满族春秋大祭的文化人类学解读——以钮祜禄氏祭祀礼仪为例  

Anthropological Interpretation of Spring and Autumn Sacrificing of Manchu——Take Niugulu Family's Etiquette as an Example

作　　者：阿拉腾[1] 康志滨 

机构地区：[1]黑龙江大学满族语言文化研究中心,哈尔滨150080

出　　处：《满语研究》2016年第1期95-101,共7页Manchu Studies

基　　金：香港意得集团资助"满族文化抢救开发研究项目";黑龙江省社科专项基金项目(项目编号:14D036)

摘　　要：在满族钮祜禄氏的祭祀仪式中,根据与神灵达成的互惠协议,在早祭、夕祭及背灯祭中,人首先从"猎物之主"那里得到灌注了"生命力"的猎物,同时得到各种神灵的佑护;然后再树立一根神杆,设立一个微型世界,返还从早祭、夕祭及背灯祭祭祀对象中得到的利益,并且通过集体行为,将整个氏族凝聚起来。祭祀对象虽然主张包含了诸如佛、菩萨及关帝等外来神灵,然而,通过祭祀行为及流程的考察,可以发现隐藏于祭祀深层的实质上仍然是传统的内容。During Niugulu family＇s sacrificing,people gained preyers from the owner and get protection of all gods in the course of morning sacrificing,evening sacrificing,and so on. They put up a pole,set a micro world,return their profits,and put all the family together by collective behavior. Although sacrificing objects include Buddha,bodhisattva,and Guandi,after research on sacrificing behavior and process,the traditional concealed content could be found.

关 键 词：钮祜禄氏 满族 祭祀 

分 类 号：G95[文化科学]