论苗汉文学中祖先崇拜之异同——以《亚鲁王》和《你在高原》为例  

The Ancestor Worship in Miao and Han Literature——Evidence from Xiud Yax Lus Qim and You Are in the Highlands

作　　者：姚亮 罗绂文 Yao Liang;Luo Fuwen

机构地区：[1]深圳技术大学汉语国际教育中心,深圳518118 [2]贵州大学哲学学院,贵阳550025

出　　处：《清华大学学报（哲学社会科学版）》2022年第2期97-102,214,215,共8页Journal of Tsinghua University(Philosophy and Social Sciences)

基　　金：国家社会科学基金重大项目“世界苗学通史”(15ZDB113)。

摘　　要：《亚鲁王》和《你在高原》作为中国文学中关于祖先崇拜书写的典型文本,共同点是显而易见的,然而其中的差异并未引起学界的足够关注与重视。汉族文学中的祖先崇拜已经现世化为“慎终追远”之“远”的逻辑起点——当下现实生活中的家族长老,以血缘关联为纽带,以时间为线索,一代代地向上追溯,试图找到共同的终极性的血缘之“根”。这一家族长老系列既是现实中有限性世间凡夫,也是终极世界的象征性精神符号。苗族文学中的祖先崇拜则保留了原初宗教信仰本色,以信仰为逻辑起点,祖先神在彼岸的神圣世界,与祖先的连接保证了当下生命存在的鲜活价值。这种差异的根源在于经济、文化和政治对祖先崇拜的信仰内核影响程度之别。Xiud Yax Lus QimandYou Are in the Highlands, as typical texts about the ancestor worship in Chineseliterature, obviously have something in common, but the differences have not attracted enough attention in academic circles. The ancestor worship in the Han literature starts from the family elders in reality, takesthe blood relationship as the link and the time as the clue, traces back to the very beginning generation bygeneration, and tries to find the common ultimate root of blood relationship. This series of family elders arenot only mortal human beings in the real world, but also spiritual symbols in the ultimate world. Theancestor worship in the Miao literature retains the original religious belief as the logical starting point. Miaopeople believe that the ancestor gods are in the sacred world and the connection with them ensures the valueof the mundane life. The root cause of this essential difference lies in the influence of economy, culture andpolitics on the religious core of ancestor worship.

关 键 词：祖先崇拜 《亚鲁王》 《你在高原》 苗汉文学比较 文化遗产 

分 类 号：I206[文学—中国文学] B933[哲学宗教—宗教学]