白马藏族非遗“池哥昼”成分稽古与发展史钩沉  

On Historic Origin and Development of the Baima People’s Chigezhou

作　　者：包建强 张金生 BAO Jian-qiang;ZHANG Jin-sheng(School of Literature and History,Lanzhou City University,Lanzhou 730070,China;Longnan CPPCC of Gansu Province,Longnan 746000,Gansu,China)

机构地区：[1]兰州城市学院文史学院,甘肃兰州730070 [2]甘肃陇南市政协,甘肃陇南746000

出　　处：《兰州文理学院学报（社会科学版）》2021年第3期10-16,F0002,共8页Journal of Lanzhou University of Arts and Science(Social Science Edition)

基　　金：2017年度国家社科基金艺术学项目“白马藏族非遗‘池哥昼’傩戏整理与研究”(17BB035);甘肃省哲学社会科学规划项目“陇南白马藏族傩戏剧目的整理与研究”(YB113)。

摘　　要：白马藏族非遗“池哥昼”的出现年代非常久远,但文献阙如,它出现的具体时间很难确定。考察、明辨“池哥昼”的古老文化成分,可探得“池哥昼”悠久的发展历史轮廓和散佚的内容。在原始社会末期,白马藏族先民以巫术化的拟兽和狩猎模拟干预自然,产生最早的“池哥昼”仪式;他们崇拜自然,以“池哥昼”驱傩祭祀,形成原始宗教。商、周以降,受中原傩影响,“池哥昼”面具从植物和兽形向人形迈进。唐以后,“池哥昼”吸收佛、道、苯因素,本由古巫承担的职能出现分化,“池母”面具、表演内容与驱傩舞步也发生新变。Being the particular icons of Baima Tibetan culture,Chigezhou can be traced back a long time ago,but it was difficult to determine the specific time of its emergence given the lack of documentation.Therefore,the paper aimed to explore the long history and the lost contents of Chigezhou by massively investigating and distinguishing varieties of cultural elements.At the end of the primitive society,the original rites were formed on the base of human interference with nature.In the Shang and Zhou Dynasties,the masks of Chigezhou,enormously influenced by the Central Plains Nuo,moved from the form of plants and animals to the form of humans.After the Tang Dynasty,the masks,performance content and exorcism steps of Chigezhou greatly changed on account of absorbing information from Buddhism,Taoism and Benism,and the functions assumed by ancient witches were divided.

关 键 词：白马藏族 “池哥昼”非遗 文化成分 发展史 

分 类 号：G127[文化科学]