【作者】 吴娴；

【导师】 何彦诚；

【作者基本信息】 广西师范大学 ， 外国语言文学， 2018， 硕士

【摘要】 仡佬族作为祖国西南边陲一个古老的民族,素有“地盘业主”之称,他们非常重视祖先祭祀和神灵崇拜,认为万物有灵,崇拜多神,祭之可得福,进而发展出浓郁的祭祀文化。这些祭祀文化主要通过世代口耳相传的祭祀辞来承载并得以世代传承至今。然而,随着当下仡佬语使用人口的急剧减少,作为仡佬族传统文化重要组成部分的古老祭祀辞也正面临着失传的困境。因此,保护和研究仡佬语祭祀辞有着重要的现实意义和学术价值。前人对仡佬族祭祀辞的研究主要集中在社会、文化、人类学以及生态民族学等方面,针对这些祭祀辞的语言结构特征的研究相对很少。作为口头传统的主要形式之一,这些祭祀辞一定具有一些独特的口传语篇结构模式,其背后的传承机制和社会文化功能也同样值得深入探讨。有鉴于此,文章在田野调查的基础上,运用口头程式理论对《供奉财神》、《供奉山神》、《包坟》和《满年祭》等四篇典型的祭祀辞进行重点研究,从宏观结构、平行结构以及重复手段这几个方面对这些祭祀辞的组织结构进行系统的分析,并结合这些结构模式探讨其背后的传承机制和功能动因,旨在发现祭祀辞的形式与功能之间的互动关系,为口头传统研究提供重要个案材料。研究发现,红丰仡佬语祭祀辞普遍存在“最初——发展——结束”这样的模式。在宏观的组织结构模式上,仡佬语祭祀辞因不同类型的祭祀题材而异,日常祭祀类的结构模式是“奉请——描述——祈祷——献酒”,节日祭祀类的结构模式是“奉请——劝说——描述——祈祷——献酒”,丧葬祭祀辞的结构模式是“奉请——评价——描述——劝说——祈祷——献酒”。在微观的句法层面上,仡佬语祭祀辞使用了大量的平行结构以及重复手段。这些组织结构模式、平行结构和重复手段等程式化结构有助于表演者的文本记忆以及现场创作。社会功能方面,作为口头传统,祭祀辞的有效传承达到了记忆,心理补偿,民族文化传承、社会教育以及人际交往的目的。更多还原

【Abstract】 As an old ethnic group,Gelao people inhabit in the Southwest part of China,who has the reputation of “Site Owner”.Attaching great importance to sacrificial rituals and deities,Gelao people believe in deities and ancestors,and they venerate them to receive bliss.As a result,they have developed their unique ethnic sacrificial culture.These sacrificial cultures are transmitted and inherited through oral tradition from generation to generation.Unfortunately,nowadays Gelao language is facing extinction as the number of people who can speak this language is decreasing drastically.As an important part of Gelao traditional culture,the ancient sacrificial rites are thus in danger of dying out.Therefore,it is very urgent and significant to protect and study Gelao songs of sacrificial ritual recitation.Previous researches on sacrificial rites mainly focus on sociology,culture,anthropology and ecological ethnology,but little attention is given to their language structures and features.As one of the main forms of oral tradition,these sacrificial rites must have their unique structural patterns,inheritance mechanism and social functions.Based on first-hand data collected from our own fieldwork and the oral formulaic theory,this paper attempts to do research on four typical pieces of Gelao songs of sacrificial ritual recitation,namely,Worshipping the God of the Fortune,Worshipping the God of the Mountain,Visiting Tomb and Full Year Sacrificial Ritual,providing systematic analyses first on their structure patterns,mainly including macrostructure,parallelism,repetition and parallel repetition,then on their transmission mechanism and social functions.The aim of doing so is to figure out the interaction between their forms and functions,hoping to provide an important case study for oral tradition.Study reveals that,Hongfeng Gelao songs of sacrificial ritual recitation dis play the structure of “initiation–process–end”.From the view of macrostructure pattern,different types have different structures.Namely,the structures of routi ne sacrificial recitation are “invitation–description–orison–libation”,and the struct ures of festival sacrificial recitation are “invitation–description-persuasion–orison–libation”,and the structures of funeral sacrificial recitation are “invitation–eval uation–description-persuasion–orison–libation”.From the view of microstructure,Hongfeng Gelao songs of sacrificial ritual recitation utilize abundant parallel str uctures and repetitions.All these structure patterns,parallel structures and repet itions are formulaic structures,and they form such a fine formulaic system so as to help chanters to remember oral texts or improvise on site.As a form of oral literature,the effective inheritance of these songs of sacrificial ritual recit ation has various functions as memory,psychological compensation,cultural tra nsmission,social education and interpersonal communication.更多还原