彝族撒尼人“火把节”招魂仪式解读
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摘要
石林彝族至今尚存招魂习俗,并有不同种类的《招魂经》散存于毕摩手中。撒尼人的招魂词语言优美,结构有序,句式严整,通常以五言为一句;仪式内容纷繁复杂,形态较为完备。在日常招魂、节日招魂、祭祀招魂等招魂仪式中,招魂词和招魂仪式都扮演着重要角色。在对《招魂经—〈惹沙尼兹里芍厄〉》(汉语意为"六月二十四日招魂")文本进行整理、解读的基础上,结合田野调查中毕摩招魂仪式,将仪式置于特定的文化空间,分析其活态传承的背后所隐含的独特意义,探析撒尼人的生死观念、灵魂观念。
The Yi people of Shilin still have the custom of evoking souls,and there are different kinds of the Chronicles of Soul scattered in the hands of Bimo.Sani's evocative words have beautiful language,orderly structure and strict sentence structure,and usually use five characters as one sentence,and the ritual contents are complicated and the form is relatively complete.In the daily evoking,festival evoking,sacrifice evoking and other evoking rituals,evocative words and rituals all play an important role.This paper is to arrange the text of the material of field investigation called "the Chronicle of the Soul"-< Yakanizri Shaoer >(Chinese meaning"June 24"),and on the basis of the interpretation,combining with the Bimo evoking ceremony in the field investigation,To place a ritual in a particular text.Turn space,analyze the unique meaning behind its living state inheritance,analyze the concept of life and death and soul of the Saanis.
The Yi people of Shilin still have the custom of evoking souls,and there are different kinds of the Chronicles of Soul scattered in the hands of Bimo.Sani's evocative words have beautiful language,orderly structure and strict sentence structure,and usually use five characters as one sentence,and the ritual contents are complicated and the form is relatively complete.In the daily evoking,festival evoking,sacrifice evoking and other evoking rituals,evocative words and rituals all play an important role.This paper is to arrange the text of the material of field investigation called "the Chronicle of the Soul"-< Yakanizri Shaoer >(Chinese meaning"June 24"),and on the basis of the interpretation,combining with the Bimo evoking ceremony in the field investigation,To place a ritual in a particular text.Turn space,analyze the unique meaning behind its living state inheritance,analyze the concept of life and death and soul of the Saanis.
引文
[1]蔡富莲.凉山彝族的招魂仪式及灵魂崇拜[J].宗教学研究,2003(01):47-53.
[2]昂自明.彝族撒尼人仪式文学研究[M].昆明:云南民族出版社,2015:278-279.
[3]孔又专.万物有灵论与原始宗教观念———读泰勒《原始文化》散札[J].三峡论坛:三峡文学.理论版,2011(06):27-29.
[4][5]杨双江,叶宏.浅析彝族招魂仪式的社会功能———基于普洱市思茅区云仙乡的个案研究[J].楚雄师范学院学报,2017,32(01):80-84.
[2]昂自明.彝族撒尼人仪式文学研究[M].昆明:云南民族出版社,2015:278-279.
[3]孔又专.万物有灵论与原始宗教观念———读泰勒《原始文化》散札[J].三峡论坛:三峡文学.理论版,2011(06):27-29.
[4][5]杨双江,叶宏.浅析彝族招魂仪式的社会功能———基于普洱市思茅区云仙乡的个案研究[J].楚雄师范学院学报,2017,32(01):80-84.