“活人坟+竹王崇拜”:口头传说与仪式叙事的关联  

The Tomb for the Living and the Worship of Bamboo King:The Connection between Verbal Stories and Ceremony Narration

作　　者：徐永安[1] 杜高琴 XU Yong-an;DU Gao-qin(School of Liberal Arts,Hubei University of Automotive Industries,Shiyan 442002,China;Department for Students’Work,Hubei University of Automotive Industries,Shiyan 442002,China)

机构地区：[1]湖北汽车工业学院人文学院,湖北十堰442002 [2]湖北汽车工业学院学工部,湖北十堰442002

出　　处：《汉江师范学院学报》2022年第1期19-29,共11页Journal of Hanjiang Normal University

基　　金：2012年度教育部人文社会科学研究规划基金项目“自死窑——中国的老人自死习俗与传说研究”(项目编号:12YJAZH170);2014年湖北省教育厅人文社会科学重点研究项目“城乡民间信仰活动调查及其社会问题对策研究”(项目编号:14D048)。

摘　　要：贵州镇宁蒙正苗族的“活人坟”与汉水流域的“自死窑”,同属于老人自死习俗,本质都是原始灵魂信仰及“神灵转移”观念;活人坟传说是一个具有民族特色的“老人自死习俗传说”的异文类型。活人坟遗迹与有关文献、口述实例,说明这一习俗在蒙正苗族存在并延续到上世纪,并对汉水流域老人自死习俗下限年代有启示;竹(王)崇拜体现于生活中的“供竹祖”、丧礼用竹等仪式,保留了“神灵转移”等原始观念,与活人坟内涵相统一,并存在于活态民俗生活中;将二者作为一个整体构成来看,具有超出对其各自现有认识的新的历史文化价值。The tomb for the living in Zhengning,Guizhou Province and the cave for the living to die alone along the Hanjiang River are the proofs of the old Chinese tradition of leaving the elders die alone,which is derived from the primitive belief in spirit and the faith in shift of spirits.The tomb for the living has its own ethnic color.Based on the documents and oral history,this tradition had been lasting till last century,and we can image when the cave for the living to die alone disappeared.The worship of the Bamboo King is manifested through the rituals like serving the bamboo ancestors,using bamboo in funerals etc.By observing these rituals,we can conclude that they and the tomb for the living belong to the same category,believing in shifts of spirits,but the former is still alive in folk life.If we draw the connection between the two,we could have a new better understanding of each of them and uncover their historical and cultural values.

关 键 词：蒙正苗族 活人坟 竹王崇拜 神灵转移 老人自死 

分 类 号：G112[文化科学]