鬼的“人化”与人的“鬼化”——藏族社会活鬼文化探研  

Personification of Ghost and Ghostification of Human: A Cultural Study of the Living Ghost in the Tibetan Society

作　　者：岳小国[1] 陈红[2] 

机构地区：[1]三峡大学武陵民族研究院 [2]三峡大学外国语学院,湖北宜昌443002

出　　处：《云南民族大学学报（哲学社会科学版）》2013年第2期61-66,共6页Journal of Yunnan Minzu University(Philosophy and Social Sciences Edition)

基　　金：国家社会科学基金青年项目"藏彝走廊川藏交界地区多元化丧葬文化研究"(项目编号:11CMZ017);教育部人文社会科学研究青年项目"生命观视域中的藏族丧葬文化研究:对西藏贡觉县三岩区的田野调查"(项目编号:10YJC850035)阶段成果

摘　　要：活鬼是一种神秘而普遍的文化现象,它兼有人和鬼的一些特性。在我国藏族地区,活鬼的产生主要是因为生辰八字不好,以及家庭遗传两个方面的原因。宗教界和民间社会各自形成了一套活鬼的辨识和矫治体系。从文化发生学上分析,活鬼的形成主要经历了鬼的产生——驱鬼(人扮演鬼)——活鬼形成三个阶段。广泛存在于藏族地区的活鬼文化与其说是一种民俗现象,毋宁讲是一种文化建构,其文化隐喻在于:为现实中无法解释的事情以及社会关系的压力寻求一个"出气口",将少数群体视作各类矛盾的"替罪羊",排斥在主流社会之外,从而为社会矛盾提供一个常态化的舒缓、化解渠道。The living ghost with the characteristics of both human and ghost is a mysterious but popular cultural phenomenon. In the Ti- betan-inhabited area, the living ghost emerges due to two reasons： birthday horoscopes and family hereditary factors. So a related sys- tem of identification and rectification has formed in the religious circles and the civil society. From the perspective of cultural embryolo- gy, the living ghost has evolved from three phases ： the emergence of ghosts, the dispelling of ghosts （ human playing the ghost） and the ＇emergence of the living ghost. The living ghost popular in the Tibetan-inhabited area is a kind of cultural construction rather than a folk custom. Its cultural connotations lie in the fact that the people there can＇ t explain something mysterious in their daily life or they need to find a way to reduce their social pressure, and therefore they take a few groups as the ＂scapegoats＂ and exclude them from the main- stream society so as to find a way to relieve their social conflicts.

关 键 词：鬼 活鬼 文化隐喻 “替罪羊” 

分 类 号：C958.121.4[社会学—民族学]