【作者】 王涛；

【导师】 胡斌； 王凯；

【作者基本信息】 重庆大学 ， 建筑学（专业学位）， 2021， 硕士

【摘要】 “藏彝走廊”是费孝通先生于20世纪80年代提出的一个关于“历史民族区域”的概念,同时也是我国西南、西北众多少数民族迁徙、交流、融合的重要通道。在历史上有关“藏彝走廊”区域范围的问题中,无论其如何变化,走廊的范围始终包含今羌、藏族聚居区。这就说明无论是从历史的角度还是从现状来看,羌、藏族群的存在始终是“藏彝走廊”民族文化交流中不容忽视的一部分。从地理空间位置来看,羌族及部分藏族聚落主要分布在走廊最北端河谷及高山形成的开口处,是走廊南下的第一处民族聚居空间。这里的宗教、习俗、语言等诸多文化要素毋庸置疑成为了把握其它走廊空间文化要素的依据。“白石”作为一种藏彝走廊地区特殊的符号语言,其所蕴含的功能价值与精神内涵往往根据民族及空间场所的不同而表现出不同的差异。在氐羌族群长达数千年的迁徙、征战、交往、融合中,“白石”作为氐羌民族最原始的宗教文化信仰,再经过各民族长达数千年的文化互渗、交融后,逐渐形成了诸族群大同小异的“白石崇拜”文化圈。另外,作为一种传承了千年的建筑符号,“白石”已逐渐成为建筑及村寨文化空间表达中不可或缺的重要组成部分。本文应用考古学、神话学、宗教学、空间人类学、建筑符号学相关理论,以“白石”信仰的产生到“白石”逐渐发展成为各族人民人为建构的物化符号为主线,探讨“白石”作为地区建筑与神圣景观要素的独特价值。本文从四个角度对羌、藏族群聚居区内的“白石崇拜”外在表现进行建筑人类学分析。首先,基于考古学的发现以及民族迁徙的史实,得到“白石崇拜”的空间分布,并在不同的族群与地区形成了不同的表现形式。第二,宗教信仰也是其存在表现差异的原因之一,在原始宗教、苯教和藏传佛教等不同宗教的影响下,羌、藏族群通过建立圣俗边界,将村寨周围的山、林等自然景观定为神圣空间。白石在不同族群的神圣空间中同样呈现出不同的形式与含义。第三,在村寨空间中,根据使用者的不同,又将村寨神圣空间划分为公共与私密性空间,根据“白石”所处环境、功能与需求的不同,赋予其不同的功能与象征内涵。最后,在建筑层面,以皮尔斯《符号学》中对符号的划分(将符号分为图像符号、指示符号和象征符号)为依据,对白石所代表的不同符号的象征意义进行阐述,并通过一种“约定俗成”的稳定关系展示出来。本文以“白石崇拜”的空间表现为线索,以羌、藏(嘉绒藏族)民族为主要研究对象,在“白石”符号形式与象征意义的转化中,试图探讨其在不同空间下的交替变换中所蕴含的功能价值及精神意义。更多还原

【Abstract】 "Tibetan Yi Corridor" is a concept of "historical ethnic region" put forward by Mr.Fei Xiaotong around 1980.It is also an important channel for the migration and exchange of many ethnic groups in southwest and Northwest China.No matter how it changes,the scope of the corridor always includes the present Qiang and Tibetan inhabited areas.From the perspective of the status quo of Yi and Qiang ethnic communication,whether it is a part of Tibetan culture or a part of Tibetan culture,it can not be ignored.From the perspective of geographical location,Qiang and some Tibetan settlements are mainly distributed in the northernmost valley of the corridor and the opening formed by high mountains,which is the first ethnic settlement space in the south of the corridor.There is no doubt that religion,customs,language and many other cultural elements have become the basis to grasp the cultural elements of other corridor space."Baishi",as a special symbol language in the Tibetan Yi Corridor Area,often shows different functional values and spiritual connotations according to different nationalities and space places.In the thousands of years of migration,war,communication and integration of the di and Qiang ethnic groups,"Baishi",as the most primitive cultural belief of the di and Qiang ethnic groups,has gradually formed a similar "Baishi worship" cultural circle after a long period of cultural infiltration and integration.In addition,"Baishi",as an architectural symbol which has been inherited for thousands of years,has gradually become an indispensable part of architectural decoration and cultural expression.Based on the relevant theories of archaeology,mythology,religion,space anthropology and architectural semiotics,this paper discusses the unique value of "Baishi" as an element of regional architecture and sacred landscape from the emergence of "Baishi" belief to the gradual development of "Baishi" into a materialized symbol constructed by people of all ethnic groups.This paper makes an architectural anthropological analysis of the external performance of "white stone worship" in Qiang and Tibetan communities from four perspectives.First of all,based on the archaeological findings and the historical facts of ethnic migration,the spatial distribution of "white stone worship" was obtained,and different forms of expression were formed in different ethnic groups and regions.Secondly,religious belief is one of the reasons for the differences.Under the influence of different religions,such as primitive belief,Bon religion and Tibetan Buddhism,Qiang and Tibetan groups set up sacred and popular boundaries to regard the mountains,forests and other natural landscapes around the village as sacred spaces.Baishi also presents different forms and meanings in the sacred space of different ethnic groups.Thirdly,the village space is divided into public and private places.According to different functions and needs,Baishi in different environments is given different symbolic meanings.Finally,on the architectural level,based on the division of symbols in Peirce’s Semiotics(the symbols are divided into image symbols,indicator symbols and symbolic symbols),this paper expounds the symbolic meanings of different symbols represented by Baishi,and shows them through a stable relationship of "Convention".This paper takes the spatial expression of "white stone worship" as the clue,takes Qiang and Tibetan(Jiarong Tibetan)as the main research objects,and tries to explore the functional value and spiritual significance of "white stone" in the transformation of its symbolic form and significance in different spaces.更多还原