潭凹神、淫祠与攀附:滇西南地区的姑奶奶信仰(中)——兼论云南楚雄地方文化研究中被忽视的几个问题  

Evolution of Mountain Water Witch Belief in Southwest Yunnan——Also on Historical Customs Easily Overlooked by Folklore Researchers in Chuxiong(Continued)

作　　者：李金莲[1] 朱和双[1] 

机构地区：[1]楚雄师范学院,云南楚雄675000

出　　处：《楚雄师范学院学报》2012年第8期38-43,49,共7页Journal of Chuxiong Normal University

基　　金：国家社会科学基金项目"阿昌族巫蛊信仰的现代变迁研究";项目批准号:07XZJ010;云南省教育厅科学研究基金项目"阿昌族巫蛊信仰的人类学研究";项目批准号:6Y0116E

摘　　要：楚雄坝居族群迎送"陶凹奶奶"的传统庙会活动与大理洱海周边盛行的"姑奶奶祭"有诸多相似之处,其中就包含着作为仪式医疗的某些文化特征。在原始道教的精神结构中,"姑奶奶"作为地下水源的掌管者直接影响到每个村民的生老病死,因此她逐渐被改造成包治各种疑难杂症的民间医生,同时还是让妇女和儿童罹患怪病的罪魁祸首,这种隐藏在瘟疫背后的信仰危机也彰显出稻作民族对待饮水安全问题的早期智慧。随着南诏大理国时期佛教政治霸权的建构,"姑奶奶"被迫攀附成名家女眷并流传至今。The traditional custom of ＇ Tan Wa nai - nai＇ idolatry in Chuxiong is similar to ＇ Ku nai nai＇ sacrifice by ethnic groups living in Erhai Lake region, they having same cultural character- istics of healing ritual and are associated with the influence of early immigrants＇ religious culture. In primitive Taoism, ＇ Ku nai nai＇ has been regarded as the lord of mountain water and she makes a goddess of medicine who can protect women and little children. However, sometime she is also the witch to cause the women and children suffer from strange diseases. The belief custom demonstrates the rice nationality＇ s early wisdom of drinking water safety in southwest Yunnan. With the construc- tion of Buddhist political hegemony during Nanzhao - Dali state period, ＇ Ku nai nai＇ sacrifice cus- tom has to be shifted into goddess worship from witch belief.

关 键 词：滇西南地区 稻作民族 姑奶奶信仰 原始道教 女神政治 

分 类 号：B933[哲学宗教—宗教学]