白马藏族的白马老爷信仰及其地域文化认同功能探析  

On Baima Laoye Faith of Baima People and its Geographical Cultural Identity Function

作　　者：权新宇[1] 蒲向明[1] 

机构地区：[1]陇南师范高等专科学校,甘肃成县742500

出　　处：《青海民族研究》2012年第3期101-105,共5页Qinghai Journal of Ethnology

基　　金：蒲向明教授主持的国家社科项目"白马藏族文学的整理与研究";甘肃省高等专科学校研究生导师科研项目"陇南白马藏族民间文学整理与研究"的阶段性成果;批准号:11XZW023

摘　　要：作为白马藏族共同信奉的白马老爷神祇,其原生形态为有形的山,此生形态为部族英雄。实际上,这两种形态均为神话学上的想象,这种想象实际上是基于生存的关照。如果说神山是白马先民对人与自然关系的现实主义思考,那么部族英雄则是白马先民对政治拉锯战的生存状态的考虑。在村落语境中民众基于物质或精神的诉求进而对白马老爷进行了多重形式的文化展演(祭祀),其不仅满足了民众的现实性需求,也形成了以白马老爷神祗为中心的跨地域信仰圈,与此同时也建构了白马人的族群边界和社会记忆。Baima people believe in the god of Baima Laoye whose original form is a visible mountain and derivative form is a tribal hero. The two forms are the imagination on the mythology, but this imagination is actually based on the survival of attention. If the divine mountain is their realistic thinking of the relationship between man and nature, the tribal hero is the consideration of Baima ancestors on the survival of political seesaw battle. In the village context,because of physical or mental, demands,people offer performances （sacrifices） to Baima Laoye in multiple forms, which not only meets the practical needs of the people, but also forms a cross-regional faith circle around the god of Baima Laoye. Meanwhile, the ethnic boundary of Baima people and social memory are constructed.

关 键 词：“藏彝走廊” 白马藏族 白马老爷信仰 跨地域信仰圈 文化选择 

分 类 号：K892.3[历史地理—民俗学]