个自治县、１９７个民族乡，并在全省范围形成了“大杂居、小聚居”的复杂格局。云南亦为五大宗教俱全的省份，其中佛教三大部派集于一省乃云南所独有。其信教群众多集中在民族地区、边疆地区和贫困地区，亦形成云南宗教发展之特色。由此可见，民族、宗教之交织共在构成了云南省经济发展中的…     

云南少数民族原始宗教的现代价值

在云南社会经济和文化发展相对后进的一些少数民族中,其宗教意识形态或多或少仍保留有许多原始宗教的内容,传统的原始宗教文化仍在加强生态保护、维护伦理道德规范、增强民族凝聚力和传承历史文化等方面发挥着不可替代的重要作用。在人类遭受由生态环境破坏带来的众多灾难的今天,更应该珍视和发掘传统宗教的现代价值。     

西南少数民族巫师述论

我国西南少数民族的巫师称谓繁杂,来源广泛,具有不同的等级与职司.巫师对规范社会,发展和传承民族文化有过不可磨灭的贡献,但在历史和现实生活中也带来诸多消极影响.     

Religiousness and Depressive Symptoms in Five Ethnic Adolescent Groups

This study examined the relation between religiousness and depressive symptoms in African American, Asian American, European American, Hispanic American, and Native American adolescents (N = 13,317) in the United States with self-esteem and school attachment as potential mediators in this link. The data were taken from a nationally represented sample of adolescents in Grades 7 through 12, from the National Longitudinal Study of Adolescent Health (Add Health). Structural equation analyses with measurement and structural invariance across the five ethnic groups and gender supported the model that religiousness, as a composite of internal and external religiousness items, negatively predicted depressive symptoms 1 year later controlling for baseline depressive symptoms. Self-esteem and school attachment partially mediated this link but only for European American and African American adolescents.     

Psychoeducational Assessment of Racial and Ethnic Minority Groups: Professional Implications

The authors address the consumer's need for more information by describing a framework for integrating test data when it applies to minority children and their families. Test bias has a long history; the progression to nonbiased assessment includes legal decisions and guidelines, further training and education for professionals who test, and greater awareness of issues for all consumers of test data.     

西南少数民族教育价值观的调查研究

在文献综述、开放式问卷和个别访谈的基础上,提出了西南少数民族教育价值观的理论构想,自编了西南少数民族教育价值观量表。约1,500名西南地区少数民族被试接受了测试。研究表明,该量表具有良好的信度和效度,西南少数民族的教育价值观包括教育效用、家族荣誉、个人发展、民族传承等四个维度,西南少数民族群众的教育价值观在性别和年龄不存在显著性差异,在民族和文化程度上存在着显著性差异。     

Ethnic In-Group Favoritism Among Minority and Majority Groups: Testing the Self-Esteem Hypothesis Among Preadolescents

The self-esteem hypothesis in intergroup relations, as proposed by social identity theory (SIT), states that successful intergroup discrimination enhances momentary collective self-esteem. This hypothesis is a source of continuing controversy. Furthermore, although SIT is increasingly used to account for children's group attitudes, few studies have examined the hypothesis among children. In addition, the hypothesis's generality makes it important to study among children from different ethnic groups. The present study, conducted among Dutch and Turkish preadolescents, examined momentary collective self-feelings as a consequence of ethnic group evaluations. The results tended to support the self-esteem hypothesis. In-group favoritism was found to have a self-enhancing effect among participants high in ethnic identification. This result was found for ethnic majority (Dutch) and minority (Turkish) participants.     

Reprogenetics,Genetic Tools and Reproductive Risk: Attitudes and Understanding Among Ethnic Groups in Israel

The present study investigated a possible relationship between the attitudes toward genetic technologies and the understanding of genetics, reproduction, and reproductive risk among Israeli Arabs and Israeli Jews. The study included 203 respondents, who answered a structured self-report questionnaire. They were recruited using a snowball method, which increased the participation of Israeli Arabs in the sample, although the sample was not representative of the Israeli population as a whole (there were more Arabs and fewer men). The respondents in this study expressed a positive attitude toward genetic technologies, but were less in favor of using genetic tools for non-medical purposes. Respondents of both groups were not knowledgeable of genetics; however, they scored higher on the items related to reproductive risk, which suggests that some awareness about genetic risk exists in both sectors of the Israeli population. Nevertheless, Israeli Arabs were less positive than Israeli Jews regarding the application of genetic tools. Moreover, although an understanding of genetics correlated positively with the attitude among Arabs, it did not affect the attitude of Jews, who remained very positive, regardless of their level of understanding. This result suggests that other social and cultural factors, besides understanding, might be at work among these two major ethnic sectors. Further studies that integrate educational, social, and cultural aspects among ethnic sectors of the population are required to improve health services and genetic counselling in Israel and in other countries.