前言:中文期刊网精心挑选了文化和习俗的关系范文供你参考和学习,希望我们的参考范文能激发你的文章创作灵感,欢迎阅读。
文化和习俗的关系范文1
Acknowledgments
This thesis concludes my postgraduate study in Henan Normal University. I would like to express my sincere appreciation to the professors in the College of Foreign Language, whose preciseness and strictness set a good example for me in the future academic career. I felt gratitude especially goes to my supervisor , Guo Yingzhen ,whose illuminating instruction and endless assistance have greatly conduced to the accomplishment of this thesis.
I’m also very grateful to the teachers who have taught me in various ways during the course of my study for the bachelor’s degree.Especially I would like to thank Professor Guo Yingzhen and other professors in the Faulty of Foreign institution who inspired me a lot.
Last but not least, I contribute this article to my dear family for their help during my college life.
摘要
翻译是一个复杂的过程,对于文化翻译尤其如此。一般来说,翻译涉及语言以及文化。译者应该知道外国文化以及文化自己的人民。此外,译者应连续比较两种文化之间的等价获得意义。翻译的主要任务是翻译源语言到目标语言。如何消除不同文化之间的语言障碍,如何传达源语言的意义的重点到底是不同国家的人。本文说明了不同文化的影响已经在翻译。文能从不同的方面分析:如思维的差异,心理学的文化之间的差异,不同的宗教、环境和生活环境不同的人,等等。
翻译是一个复杂的过程,它是关于文化翻译尤其如此。一般来说,翻译涉及语言以及文化。译者应该知道外国文化以及文化自己的人民。此外,译者应连续比较两种文化之间的等价获得意义。翻译的主要任务是翻译源语言到目标语言。如何消除不同文化之间的语言障碍,如何传达源语言的意义。本文说明了不同文化的影响已经在翻译。文能从不同的方面分析:如思维的差异,心理学的文化之间的差异,不同的宗教、环境和生活环境不同的人,等等。
关键字:翻译;文化意识;文化和思维;文化差别;习语
Abstract
Translation is a complex process, especially when we translate the cultural text. Generally speaking ,translation involves language as well as culture. A translator should know foreign culture as well as the culture of his own people. Moreover ,a translator should make continuous comparisons between the two cultures for getting the equivalence meaning . The major task of translation is to translate the source language to the target language How to get rid of the language barrier between different culture, how to convey the meaning of the source language exactly is the focus of the people in different countries. This thesis illustrate the influences of different cultures have upon translation. Wen can analysis it from different aspects: such as the difference of thinking, the psychology of culture, the difference between different religion, the environment and living surroundings of different people, and so on.
Key Words: translation; the consciousness of culture; culture and thinking; cultural difference; idioms
Table of Contents
Acknowledgments I
摘要 II
Abstract III
Table of Contents IV
Introduction 1
PART ONE THE CONCEPT OF TRANSLATION AND CULTURE 2
1.1 The concept of translation 3
1.2 The concept of culture 5
PART TWO THE FACTORS WHICH INFLUENCE CULTURE 7
2.1 Religion 7
2.2 The psychology of culture 8
2.3 The way of thinking 9
2.4 different ways of life 10
2.5 Geographical environment 14
2.6 Geographical environment 15
PART THREE BETWEEN CULTURE AND TRANSLATION 16
CONSLUSIONS 18
Bibliography 19
Introduction
This article contains the concept of translation and the concept of culture. The aim of translation is to making communication. Human’s social development and process need translation and human’s social development and progress should make communication between different nations, and during the process of communication, translation is indispensable. Translation, as an cultural phenomenon, thinking activity, related to the era and social background all in all. Translation is to render the meaning of a text into another language in the way the author intended the text. Translation is an art that involves the re-creation of a work in another language for readers with a different background. Culture is a very broad concept, to give it a rigorous and precise definition is a very difficult thing. Many philosophers, sociologists, anthropologists, historians and linguists have been trying to define the concept of culture from the perspective of the respective discipline. However, so far it still has not have a recognized and satisfactory definition. According to statistics, about "culture" at least, it has more than two hundred kinds of different definition. Broadly speaking, culture is a social phenomenon, which is the creation of the products for a long time. But it is also a kind of historical phenomenon and is the social history remains. Rather, culture refers to a state or national history, geography, local conditions and customs, traditions, lifestyles, literature and art, behavior standards, way of thinking, values, etc. When we translate something, the background of the culture and the background of history should be considered. The relation between culture and translation is very close in a great extent. In this context, we analysis this problem from different aspects: the way of thinking, the psychology of thinking, and the customs and habits in different nations. If the background of culture and history is ignored, the truly meaning of the context will be lost.
PART ONE THE CONCEPT OF TRANSLATION AND CULTURE
One linguist in China has said: “what is the most difficult thing during the process of translation , it is the differences between two cultures.” Nida has mentioned this too: “translation is the communication between two different cultures.” And we can not ignore the importance of the background of culture and the background of history if we want to translate a piece of text which contains the information about culture or some thing else. When translating some thing, mastering the knowledge of culture and history is indispensable. There are too much factors which can influence the culture of the source language.
Zhu Guangqian, one writer in modern times, thinks the associate meaning is the most difficult thing when we translate one language into another language. Because in the dictionary you can not find the truly meaning under a certain context.
But for literary study, it is one important factor you can not ignore. This requires us to know the custom and habit of the country we want to translate the language of it. Or we will find we do not know how to translate when we are given a piece of text. We can take a poem as an example. For example the poem:
《静夜思》 “窗前明月光,疑是地上霜。举头望明月。低头思故乡。”
Using English, we can not convey the essence of this poem without the background of old Chinese and the thought when the author write this poem. And there are so many versions of it. For instance:
(1) In the still of the night : I descry bright moonlight in front of my bed. I suspect it to be hoary frost on the floor. I watch the bright moon, as I tile back my head. Yearn, while stooping, for my home land more.
(2) A tranquil night: before my bed I see a silver light, I think the ground is covered with hoar frost. Raising my head, I find the full moon bright; and bowing down, in thought of home I’m lost. And there are lots of other versions translated by other translators. No matter which version , the emotion of the author must be considered, or they will ruin the essence of the poem. Tyler, one anthropologist in England, whose book primitive culture raises the concept of culture and describes it as “culture is a kind of complex abilities and habits, which includes knowledge, faith, art, moral, law and custom”. Thus we can know the wide coverage of culture, it is a complex system. Language, as a component of culture, reflect the phenomenon of a resourceful culture.
Translation is so difficult as language reflect the culture, which conveys to much cultural content and limited by culture. Once language entered the human’s life as a tool of communication, the problem of cultural connotation and the ability of express something will arise. This not only requires the translator master the knowledge of bilingual ability but multilingual ability, especially they must know the consciousness of two different culture, religious culture and the geographic features, the historical customs and traditions, the process of forming culture, etc. For these factors, the language cultures of different nations reflect their own national features and the background of the nation.
1.1 The concept of translation
There are many different definitions of translation, in The Oxford English Dictionary it means “to turn from one language into another ”. Or recreating according the original text. Webster’s Third New International Dictionary of the English Language gives us the definition of translation is “to turn into one’s own or another language”. While the definition in Columbia Encyclopedia is that translation is the art of recomposing a work in another language without losing its original flavor. “Translation is the replacement of textual material in one language by equivalent textual in another language.(J.C.Catford, 1994)”. “Translation consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style. (Eugene Nida, 1969)”. Translation is an old and young work, which come into exist since the old times and it becomes so hot in modern times.
Translation is the need of human’s development and progress. The concept of translation can be defined from two aspects: broad sense and narrow sense. Generalized translation refers to the language and the language, language variation and language variants, such as language and nonverbal code conversion which convey the basic information. Extension of the concept is quite broad, including his translation between different languages, translation between language variation, language and other symbols of the communication conversion, etc. The contents of translation rules only emphasizes the "basic information", does not emphasize "completely loyal". Some translation theorists put forward the understanding and translation theory, so the language and thinking are also included in the general translation.
Narrow sense translation is a linguistic activity, which is a kind of language to express the content of the faithfully expressed in another language. This definition emphasizes "translation is a language activity". The nature of translation determines the narrow sense ,which indicates that it is a human’s communicative approach in language communication, which emphasis on "one language to another language",which ruled out unification between different variants of translation between languages, which emphasis on "faithfully", avoiding the confusion of the translation and interpretation or rewrite. For example:"Sent someone to Coventry" refers to “reject someone”. The Coventry is a small town in UK, where the people hate soldiers very much, so when the soldier
was sent after Coventry, there will be people from the group. Look at this sentence “1 will be with you from the egg to apples”, if translated into "I will eat eggs and apples with you”.It sounds obviously puzzling. Be translation should "I will always be with you"? This is because "in the west, people always eat eggs, bread and drink milk for breakfast, and finally a dish always ended up with desserts including apple". Then, from the egg to the apple, from dawn to dusk, from the beginning until after the most. Again, such as, "fishery occupies an important position in the British Isles, so that the British fish (fish) is commonly used to represent all kinds of people, poor fish (poor), a strange fish (eccentric)". If the translation were translated into the big fish, small fish and poor fish, can every person can really understand the meaning of it, sometimes may even make a joke.
Translation is not simply a matter of seeking other words with similar meaning but of finding appropriate ways of saying things in another language. Different languages, may use different linguistic forms. Translation is also the social and psychological activities. One should be familiar with one’s own culture and be aware of the source language culture before the attempting to build any bridge with an alien culture that requires that its message be conveyed in anything but a alien way. That culture expresses its idiosyncrasies in a way that is “culture-bound”cultural words, proverbs and of course idiomatic expressions, whose origin and use are intrinsically and uniquely bound to the culture concerned. So we are called upon to do a cross - cultural translation whose success will depend on our understanding of the culture we are working with.
1.2 The concept of culture
In dictionary the definition of it is the quality in a person or society that arises from a concern for what is regarded as excellent in arts, letters, manners, scholarly pursuits, etc. Or a particular form or stage of civilization, as that of a certain nation or period. Or the development or improvement of the mind by education or training. Or the behaviors, beliefs or characteristics of a particular social, ethnic, or age group.
Culture is a very broad concept, to give it a rigorous and precise definition is a very difficult thing. Many philosophers, sociologists, anthropologists, historians and linguists have been trying to define the concept of culture from the perspective of the respective discipline.
However, so far it still did not have a recognized and satisfactory definition. According to statistics, about "culture" at least, it has more than two hundred kinds of different definitions. Broadly speaking, culture is a social phenomenon, is the creation of the products for a long time. But it is also a kind of historical phenomenon, is the social history remains. Rather, culture refers to a state or national history, geography, local conditions and customs, traditions, lifestyles, literature and art, behavior standards, way of thinking, values, etc.
About the relationship between translation and culture, Bassnett think the relation between culture and translation is the relation between the body and heart., culture is the body, language is the heart. As surgeons do surgery can't ignore the body surrounding tissue, the translator can not ignore the factors of culture when they translate some material. Hatmi and Mason believe that translation is a dynamic communicative process, the translator should not only understand two languages themselves,they should have two more cultural horizons, the translator should be acted as the role of the coordinator (mediator) between the original author and the reader .
Anyhow, the translators emphasize the cultural factors of translation scholars stressed. The translator should be familiar with two cultures, introduce the primitive cultural factors in the translation activity. Whether translators' understanding of the original is correctly or not, largely depends on his understanding of the culture, the success of translation, is mainly related to culture .
PART TWO THE FACTORS WHICH INFLUENCE CULTURE
2.1 Religion
Everyone knows, Bible plays the role of the source in western’s life. Some statistic shows most Americans still have faith in the church. The British law protects religious freedom. Everyone has the freedom to believe any church, or not to believe any religion at all. There is no interference from the state or the community.
Most of the world’s religions have followers in Britain, but the majority of the British people believe Christianity. The first Christian church was established at Canterbury in 597. While the Chinese are under the influence of Confucian School in great extent. Though the Buddhism, which spreads very well in China, is till a polytheism. This is different from westerners’ religious faith.
In China, people have faith in the Buddhism and Taoism, so there phrase arises, such as “YuDi” “FoZu” and so on. While the westerners have faith in Christian, so there arises the word “God”. In Chinese, “谋事在人,成事在天”, In English there are two different versions, (1) “man propose, heaven disposes” or “man dropose , god disposes”. Their difference lies in the different translations of the word “天”。“天”has the strong color of Buddhism and Taoism. While the word of “God” has the oblivious color of Christian. The latter translation version is easy to understand and accept for the westerners, but can not convey the essence of connotation of it in China. The religion has great influence on English, it expresses in such phrases as “It is in God’s hand”(听天由命), etc.
When translation, it is very necessary for us to master the basic knowledge of religion. We can take the example of “临时抱佛脚”. If we translated it into “to embrace Buddha’s feet in one’s hour of need”. It is very eccentric for the westerner. Why we need to embrace the Buddha’s feet sometimes? What is the use of this strange act? If we can deal it a little, it is another meaning for the westerner. We can translate it into “to embrace Buddha’s feet in one’s hour of need ----seek help at the last moment”. So the westerners always say “God” “Holy” “Goddess” etc. While we Chinese choose to take the Heaven as our faith. This truly gives us another example of the different religious belief.
Religious culture is an important part of human culture, which is made up of ethnic culture which is formed by the religious beliefs, awareness, etc. Fang Wenhua thinks different religion penetration and melt in their own language to express, only a deep understanding of many of the differences between Chinese and western culture, unique cultural connotation of understanding language, to avoid wrong translation, mistranslation, making the translation really play the role of cultural exchange. Chinese culture is extensive and profound, has a long history, in China's traditional culture, owing to the popularity of Taoism and Buddhism, there are many "the jade emperor, the view sound, bodhisattva." terms. Westerners believed in Christ thought that god created everything, many religious "god, the bible, the church, nuns," and other words.
2.2 The psychology of culture
As different nations use different language, and their history and culture are different too. So during the process of development in every nation, they formed their own national features owning to the unique historical background and cultural background. It is very important for the forming of a nation’s psychology state. The difference of history and culture mainly reflect on the aspect of some history stories , many taboos and preferences, and so on. We can take the number of “9” for an example, the number has special meaning in the culture of China, no matter in old times or in modern times, for it stands of the high position-- “jiujiu gui yi--the meaning of ruling the world”. While most Chinese do not like the number of “4”, for the pronunciation of it is similar with the pronunciation of “死--which means death”, especially in the number Of telephone, most people do not like the number “4” ended as the ending. As for another number “8”, which have the similar pronunciation of “发--which means fortune”.
While in the eyes of the westerners’, “4” “8” “9” is only the common signs, which do not has special meaning. As we all known, “13” is a bad number for the westerners, which means bad luck. So the number are absent in the daily life. Especially, the number of seat, the number of the floor, and so on. But in China, this number do not have this kind of meaning. For the cultural connotation of these nonlingual words represent, the translators can understand and translate them well after knowing the historical culture of every nation.
When talking about Chinese culture, people always come to the word “龙”. Because in old times, the emperor always describe themselves as “龙”,which is a symbol of “God”, which can consolidate their power, nation and land. But for the westerner, “龙” is another symbol, “a large fierce fabulous animal with wings and a long tail , a crested head and big claws, that can break the outfire ”. So it is very strange for the westerner to see the meaning the dragon. And they will not wish their children to be the Dragon. So to avoid misunderstanding the word of dragon, we can translate the phrase “望子成龙” into “long to see one’s child succeed in life ”.
2.3 The way of thinking
Different district, different physiology, different psychology and the difference of culture will form different ways of thinking, especially the difference of culture decides the way of thinking in great extent. When translating, the translator must know the the barrier of the different culture and overcome it , then grasp the two different thinking moods. The Chinese will take a whole thing as a organic part. While the westerner are good at logical thinking, they will take the whole thing into different part. The difference between Chinese doctor and western doctor can illustrate this point very well. Chinese doctor emphasize the measures according the whole symptom. While the western doctor emphasize headache is an illness, foot ache is another disease, they will separate the whole thing into different part.
2.4 different ways of life
Different ways of life influence on translation: from the history tradition and the real life, China has a long history of farming life, which formed the “farming”in Chinese is traditional, and is associated with the large number of idioms. If we meet the Chinese,they will ask "eat?" And according to the tradition of western English habits. They often talk about the weather.So we can only translate it into “how do you do” or “hello”.
Three different influence of custom on translation in social life and cultural exchange, different countries will be formed in the process of its peculiar customs. The differences of English custom is various, such as in the attitude to the dog, the dog in Chinese is commonly used to describe the bad things, such as "evil, a coward, bailiffs, brutal and cold blooded" etc.The British people usually use “dog” to express good meanings. however, they often be used to describe people, such as "lucky dog" (lucky), "top dog" (VIPs), "love me, love my dog" (love me, love my dog). Again, such as, "dead and marriage", if we translate them into "weddings, funerals," is inappropriate. Chinese symbol red festival, when they get married in red color, and the funeral to wear white, so the Chinese idiomatic "red" said "marriage", "white" means "death". Westerners, however, think the white represents purity, loyalty, bride wears white,when there is a funeral they should wear black. So "funerals" is not accurate for people in British or American. And there is another example, when talked about dragon. British people often takes it as an bad word. They often refer it as “evil” or something related. But for our Chinese, we thinks that dragon is our ancestors. So they are totally different between our Chinese and the English.
Historical allusions in different countries.They have different influence on translation between English and Chinese.Two languages have been formed by historical allusion, language acquisition. These idioms simple structure, profound, often come from a single literal meaning to understand and translation. Such as "meet one's Waterloo” means totally failure for somebody in western countries.But in Chinese we cannot understand this phrase without the background it concerned.And there is another example.”一个臭皮匠,顶个诸葛亮”, they can translate it into “three cobblers equal to Zhu Geliang -----the master mind”. When we translate it, if we don’t consider the background in China, the westerners even don’t know what is Zhu Geliang. Let alone the truly meaning of the sentence. In western countries , they don’t know the truly meaning of the sentence for the deficiency of cultural background. However, in China, even a little child can understand it with his mind abstracted.
Chinese and English, two languages are produced in different cultural background. This will lead to two languages existed in the expression of difference it the views of people. To deal with the culture differences during the process of translation, we should focus my mind on the two cultures, comprehension ability. We should also improve our cultural accomplishment. To overcome the differences between Chinese and western culture in the translating process into obstacles, make the translation vivid as possible.
Understanding the meaning of the original text while translating is not simply a matter of understanding. The language is a component of the culture, which is affected and limited by culture. In the course of translating, whether the translator has the right understanding or not, depends on his knowledge of the relevant culture to a great extent. For a translator, without the comparison of two culture, whether he can understanding the spoken and written language well is unimaginable. That is why we say, “learning a language is kind of learning the culture and habit of the country where the language is spoken”. So long as we study the culture behind the language during the process of studying a language, a large amount of culture information can be transmitted equivalently. These are comparatively simpler in translation.
Besides similarities, there are also many differences between two cultures, which from the most difficult part in translation. We must keep in mind that translation is a cross - cultural activities. When we face an original text, it may be well written, attractive, tempting and aesthetic. But if one does not know the difference between two cultures, it would be rather difficult for him to achieve the same effect in the translated work.
National culture and long history and develops with the time. Although they are very short sometimes ,their significance is far-reaching. However the thinking modes of different notions are very different sometimes . We need to make some conversion while translating the idioms.
路遥知马力,日久见人心。 A long road tests a horse’s strength and a long task proves a man’s heart
飞流直下三千尺,疑是银河落九天。Down it cascades a sheer thousand feet, as if the Silver River were falling from Heaven!
树倒猢狲散。 Once the tree falls, the monkeys on it will flee helter-skelter.
穷棒子闹翻身,是八仙过海,各显其能? The way we poor folks try to emancipate ourselves is just like the way the Eight Fairies crossed the sea each displaying his own talent......Note: The Eight Fairies are the eight immortals of Taoism in Chinese folklore.
成也萧何败萧何 To meet one’s Waterloo
逼上梁山 Watergate Scandal
杀手锏 Lame duck
一个和尚挑水吃,两个和尚抬水吃,三个和尚没水吃。 One boy is a boy, two boys half a boy, three boys no boy.
杀鸡取卵 Kill the goose to get the eggs.
鱼米之乡 Milk and honey
青出于蓝而胜于蓝 The master is surpassed by the apprentice.
贪字变贫字 Grab all, lose all.
人不可貌相 You can not judge a horse by its saddle.
As for the ways of cohesion, English will choose hypotaxis, namely in the syntactic form using the connection words connect sentences or causes; While Chinese intentions Darataxis, which depends on the sense of cohesion rather than relying on connectors. English grammar is quite closely, pay attention to hypotaxis, precise shape. Each sentence, paragraph or paragraphs usually consists of some function words and some specific phrases, clauses. These features can represent different function or a word or phrase ideas, such as cause and effect, comparison, concessions, conditions, twist, etc. Each clause in complex sentences, distinct, clause must be guided by the subordinator. In the compound, coordinate clauses are usually connected by some punctuation marks. As we all know, Chinese is heavy parataxis, regardless of primary and secondary relationship between a lot of sentences or clauses, only through meaning for cohesion. There are some sentences which we can compare them with each other.
It is so cool that we decide to go out for a walk. 天气凉爽,我们决定出去散步。
Where there is a will, there is a way. 有志者事竟成。
The difference between the overall thinking and inpidual thinking. Chinese culture emphasizes the overall thinking pattern no matter in old times or modern times .Harmony and unity is good embodiment of thought.
So, In Chinese as the main body of the behavior subject, often omitted, is often said that without the main clause. But western culture is different, which emphasizes the opposition of subject and object. In the embodiment of the language is what is called a subject-predicate two points. In addition to the imperative sentence, every English sentence should have a subject, or the sentence is incomplete. In the english-Chinese translation, therefore, for many Chinese sentences we need to according to the specific context for them to add the subject. There are an example of it: “眼看天就要下雨,又没有带雨伞,都很关着急,真不知该去哪里。 It is raining; we do not have no umbrella with us. We are all worried about it, because we do not know where to go at the moment ”.
We can see that the original words of description is not a word which can be made as the subject. But here, according to the context and context of the specific environment, when we translated into English, adding “ it “ and “ we “ as different clauses of the subject, so it make the state of the person’s mind be in harmony with the environment at the time, and totally reached the realm of "harmony between man and nature". After added the subject, which is in conformity with the English sentence --it must have a subject requirements. Also, it is in line with the European and American culture known as the separation of the subjective and the objective mode of thinking. The whole structure of the target language is complete and distinct.
2.5 Geographical environment
As we all known, England is an island country, more than one thousand kilometers from south to north and 500 kilometers from east to west. Its coastline runs about ten thousand kilometers, making it one of the countries with a long coastline in the world. In Britain no place is over kilometers away from the sea. British people are sensitive to privacy and they do not like to talk of personal affairs such as money, wage, age, or wealth, but they are fond of discussing the weather. Sometimes they even argue heatedly over what the weather is going to be like. Perhaps it is nothing more than a habit.
The weather in England is changeable, even the weather is raining at most times. Britain has a maritime climate and changeable weather. So the people in England have special feelings about the weather and then they want to talk the weather when they meet each other. There are some examples: “a lovely day. Is not it ?” “What is the weather like today?” and so on. This is the common phrase they use when they meet. And England is a typical maritime nation. So there are a lot of idioms and phrase about the ocean. While the land of China is interior. The resource of culture have relation with the farmland and the Chinese have a special feeling with the land. For example: we can express spend money very quickly and without limited. In English, we can say “spend money like water”. And in Chinese, we can say “挥金如土”.
2.6 Geographical environment
Geographical environment has great influence on climate. At the same time, geographical environment have great influence on the the language or clause used by the local people. For example: in Chinese culture, "dong feng" is "spring wind", summer often and intense heat relates in together, hot "scorching sun" is often used to describe the summer. And British in the western hemisphere, north temperate zone, oceanic climate, report message but is west wind in spring, a famous poet Shelley's "ode to west wind" is the song of spring. The British summer is a pleasant season, commonly used "lovely, gentle, beautiful" to describe.
PART THREE THE RELATION BETWEEN CULTURE AND TRANSLATION
Different nationalities in greeting, appellation, thanks, compliments, apologies, farewell, phone calls etc are different. Customs is with corresponding national characteristics. As Chinese people meet each other , they often say "hello" to each other or "where are you going?" , "what do you do?" or "have a meal?" and so on. In Chinese culture, these words do not have any meaning. these words is just a courtesy meet, a way of greeting. For westerners, however, it is sensitive to this kind of problem. Because in their view, it is a purely private matter, which can't be casually asked. Meet greeting, like that in the western world should do according to the specific circumstances corresponding culture conversion, convert in English idioms, such as "Hi!" , "Good morning" or "How are you?.
In terms of title, and allegations of a concepts in different languages have different application scopes. This is also decided by beauty, such as different cultural background. Because Chinese pay attention to the concept of family and the system of family is very big, so the system becomes more developed to distinguish different relations between family members. Like “sister”, “brother” and “sister” and “brother”, they are distinguished clearly between the lines. In western countries because of focus on so-called nuclear family, so family members is not too much and appellation vocabulary is not rich. Sister and brother in English can be respectively used to say sister and brother and sister and brother. So many Chinese feel they don't understand about this appellation very much. In many cases, the translation of this kind of text must be quoted so as not to cause misunderstanding. Also Cousins is also not the same in both English and Chinese kinship terms, all require that we should be careful in Chinese and foreign communication, so that communication can be re-scheduled accordingly.
To sum up, a kind of language is the product of this kind of specific culture. In cross-cultural communication, the "cultural conflict" (culture shock) phenomenon is inevitable. However, if you want to overcome these conflicts , it may be very difficult in a short time. Because taking a language from the surface meaning to all of the ingredients in the symbolic meaning by translation all accurate expression is almost impossible. Translation of translatability is restricted by many factors, like differences in people's thinking, the different culture and regional culture differences and so on. In the process of translation, therefore, how to deal with the cultural factors becomes the translator is very important task. As a responsible for the translator, the translator should be able to accurately grasp the cultural meanings of the original, if necessary, to the original because of the cultural background in translation properly, for easy to make readers misunderstanding in the alien culture concept to make the necessary clarification, which can help the readers across the cultural pide, to achieve the best understanding.
CONSLUSIONS
All in all, any translation can not be separated from culture. Culture is a complex collection of experiences, which includes history, social structure, religion,traditional customs and everyday usage. This is difficult to comprehend completely. Especially in relation to a target language, one important question is whether the translation will have any readership at all, as the specific reality being portrayed is not quite familiar to the reader. Whether the translator can express the original meaning or not depends on his understanding of the relevant culture to a great extent. For a translator, it is impossible for him to do so if he does not possess the knowledge of the two cultures. Cultural transfer requires a multi - pronged approach. It is concerned with the author’s relationship to his subject matter and with the author’s relationship to his reader. These should be reflected in a good translation. The translator has to transmit this special cultural quality from one language to another. So we should pay much attention to the relationship between culture and translation when we are doing translation.
Bibliography
“Translation and Culture”, Translation Journal C. Thriveni, Volume 6, No. 1 January 2002
Translation Journal Gabe Bokor, Volume 5, No. 4 October 2001, “Translation and International Politics”,
Translation Journal Mathieu Guidere, Volume 5, No. 1 January 2001, “Translation Practices in International Advertising”,
Translation Journal Nida, E. A. “language, Culture, and Translation”
EDWIN GENTZLER 当代翻译理论. 上海外语教育出版社.
冯庆华. 汉英翻译基础教程. 高等教育出版社, 2008: 3--5.
冯庆华. 英汉翻译基础教程. 高等教育出版社. 2008: 350--360.
胡庚申. 翻译与跨文化交流. 嬗变与解读上海外语出版社. 25-26.
李青新. 英汉汉英翻译教程. 翻译技巧与误区评析. 北京出版社. 45-47
来安方. 英美概况. 河南人民出版社 2004: 5--9
孙迎春. 汉英双向翻译学译林. 济南山东大学出版社. 2001: 74-76.
王逢鑫. 英汉文化. 北京大学出版社. 2004: 48--69.
文化和习俗的关系范文2
再如,我们都知道,在我们中国传统的文化制度中,对于“堂兄”“堂弟”“堂姐”“堂妹”“表哥”“表弟”“表姐”“表妹”这些源于父母两支不同血脉的八种平辈关系,以及“姑父”“姨父”“舅舅”“叔叔”“伯伯”这五种血缘关系的亲属都有着相当严格的区分,可是在英语的文化传统习俗中却只是将其简单而笼统地称之为brother,sister,cousin或uncle。这种源于传统文化的区别形成的语言表达差异,是不同民族之间沟通交流的很大障碍。就以上面的亲属称谓为例,其实在中国传统的家庭中,其最主要的核心关系是以父子血脉为尊的一种血缘习俗,深受这种传统习俗影响的东方民族,将父系亲属放到至尊的位置,因此,为了能够更好地区分这种血脉上的差别,在中国传统家庭亲属的称呼上就产生了这样细致的分类。
可是在西方的文化习俗传统上,特别是在英美等国家的传统文化中,没有像中国家庭这样多的错综复杂的亲缘关系,只有最为简单的夫妻关系来作为一个家庭最主要的核心关系,因此,西方人的观念中根本就没有必要去那么细致地区分其他各种亲属关系。这样也就难怪国外那些翻译家们在翻译我国古典名著《红楼梦》时,为了其中错综复杂的各种亲属称谓而绞尽脑汁。还有我国著名京剧《沙家浜》中的阿庆嫂,在翻译时曾为有些人直接翻译为SisterAqing,在我们中国传统的称谓中,“嫂”是指嫁给了自己兄长的已婚女子的称呼。可是在英美等西方的民族文化中,sister这个单词的含义除了“姐妹”以外,还有一个意思是作为修女的一种称呼来运用的,这样的翻译就使源语言与目标语言之间的文化沟通有了很大的差距。
传统习俗文化对中西方文学作品翻译的影响
首先,我们来界定一下何为“习俗文化”。根据《汉语大辞典》中的定义,习俗文化,就是指那些贯穿于人们日常社会生活以及交际活动中的,源于不同民族风俗习惯而在历史发展中形成的文化习惯。这种源于不同民族生活习俗积淀下来的不同的社会风尚、伦理习惯,往往会使翻译者在翻译时较难准确地传达出这种来自民族习俗的内在含义。例如在法国的习俗文化中认为,男性与女性之间亲吻嘴唇,就意味着可以同床共枕相拥而眠了。因此,为了在翻译中尽量照顾到这种不同的民族习惯,以防伤及目标语言国家的民族风化,译者在翻译英语文学作品的时候,就将英国文化习俗中的接吻,翻译成法国文化习俗中能够接受的、与其意义相当的拥抱。像这种与作品原文有所差异的翻译策略,其实并不能够真正传达出源语言文化习俗的风貌。
而在英汉翻译中,最典型的习俗差异是这两个民族对待某些动物的不同态度,以及在这不同态度背后蕴涵的深层的文化习俗内涵。例如在中国人的习俗文化中对于猫的喜欢是十分鲜明的,因此,我们就常常用“馋猫”来比喻那些有点小可爱的喜欢吃东西的人物对象,这其中含有了很大程度的亲昵成分。可是在西方的习俗文化中,cat则是用来喻指那些“包藏祸心的女人”的,这一源于习俗文化的差异,使我们在进行英汉翻译时,不得不慎重考虑。在汉语的习俗文化传统中,“山羊”是个没有任何情感色彩的中性词,可是在英国人的文化习俗中,goat这个词却有“色鬼、不正经男人”的含义。也正因如此,我们国家出口到西方英美等国的五羊牌自行车,遭遇了空前的冷落,不管是男式的还是女式的,都乏人问津。
我们再通过一个笑话的翻译来说明不同民族国家之间习俗差异导致的语言文化障碍:Alittlegirlatherfirstchurchweddingsuddenlywhisperedloudlytohermother:“Mummy,hastheladychangedhermind?”“Why,dear,whateverdoyoumean?”Hermotherasked.“WellMummy,shewentuptheaislewithonemanandcamebackwithanother!”在这个笑话中,最后一句直接翻译成“和一个男人走上礼坛,和另一个男人走下来”。这句话是这个笑话理解的关键之处,需要对英美文化的婚礼习俗有所理解才能够真正品味出其中的含义所在。在西方婚礼的传统习俗中,新娘是由自己的父亲牵着手带到婚礼的神坛,然后在神父的祝福声中将新娘亲手交给新郎。因此,在翻译中假如译者并不深谙西方的婚礼传统习俗,就有可能产生这种因习俗文化传统而导致的理解差异,而真将这句话理解成了新娘在婚礼过程中换了两个男人,这样就根本谈不上幽默的品味与欣赏了。
就如每个人都有自己的爱好一样,每一个民族、每一个国家都有自己独特的、风姿绰约而又为本民族所标榜的饮食文化。我们汉语中的“甲之熊掌,乙之砒霜”这句民间俗语,翻译成英文就成了“Oneman’smeatisanotherman’spoison”。这种翻译时单词意义上的差异其实恰恰反映的是这两个不同民族在饮食文化上的差异性存在。还有例如西方人在形容某一个地方人很多、非常拥挤时,常用这样的句子来表达“Itwaspackedlikesardines”,根据字面的意思翻译成汉语就是“塞得像沙丁鱼罐头一样”。而同一是形容人多拥挤不堪,我们中国人则常用“人多得像下饺子一样”来形容。
曾经有人认为在翻译类似于这样的句子时应该采用同化的翻译策略,因为在西方民族的饮食文化中没有“饺子”这种独具中国特色的传统食物,而在中国人的饮食文化中,对于“沙丁鱼罐头”这种食物知道的人也寥寥无几。不过,随着改革开放的深入发展,不同民族不同国家之间的文化交流的平台日益增多,因此,沙丁鱼罐头这种原本属于西方民族饮食传统中的食物也进入了中国人的视野并逐渐被中国人所熟悉、接受,而“饺子”这种蕴涵着中国民俗传统文化的食物,在两国各方面的交流中也逐渐被别的民族国家所熟悉并接受。这样,在进行英汉翻译时,我们就可以直接翻译,将这种具有东方民族传统习俗的饮食文化直接转达给英国读者。这种习俗文化上的交流,促使各自的民族文化超越了国家民族的界线达到一种大同的效果,进一步增进了两国文化的相融。
结语
文化和习俗的关系范文3
关键词:傈僳族;传统文化;森林
中图分类号:G122文献标识码:A文章编号:16749944(2013)10026403
1引言
傈僳族主要居住于怒江、金沙江和澜沧江流域的高山峡谷中,生产方式以山区耕牧经济为主,采集和狩猎为辅[1]。傈僳族在与大自然斗争的历史长河中形成了各民族特有的文化,为了自身的生存和发展,他们积累了一套适应当地自然环境条件的具有朴素的可持续发展意识的传统文化知识。有山就有林,有林就有少数民族村寨,傈僳族与森林结下了不解之缘,他们的衣食住行都与森林有着密切的关系,他们从森林中获取自己生产、生活资料,他们崇拜自然、利用自然、适应自然。傈僳族人民对森林情有独钟,在他们的民族文化中形成了多种与森林有关的各种文化习俗,神山、神林和神树就是最好的代表,这些文化习俗在森林资源的保护上起到了一定的积极作用,当然也有不足之处,基于上述傈僳族民族传统文化与森林资源之间存在密不可分的关系,本文以怒江州的傈僳族为例对该民族传统文化与森林相关的部分进行了探析。
2傈僳族传统文化与森林关系概述
2.1姓氏文化与森林
傈僳族人姓氏来源于森林,大多是以动物或植物的名称来做姓氏取名的,就如有一句傈僳族谚语所说:“打鱼人是鱼氏族,找蜂人是蜂氏族”,这句话准确无误地道出了傈僳族的姓氏是以他本人从事专门经营的劳动对象来决定的。所以从其姓氏文化的传承中就可以看出这种传统文化与森林的密切关系,典型的是福贡县架科底村的木氏族,对树木很崇敬。每一年的年底最后一天下午,为了要过新年,家家户户必须用栗树枝头把房屋内外都打扫干净,认为可以消灾除邪害可以带来吉祥平安。在木氏族的传统习俗中,年轻人是不许砍倒大树和古树的。认为年轻人砍大树和古树就不吉利,只有年纪大的人才准砍大树和老树,但砍倒之后必须在树桩上支放一个石头,否则就不吉利。凡是木氏家族居住的村子里,不准砍风景树、不准砍水源林、不准砍水池和桥边的树、不准砍路旁歇脚休息处的乘凉树。木氏族人发生纠纷,由头人把当事人带到村边的大树旁,让大树做见证调解。同时,逢年过节时还要对树进行各种祭祀活动。这些传统习俗习惯都对森林植被的保护起到了一定的促进作用。
2.2节日、娱乐文化与森林
傈僳族是一个有着众多传统节日的民族,诸如“阔时节”、“刀杆节”、“新米节”等等。每个节日的形成都有其特定的时代背景和历史意义,是傈僳族人民在长期的历史进程中保存下来的庆典活动,因此,每逢节日来临,傈僳族群众大都载歌载舞,吟诗颂词地用不同的娱乐形式欢度不同的节日。傈僳族又是一个相信万物有灵的民族,所以本民族的节日也围绕信仰进行娱乐活动。傈僳族认为狗“给人类带来了粮种”,所以“新米节”期间,第一顿新米饭要先喂给狗吃,以报答狗的辛劳[3]。同时在新米节期间还要祭祀谷神、玉米神等,请它们保佑来年风调雨顺、收成丰盈。阔时节的时候,傈僳人将第一块舂米粑粑放少许在桃、梨等果树上,以求来年丰收。在新年岁首,在门口按家里人数插青松枝,并在堂屋正中铺松毛,以示清除疾病、吉祥如意。大部分傈僳族地区的节日禁忌,一般为尊老爱幼,不准用脚踩三脚、踩门槛、在火塘边吐唾沫、使劲关门、砍树等。这些传统节日和活动都对增强森林保护意识起到一定宣传作用。
2.3生产文化与森林
傈僳族居住地区大都在海拔1000m左右的河谷地带和1500m的坡地,适宜农耕。农业以传统农业为主,采集、狩猎、渔事等原始农业作为辅助的手段迄今不同程度地存在着。傈僳族的生产文化是在生产过程中总结出来的,如“花鸟历”比较科学地规定了农作物耕作的节令,在指导傈僳族生产劳动方面起到了积极的作用。傈僳族大多居住在半山腰一带,牛耕方式相当普遍,所以傈僳族人对牛非常喜爱,有昵牛习俗,体现了傈僳族人与自然和谐相处的善良愿望。由于一些山地坡度太大无法牛耕而发明了棍棒点种法,这种方法虽然原始,但是不失为一种防止水土流失的绝妙方法。同时傈僳族对采集、狩猎、捕鱼的时间都有明确的规定,有共耕的习俗和平均分配猎物的习俗,体现了傈僳族传统的美德,以及对生态环境的保护。
2.4饮食文化与森林
傈僳族一般居住在高山峡谷地带,大部分地区地多田少无法满足基本的吃饭需求,所以每年都会有一定时间去森林里采摘野菜、野果、菌类或打猎来补贴食物,对森林有很强的依赖性。同时生活用具也是非常简陋,很多是来源于森林资源,比如木水桶、竹竿桶、木勺、木碗筷、蒿枝筷等。傈僳族除信仰基督教外男女老少都喜欢喝酒、吸草烟,酒体现了傈僳族豪爽好客的民族性格,烟不仅能排遣烦闷还能祛蚊虫,所以傈僳族人在饮食文化里对森林也很崇敬,认为森林是衣食父母。
2.5居住、交通文化与森林
傈僳族人一般把房屋建在能躲避山洪和泥石流的山凹台地的向阳面偏坡上,因地制宜主要建筑类型有干栏式竹木楼、木楞房和土墙房。傈僳族人建造房屋需要大量的木材,同时每年使用的薪柴也是很可观的消耗,所以傈僳人会有意地保留一些长得比较好的树木用来作为房屋建造材料。
傈僳族大多居住在山势陡峭、交通不便的山区和半山区,傈僳族人民为了战胜和征服自然,凭着勤劳、勇敢和智慧,因地制宜,就地取材,创造了各种简陋独特的交通工具,如溜索、溜渡、槽船、竹筏以及简易的木桥或竹桥。交通如竹筏、简易的竹桥或木桥都是从森林里获得材料,傈僳族人会有意地保护可以作为住房、交通建造材料的树木树种。
2.6婚俗和生育文化与森林
傈僳族青年男女在共同的生产劳动过程中,产生了忠贞的爱情,因此傈僳族的婚姻最初是以自由恋爱为主的;到了封建社会,随着傈僳族社会经济不同程度地发展,婚俗文化也发生了质的变化,包办婚姻成为主要形式,傈僳族著名叙事长诗《逃婚调》叙述的就是对这种不合理的制度的反抗。傈僳族是一个粗犷、豪爽的民族,同时也是一个富有诗意的民族。解放后,包办婚姻等旧俗已杜绝,傈僳族男女青年恋爱以自由恋爱为基础,婚姻大都比较稳定,离婚率很低。傈僳族的生育习俗经历了从母系氏族到父系氏族的转变。解放后,傈僳族青年响应党的号召,妇女和儿童的合法权益得到了保障和全社会的关注。傈僳族青年在恋爱时采用“树叶信”和“打草结”来传递交往信息,体现了傈僳族人传统的婚恋方式与森林的密切关系,傈僳人生小孩后脐带要埋在大树下,以示小孩长大后可以长得高大无比。
2.7语言文化与森林
傈僳族是语言比较统一的民族,内部没有语支,方言也少,且各种方言的语法差别不大,傈僳语以单元音为主,辅音清浊相当,词语以复音词为主,各类词后句中的位置比较固定,修饰的形容词通常在名词后。傈僳族创制文字较晚,直至20世纪初傈僳族的重大活动、事件的记述都是口耳相传的方式流传下来,之后由传教士、本族人和专家学者共同创造出来。在傈僳族语言文化传承的过程中我们不难发现这个民族对森林的崇拜与保护,很多文字的创造来源于傈僳人在森林里的生产、生活活动。我们可以从这些古老的文字当中看出傈僳人与森林的密切关系。
2.8宗教文化与森林
傈僳族的传统宗教是将自然崇拜、图腾崇拜和祖先崇拜等溶为一体的宗教膜拜形式,反映了传统傈僳族相信万物有灵的宗教观念[4]。傈僳族的的演变和发展与其他兄弟民族的一样,经历了最初的自然崇拜、图腾崇拜和祖先崇拜的原始宗教时期,信奉外来教乃至今天外来教(主要是基督教)占主导地位并与原始宗教并存的局面。傈僳族人认为自然界的万物和人一样都是有灵魂的,即“山有山神,树有树神,水有水神”,所以傈僳族先民在生产力水平有限的情况下对自然的崇拜很多就形成了傈僳族原始的宗教和图腾的崇拜,傈僳族人要对崇拜对象加以祭祀,有比较完整的祭祀习俗、丧葬习俗,以及巫术、占卜习俗,这些习俗都来源于生产力比较低下的时候,但是其中我们也可以看出傈僳人对森林传统的保护意识。20世纪以来以基督教为主的外来教传入傈僳族地区,逐渐取代了原始宗教的存在。基督教义里的不杀生、不砍树等等对森林保护有一定积极的作用。
2013年10月绿色科技第10期
刘斌,等:怒江傈僳族传统文化与森林关系探析文化与教育
2.9伦理道德、习惯法与森林
傈僳族是一个拥有许多传统美德的民族,奉行“有福同享”的平均主义思想[2]。因而,其民族的伦理道德的形成是伴随着其民族的进步、发展逐步完善起来的,习惯法亦如此。其中,每个傈僳族山寨都有禁山期,一般是每年的5~10月禁止人们到山上砍树木以防止遭受冰雹、狂风和暴雨的袭击;苞谷开花时如遇大风,则妇女不能织布,男子不能在外砍树;七八月间不上山砍树,不丢石头进水塘,不织麻,怕触怒山神龙王引起各种灾害等等。傈僳族的伦理道德和习惯法融汇于傈僳族的生产生活中,它伴随着傈僳族生产经济的发展而变化着,这些传统道德和习惯法一定程度上对森林保护起到了积极的促进作用。
3结论与展望
通过以上研究不难发现,傈僳族的传统文化习俗包含了一些古朴的自然生态主义和历史唯物主义的思想,隐含着朴素的自然资源和环境可持续经营的理念。尽管一些思想带有传奇和神话,甚至迷信鬼神的成分,但它却是傈僳族人认识自然、识别资源的真实体验和感受,是傈僳族人民通过长久的生产实践总结出来的知识经验。
在当今社会,传统文化正日渐被现代文化所取代和冲击,一些好的传统习俗正在逐渐丢失和遗忘。事实上,民族传统文化知识同样为推进人类的发展、森林的保护发挥了重要作用。在少数民族地区,民族文化习俗、往往在森林保护中发挥着更重要的作用,因为它更容易被当地人所理解和接受,其保护森林更具有实效性和可操作性。森林的保护理应发挥当地人的作用,森林保护的主体是当地人,当地人对森林有着深厚的感情和独特的理解,有着丰富的实践经验,保护森林必须充分考虑当地人的信仰和习俗,把好的传统习俗保留下来并发展下去,为我们更好地保护森林做出应有的贡献,并制定出有效措施与政策,确保森林的持续利用、永续经营。
参考文献:
[1]赵学先.民族理论视野下怒江傈僳族的发展[J].云南民族大学学报:哲学社会科学版,2010(5).
[2]汪涌.解析傈僳族传统习惯法[J].云南警官学院学报,2011(3).
文化和习俗的关系范文4
论文摘要:节日习俗是人们在长期的传播活动中形成的比较稳定的习尚和风俗。在节日期间,广告主往往巧妙利用消费者独特的文化心理和消费心理,有针对性地设计广告诉求的内容。本文针对节日期间广告传播习俗现象展开了具体的文化分析,并从中得出了一定的结论。
节日习俗,是长期相沿积久成俗的社会风尚,在一定程度上也是人类物质和文化成果的总和,它既是人类自身活动在一定社会层面上的文化反映,也反映着人们在现实生活中重大的风俗习惯和传播活动。同时,从文化形态的构成方面来说,节日习俗的种种广告行为和传播方式也有着宗教和意识形态领域中的思想基础和文化基础。正是由于民俗的基础性地位和巨大的包容性内涵,这也使得它在基础文化形态领域中的地位被大大地提升了。因此,从传播学角度研究民间习俗,得出其中潜在的社会心理和文脉关系无疑是相当重要而且具有现实意义的。
近年来,随着传播学学科的进一步发展,以此为基础手段的研究方法和研究领域也被拓展开来,并在许多方面取得了一定的研究成果。虽然传播学是一门新兴学科,但传播活动却是由来已久的,并且始终伴随着漫长的人类社会历史的发展。也正是在这个层面上,“人们在长期的传播活动中形成了比较稳定的倾向和习惯—传播习俗形成了。”从传播学的意义上来说,传播习俗也是在一定社会历史条件下形成的具有习惯性、风尚性特征的传播现象。也可以说,在整个社会传播活动中,传播习俗是具有着基因性意义的。
节日习俗及其传播活动也是中华民族历史文化形态的重要组成部分,因此,我们将采用学科式、定性的研究方法来对节日习俗进行传播学意义上的解读和阐释,从而也对蕴含其中的文化概念和民族心理进行重新评价与定位。事实上,节日习俗的产生和发展始终是伴随着节日广告的形式出现的,因为节日习俗乃是一个相当宽泛的概念,其具体形式的确立和内容的传播在很大程度上仍然是依靠具体的传播手段和传播方式来实现的,也就是说,其整个的操作过程和民俗内容都是在节日广告的运作范畴中实现的。
节日广告其实就是指在各种节日期间(包括传统节日和其他由官方确定的庆典日、纪念日等)针对某一节日特有的习俗而的有针对性的各类广告。在这个过程中,广告主利用消费者在节日特殊氛围中的消费心理大做广告,就会有众多的受众被打动,其所取得的传播效果当然也是惊人的。并且,众多的节日广告业主还根据这一商机的特点专门设计广告诉求的具体内容。
我们将通过诸多节日期间特殊的广告现象来对这一传播习俗进行分析,同时运用传播学理论从传者和受众两个方面进行类型化解析,以期获得更为明显的结论。
在我国悠久的文化历史中,若干的民间民俗文化元素便被积淀在了节日的传统风俗中,同时也使得这些节日具有了丰富的文化内涵。可以不夸张地说,这些众多的传统节日也已经成为一种民俗文化,并不时召唤起人们的民族文化身份和地域文化心理。因为从一种集体无意识的角度来说,文化心理是隐藏于人们内心深处的最隐秘的情感,甚至连深处于其中的本人都是无法察觉的。精神分析学家荣格早就指出“这是人的心理结构中最深层的部·分,是任何个体都无法意识到的。并且它不是通过生物性的遗传而继承下来的,而是以社会遗传的方式一代又一代在一个巨大的文化模式中对被指定的文化符号不断接受、置换和变形而形成的。并且,一个民族和生活在相同地域中的人们是有着相同的审美心理结构的,这也正是节日习俗中的文化内涵。从远古先民时期的图腾崇拜到铁犁牛耕时代的祖先祭祀活动,以及“恶月”“恶日”的禁忌和众多的神鬼崇信等,这些富含中华文明的古老民间民俗文化活动都是形成传统节日的源头。
从远古时期起,先民的各个氏族就会把某种动物或植物作为具有超自然力量的神灵来崇拜,如对蛇、牛、鱼、树木等的崇拜。其中对中华民族影响最为深远的当是对龙的崇拜,这也最终演变成了全民族共同信仰的图式,成为了中华民族的精神象征。事实上,龙图腾不仅仅在许多社会文化领域中起着重要的精神引导作用,它还是一系列传统民俗民间节日形成的来源。例如民间农历五月初五的“龙舟竞渡”活动,以及二月初二的龙抬头节日也是与此有重要关系的。
从传统上说,我国传统文化的核心精神和最基本特征就在于重视伦理观念和礼教作用。人们每年在年节、清明、中秋、腊八等节日举行的祭祖活动即是重伦理的具体体现,同时,这些祭拜活动传沿下来,就演变成了节日期间要对长者和亲友进行拜访和馈赠礼品的活动,这无疑对当今的节日风俗也有着巨大的现实影响。
从一种文化心理上来判断,中国人很早就对现实中的数字表现出了自己的禁忌和喜好,这表现为人们对于双数的喜爱对于单数的嫌弃。在日常生活中,人们通常是讲究双日双月、成双成对的,人们普遍认为双数吉利会带来好的运气并且厌恶惧怕单数的日月,将单月单日认为是“恶月”“恶日”。人们在一些“恶月”“恶日”就要有所禁忌,并且要举行一些仪式来达到冲淡和抵御的作用。如:元旦日要燃放爆竹驱鬼,五月五日要用具有特殊香味的篙草除虫驱邪,九月初九则要登高望远,以避灾病等。
按照现代心理学的结论,出于“心理补偿”的缘由,人浦门对于一些人力不能克服和难以解释的自然现象无法理解,因此要通过一些仪式或活动来达到驱除鬼怪的目的,从而也在主观上起到了抵御的心理补偿作用。远古时期的这些仪式和活动虽然有着迷信的成分,但其中一部分却在民间节日的流传中逐渐演变成为后来的节日习俗,如人们在辞旧迎新的年节挂桃符(今天已经演变成贴春联)、张贴门神以防恶鬼纠缠等。
新的时代,随着一部分传统节日逐渐淡出我们的生活,人们关注的重点也不再是其核心的内容,而是一些比附于这些形式之中的民俗文化,以及以此作载体所折射出来的民间文化价值。但值得注意的是,也有相当多的传统民俗节日在经历了漫长的历史沿革后流传下来,但已经蜕去了其原有的不科学的成分,而具有了更多的新时代风貌。并且在新型的社会历史时期中,传统节日也成为了人们寄托美好愿望,孝敬长辈,走访亲友,沟通信息,协调关系的重要载体,是人们欢聚团圆的重要习俗。而过去的许多民俗节日内容也并没有完全消失,而是在一定程度上发生了转移和改变,特别是其中一些标志性的元素,如过去传统节日里用以驱鬼辟邪的活动和物品则转变成了今天人们经常使用的春联、门神、爆竹等物品,而且这些物品更多地已经演变成人们营造欢乐祥和气氛的工具,成为节日文化的特殊符号。
另外,一些具有重大意义的庆典日、纪念日也被规定为法定节日,如“五一劳动节”、“八一建军节”、“十一国庆节”等。这些节日虽然没有传统节日那样深厚的文化底蕴,但由于它们所具有的重要性质和特别意义也逐渐成为人们生活中的重要节日,并逐渐具备了其特有的节日文化和习俗。
广告是一个被广泛应用于传播领域中的产物,而它在现实形态的描述上也充满着文化的意味。事实上,在每一则广告的背后均指出了这样的事实,就是其背后悄然隐藏着的社会文化心理和文化形态。自古至今节日习俗的运行轨迹也是这样的,就是在以广告传播为其具体征象的前提下,实际上是大量具有民间传统的文化元素在其中起到了决定性的作用,并也以现实的内容反映着人类社会中存在的不同内容和重大事件,以及人们对这些事件进行认识的各种心态。随着时代的变迁,春节、元宵节、中秋节等这样一些历史悠久的传统节日,在今天已经成为人们团圆欢庆,休闲放松并借以建立良好社会关系的契机。每逢这些节日,人们必然要互相致电送去祝福,拜访长辈和亲友,当然更少不了相互馈赠礼物。而节日期间互赠礼品的行为,往往使那些适合作为礼物的商品的销售量大增,这种情况不论在国内国外都是普遍存在的。美国学者迈克尔·舒德森( Michael Schudson)在调查中就了解到:圣诞节期间送礼拉动年零售量的百分之二以上。
正是在这样的契机和条件下,随着新时代的到来和社会的转型,今天各种节日习俗的广告传播活动也发生了根本性地转变。它慢慢地在不知不觉中从原先纯粹的民间节日风俗转变成为今天大规模的广告策划和广告营销活动,其传播形式和传播内容也发生了实质性的变化。直至今日,众多的广告业主也已发现了节日销售这一商机,在节日到来之前就制定详细的广告宣传战略,展开强大的广告攻势,以期利用欢愉的节日气氛取得优势的商品营销。同时广告主也发现“商品被作为礼品馈赠时,其质量并不很重要,倒是部分由广告塑造起来的有关该产品地位的文化意蕴更为重要”。因此广告业主在利用民俗节日商品广告时,大都充分利用我国传统文化中的一些形象、色彩、意象等符号元素,在营造出节日里欢乐祥和的气氛的同时也营造出产品中包含的文化韵味。这从而使得自己的营销策略在众多的广告市场中脱颖而出,能够搭上文化的“便车”实现商品的销售,获得更多的经济价值。 通过对近几年我国的节日习俗中出现的大量广告进行传播学意义上的分析与研究,我们初步得出了以下的结论。
一是众多的广告形式采取了对我国传统节日符号的重新加工和利用。如人们大都习惯于过年要贴春联、剪纸窗花、贴门神、燃放爆竹、扭秧歌;元宵节就得闹花灯、耍龙灯、吃元宵;端午节还要悬挂艾草、戴香囊、吃粽子;中秋如果不全家团圆赏月、吃月饼就不像节,如此等等。这种节日文化一经形成,它的约定俗成的作用就显示出来了。一方面它演变成为一种集体的氛围,对身处其中的人们有着现实的制约和引导作用;另一方面,节日习俗也与其他文化样式一样,对人的行为模式和思维模式起着规范和约束的作用,使人们对节日的认识观念形成一种相对固定的形态,这也从客观上形成了人们对节日广告的特定接受心理。
在充分利用节日习俗进行广告传播的众多案例中,可口可乐公司的行为是其中的典型一例。可口可乐公司抓住了我国人民重视节日习俗的心理,积极融合中国本土文化,将可口可乐的春节广告与中国传统春节习俗结合起来,在2001年春节期间推出“春联篇”电视广告,2002年推出“剪纸篇”宣传广告,都起到了不错的广告效应。2004年是我国的农历鸡年,该公司就应时性地推出了“金鸡舞新春”的广告,受到了消费者的喜爱。无独有偶,中国移动公司也在2004年春节期间推出了具有浓郁民族文化特色的节日厂告,运用独创剪纸形式的门神形象,营造出了浓厚的节日气氛,也达到了很好的广告宣传效果。
在非传统节日的节日广告中,上述的节日民俗符号也被大量运用,以此来渲染出节日的热烈氛围。如在“五一黄金周”和“十一黄金周”期间,一些商场就会在店内的招贴画上大量使用中国结、对联、财神、福字等具有明确代表性的传统节日符号,契合喜庆而有文化韵味的节日气氛,从而迎合了消费者的心理需求特点,也达到了广告促销的宣传目的。
二是在利用传统节日符号的基础上,配合使用我国传统上喜好的色彩元素,如红色、黄色(金色)、绿色等等。这些色彩元素与形象符号的完美结合,使得节日的气氛更加浓厚,文化韵味也从中更好地体现出来。以红色为例,中华民族对红色的崇拜可以追溯到远古先民对日神的崇拜,先秦周代都有崇尚赤的习俗。按照大致的划分,后来凡是遵从周礼崇赤的人们也都被称为“华人”,这些“华人”也大体上发展成为今天中华民族的主体,“中国红”的文化情结也由此流传下来。直到今天,无论在电子媒体还是纸质媒体的节日广告中我们仍然可以见到这种色彩元素。从春节的红春联到剪纸窗花,从大红灯笼到爆竹,从红色的“中国结”到压岁钱的红包,从舞龙灯的红绣球到扭秧歌的红绸子,无不洋溢着富有中国民俗传统的节日气氛。而这些民俗广告中对于红色的使用则更是对中国传统色彩观念的巧妙延伸和利用,并且使得广告本身也具有了更为深厚的文化底蕴。
当然,某些非传统节日的节日广告也并不一定采用上述传统形象符号,但对传统色彩元素的喜欢仍然可以从人们的具体运用中体现出来,如红色宣传版、红标语、红黄相间的图文表现等都是必不可少的。因此我们也可以肯定地说,传统色彩元素仍然是节日广告中最为重要的文化元素之一。
三是节日广告对我国传统文化中一些特定意象的借鉴和利用。中国传统文化中有许多意象蕴含着丰富的民间民俗文化元素,是族群集体智慧和地域文化的重要表现形式,它们在历代为人们传承使用的过程中,已经逐渐成为民族文化传统的组成部分。其中许多还与传统节日结合起来,具有了另一重的文化内涵,如月亮、倒“福”字、龙的形象、中国结等。从古到今月亮负载着许多美丽的传说也具有着深刻文化内涵,是中华民族独特审美品味的具体表现,所以每当中秋节到来时的月饼广告中,就自然少不了一轮明月。有些广告业主更是独出心裁,将月亮团圆的意象运用在广告中:圆圆的月饼象征中国,而从月饼上切下的一角则代表台湾岛,一块月饼一轮圆月,将祖国统一的情思表现无遗。
文化和习俗的关系范文5
关键词:民俗文化;资源;类别;广西
中图分类号:G122 文献标志码:A 文章编号:1673-291X(2012)33-0265-04
广西自古就是少数民族聚居地,主要世居少数民族有壮、瑶、侗、苗、仫佬、毛南、水、彝、仡佬、京、回族等,各民族民俗文化资源灿若繁星,异彩纷呈,展现出神奇而迷人的民俗风情,具有无以伦比的地域特色和艺术魅力。本文将从物质民俗文化如服饰、饮食、居住等;社会民俗文化如家族、生活礼仪、邻里关系等;精神民俗文化如、岁时节俗、各种禁忌、游艺竞技等三大方面进行论述,这对认识、了解和挖掘广西民俗文化资源,促进民族地区社会进步,发展民族区域经济都具有重要的意义。
一、民族服饰、饮食、居住习俗文化
1.广西各少数民族在社会历史发展进程中,创造了丰富多彩的服饰文化。各民族的服饰文化从不同的角度和侧面,反映民族的社会、历史、政治、经济、文化和风俗习惯,是各民族民俗文化的重要组成部分,体现了鲜明民族的表征,具有丰富而深刻的民俗文化内涵。
民族服饰记载着民族故事传说。民族服饰上的饰纹、图案和颜色,都有深远的寓意,记载着民族的神话、始祖的传说或民族信仰崇拜。如白裤瑶妇女衣背上所绣的方形大印图案,就是传说中当年被土司抢走的盘王印,绣在衣背上是寓意要世代铭记;男子白裤上绣制的是五条鲜红垂直线,则是寓意祖先与土司奋战时的手指血痕,也是对祖先的永世缅怀。又如融水苗族的服饰上有蝴蝶吉祥物,妇女胸前缀饰的银蝴蝶,表现了她们对女性祖先的崇拜。侗族服饰图案中的混沌花,传说是侗族创世女神在地上化身金斑大蜘蛛的花形变异,她创造了天地日月、动植物和人类,是创世主神。所以,服饰上的混沌花表示了侗族对母祖的崇拜。
民族服饰体现着民族风俗习惯。广西少数民族长期生活在独特的自然环境中,具有不同的生产方式、生活方式和风俗习惯。这在民族服饰上也有所反映,如瑶族头饰是缠头和由缠头演变的三角形帽、尖塔帽等,足饰是打绑腿,这是因应环境而形成的。瑶族长年生活在大山深岭,山高林密,野兽多,戴三角尖帽可防兽害。另外,山中荆棘丛生,上山劳动或打猎,以布裹头,可保护头部不被树桠或荆棘勾伤,打绑腿则是防毒虫、毒蛇咬伤,还可清除腿部的疲劳。壮族男装一般为短上衣、对襟衫。裤子的裤腰头宽大裆宽,裤筒也很大,腰扎布带,头缠黑头巾,以赤脚为主,这也是方便劳动。毛南族男装为右开襟衣,下穿宽筒长裤,劳动时扎三角形绑腿,裹头巾,束腰带。女装是镶三道黑花边的右开襟上衣,下着滚边长裤。侗族女性的服饰多为短衣长裙,衣服的边角都配有花边和飘带,白褶裙层层叠叠,穿戴起来,特别绮丽多姿。
民族服饰蕴含着民族审美情趣。广西少数民族服饰多为单色布料,色彩也是一种民族文化,它积淀着特定的文化内容,不同的民族有不同的色彩喜好。壮、瑶等民族喜用红、黄、橙等明快的暖色调,具有温暖、幸福吉祥的之意。苗、侗、水等民族爱用黑、兰、白等淡雅的冷色调,则有庄重、力量和神秘的之意。各少数民族服饰的图形纹样很丰富,主要有名花佳木、益鸟灵兽和祥云流水等。这些图纹精心绣镶在不同的部位,表现了不同的民族风格。如壮族多用几何图纹和动、植物纹样构图,造型生动形象,写实性强。瑶族则以草、花、树、山等自然物为纹样,再饰以动物纹样构图,造型富于变化。侗族女性普遍爱好佩带银首饰,头挽偏髻,插银梳和银簪,两耳戴银环、胫着银圈、手戴银镯,胸前佩银链,背有S形银垂和六面银砣等,体现了独特的审美情趣。
2.民族饮食习俗是民族文化的重要构成部分,广西少数民族散居于八桂大地,因自然地理环境、生产生活方式、历史发展、信仰习俗和食物品种、思想观念的不同,而形成了各具特色的饮食习俗,创造了丰富的民族饮食文化。
民族饮食习俗独特而丰富。广西少数民族的主食大致相同,一般以大米为主,山区民族多食玉米,辅以薯豆。副食则丰富多彩,有鲜明的民族风味。如壮族在清明节或三月三,家家做五色糯米饭,吃五色糯米饭。五色是红、黄、黑、白、紫,除白色外都是用相关植物汁浸染,蒸熟后就成了五色饭。壮族人把五色饭看作是吉祥安康、五谷丰登的象征。又如瑶、苗、侗、毛南、仫佬等族都有腌制酸食、爱吃酸菜、酸肉的习俗,几乎家家有酸坛制酸品,日常饮食是无食不酸。瑶、苗、侗族有“打油茶”的习俗,油茶既香甜可口,又消食健胃,驱湿避瘴,深受各族民众喜爱。
民族饮食规矩和禁忌习俗。各民族在饮食方面都有自己的规矩和禁忌,形成了独特的习俗。如壮族人进餐时,父母坐正座,两侧是儿女,媳妇坐在公婆对面。瑶族人在饭桌靠神龛一侧上位设虚座,不坐人,以示对祖先的崇敬。瑶族人忌讳吃狗肉,传说犬是瑶族的图腾,奉为神灵,因而世代忌食狗肉。毛南族吃饭时,不能用筷子敲打饭碗,不能谈丧事和不幸的事,若在饭桌边打烂碗、杯,认为是一种不好的预兆。苗族有“分鸡心”的习俗,餐桌上主家会把鸡心或鸭心夹给客人吃,意在交心,但客人不要独吃,要与主家分享。如若客人独吃,则被主人认为难以交心。
3.广西少数民族聚居形式因民族不同而不同,民居建设各具特色,顺天循理,不违自然,蕴含着深厚的传统习俗。民族村寨往往依山傍水,沿水而居。因山岭陡峭,常年潮湿,草深林密,又有毒蛇猛兽的危害,所以,房屋结构多为干栏式建筑。
民族聚居形态各异。少数民族聚居的村落因地形地势、气候条件和的不同而形态各异,但总体特点是靠山沿水,村后有山林,村前视野开阔,背风向阳,邻近是田地、河流,方便村民生活劳作和出行。壮族村落的地势比较高,或坐西向东,或坐北朝南,通风向阳。认为朝向东南易得暖风阳气,人畜兴旺。壮族一般是同姓聚居,村落大小不等,大的几百户,小的十多户。瑶族村落往往是依山势排布,据险而居,或在山腰坳顶,或在山脚坳下。因山高林密,不讲究朝向,但以靠近水源和田地为好,村落一般有十多户,也有二三十户,多是血缘关系。毛南族是同族、同姓聚居,一般不与外族、外姓杂居,村落房屋分散,各家互不相连。不同的聚居形式,展现了不同的民族生活习性和风俗。
民居构造体现南方民族风格习俗。各少数民族的屋建筑形式以干栏式竹木楼房为主,这种建筑以竹木做材料,粗直的树木做柱子和大梁,屋顶盖着茅草、杉树皮或瓦,周围用竹片钉好糊上泥巴为墙,也有用砖石从地面砌封起来。建造干栏有一套传统仪式,首先是请地理先生定方位,择吉日请木匠师傅到家,置办酒席供奉鲁班。祭祀后,木匠在第一根柱上打一条墨线,叫做“开墨”,然后才正式动土开工。干栏一般是两层,上层住人,中间是厅,中厅正后上方设祖宗灵位,节日时供奉祭祀,祈求祖宗神灵保佑全家安康。左右两边是卧室,其中夫妻各居一室,沿袭古俗;下层关养牲畜、家禽和存放杂物,也可安舂碓或磨坊,方便加工粮食。干栏式建筑因其通风干爽宜居,又能防备毒虫猛兽伤害,而为山区少数民族世代喜爱。如今虽有部分民居使用钢筋混凝土建造,结构形式也有变化,但仍大致保留着干栏的结构形态,传统生活方式和居住习俗依然有很深的影响。
二、宗族关系、人生礼仪和交际习俗文化
1.广西少数民族一般以血亲为纽带,构成家庭房族,几个房族构成一个家族,具有强烈的宗族观念。房族内禁止通婚,清明节共祭祖宗。
宗族关系构成习俗。各少数民族由于自然地理和习俗的原因,社会关系构成都比较单纯,就是以血亲为纽带形成代际分支,构成家庭宗族关系。家族内部较少利益冲突,比较和睦,集中家族力量,可进行宗族活动,维护宗族利益。如壮族是以五代血亲为房族,聚居同一村寨。房族内有婚丧庆吊诸事,各家自觉出钱出物,相互帮忙。壮族同宗共认相同远祖,一般有祠堂,祠堂是族姓的标志,也是宗族凝聚的象征。每年祭祀,缅怀祖先,共聚相欢。侗族也是族姓聚居,诸事相帮。除祠堂外,侗族还建鼓楼,是族人集会议事和娱乐场所。大节气要祭祀祖先,族长念族谱,叙述祖先功业,告诫后辈毋忘祖上,延续祖德祖功。
民族内部的伦常习俗。少数民族的伦常规矩,多受儒家思想影响,遵循传统道德规范。如壮族伦常明定,房族内禁止通婚,若有败坏门风、族风者将受到惩罚。通奸或为非作歹者,受族人大会的苛责斥骂,甚至捆绑怒打,使其颜面扫地,无地自容。仫佬族宗祠议事时,全凭族长公论,若宗族敬祭无故不到,要革除家祠,极为严厉。家中老人寿终,三年期满,送神位入祠堂,但要设筵宗祀,新神牌位才能入龛,如若不遵,不准入龛祀奉。族中长幼有序,尊卑有分,为尊者以德服人,下卑者明事知理。同姓不许谈爱通婚,如违族规天理,公议逐出,不准归入祠堂。
2.广西少数民族的婚嫁、寿辰、丧葬等人生礼俗。因居住环境、生活习俗、传统习惯和外来文化影响的不同,呈现出神奇斑斓的色彩。
婚嫁礼仪习俗。各少数民族婚恋习俗,各成其规,各有其趣。受传统明媒正娶习俗影响,即便自由恋爱,也要按传统礼俗来定亲成婚。如壮族说媒,有发媒、闯门、踏门、架桥等过程。瑶族的说亲简单有趣,男家托媒人带八个红鸡蛋到女家说亲,女家如同意就收下,然后把红鸡蛋敬在神台,再分给家人和亲戚吃,亲事就定了。仫佬族遣媒求亲,先约定相亲时间,双方互看人品长相,如满意,再看其家境,若无意见,即以八字合命,问卦算命,如无不吉,婚事即定。瑶族婚礼仪式很讲究,无论嫁娶都有几十人的送亲、迎亲队,婚礼当晚,喜宴后,举行拜堂仪式,供桌摆着五荤五素供品,点着红蜡烛。新人向天地、祖宗灵位行十二大拜、三十六小拜。再向祖父母、父母行十二大拜、三十六小拜,婚礼才告结束。苗族婚礼前一晚,新郎与两个同伴到新娘家接亲,待到夜半,从小路把新娘接回家,尽量不要被生人发现,否则就不吉利。到家后,新娘先住隔壁家。次日,才接进男家,吃了用麻绳绑的酸鱼,就在男家开始了新生活。
奇特的人生寿辰习俗。广西少数民族对人生寿诞很重视,庆贺的形式也与众不同。一般是六十岁开始做寿,逢十年做一次寿。因环境条件和习俗的差异,庆寿的规模形式和寿礼各不相同。一般诞辰寿礼大致有:鸡、鸭、酒、肉、果、饼、寿米、寿、寿衣、寿饰、寿帽、寿鞋、寿帐、寿屏、寿镜、寿匾、寿联、布料、玉镯、红包等等,壮族做寿也有以棺材或寿材这样独特的物品作寿礼,其意在保佑老人健康长寿,是一种备棺充寿的习俗。仫佬族要做增寿衣,择吉日请名裁缝主持开剪仪式,以一只猪头、一只鸡、一匹布祭祀祖先,裁缝用银纸做成花红插到香火炉上,表示主人已到寿年,再剪一小片布料贴在花红上。祭毕,开剪裁布制作寿衣。寿衣平时不穿,送终时才穿。
神秘的丧葬习俗。广西少数民族历来重视孝道,对长辈不仅在生前尽孝,逝后同样是视死如生,以敬畏之情,葬之以礼,祭之以礼。其过程烦琐而神异。在老人病危弥留之际,先抬到地上的席子,不能在床上断气。老人去世后,先洗浴净身,然后穿上寿衣和寿鞋,盖上白布,待吉时入殓。入棺忌哭,不能让眼泪滴在棺内或逝者身上,否则就不吉利。遗体盖着寿被,棺面再用被单或毯子盖上,棺前放长明灯,摆着灵牌和供品,孝男、孝女披麻戴孝守灵尽孝,哭诉逝者抚育之恩和失亲之痛。出殡时,道公随棺送葬,沿途撤米、谷、纸钱。孝子捧灵位、持孝棍,走在送葬队前。少数民族普遍实行土葬,也有捡骨葬、火葬、凶死葬、冥婚葬等葬俗。棺木下葬时,孝男孝女在跪坑前,道公念咒,把棺放下坑,孝子撒上第一把土后,众人才挖土掩埋。服孝期间,至亲不脱孝服,夫妻不能同房,不坐高凳,不外宿,不赶圩,男不娶,女不嫁,不剃发,不参加歌圩等,灵牌到守孝期满才焚化,表示失去亲人的悲痛和对逝者的怀念敬重。
3.广西少数民族虽生活在偏僻山区,但在长期的社会生产生活中,也形成了独特鲜明的民族交际礼俗和社会道德习俗,并世代传承,是民族文化的瑰宝。
朴实的社会交际习俗,广西少数民族素来好客,热情大方,讲究礼节,社会交际真诚朴实。如壮族人与陌生人见面,往往尊称对方伯父、伯婆、大叔、大婶、大哥、大姐等,客气而有礼貌。对来家的客人,不管认识与否,都请到家歇息,待之以烟茶。如若招待客人吃饭,还把鸡头鸭头夹给客人吃,以表敬重。侗族待客人也很友善,男主人会热情陪客说话,女主人则忙着打油茶,然后双手捧上,恭请客人品尝。仫佬族与人交往,常以歌为礼,以歌交友,半路相逢,也会邀请对唱。客人到家,酒足饭饱后,也是相邀对唱,以尽主家情谊。少数民族的交际习俗没有虚假的客套,完全发自内心真诚相待。因此,民族间十分和谐友好。
行善尚义的道德习俗。广西少数民族民风淳朴,好善尚义,乐于助人,彼此尊重,对世代传承下来的规矩有普遍的共识和默契,都是自觉维护和遵行。如壮、苗、侗族自古就有打标记的习俗,在割草、砍柴、开荒、拾粪、打鱼等时,只要对所属之物打上标记,如挽一个草结、插一根树枝、挖几块泥土,就表示其物已有主了,后来者看到标志,就会走开,即使是周围无人,也绝不会拿走。否则,一辈子会受到良心的谴责,在村人面前抬不起头。瑶族也是忠信厚直,相互间从不防备,平时外出,从不锁门,只用一根木棍横在门扣上即可,不必担心有人进家偷盗,地里的瓜果也不会有人乱摘乱拿。借钱借物,只是口头说说,不立契据,借用的人也会自觉归还。村寨里哪家要建房或办婚丧大事,都是全村帮忙,慷慨尽力,一点也不计较。
三、信仰、年节和游艺习俗文化
1.广西少数民族是多元化信仰,崇拜多神。遇事多占卜问鬼,求神拜佛,有浓郁的信鬼好巫习俗。乡村重建宗祠、庙字,修造祖茔。村寨普遍有庙宇,四时奉神,烟火不断。
信仰习俗多元化。各少数民族相信万物有灵,认为星辰风雷、山水草木都有神灵,会显示灵异。如壮族村边都有神树或神山,村人供奉膜拜,祭以香火,祈求保佑。瑶族砍山、伐林、狩猎前要先祭山神,求神赐福,对火神、水神也很敬畏,火堂终年要留火种,表示有火神的福佑。新妇过河过桥,要丢几枚钱币到河里,祈求水神保佑平安。各民族普遍崇拜地方守护神和民族守护神,敬奉社王、土地、灶王、雷王、玉帝、观音、、莫一大王等。受道教影响,有的建玉皇庙,四时供奉。佛教影响大的地方,以如来、观音为天神,建有观音庙或观音阁,每年也是香火不断,祈求神灵消灾赐福。
崇拜祖先神习俗。广西少数民族家庭,一般都在厅堂正中后壁前安放神龛,神台下有供品桌,逢年过节都要以丰盛的祭品祭祀祖先,祈求祖先保佑全家。老人过世后,在举行葬礼的同时,在家中神台下立逝者灵牌,每天供奉,三年期满,烧掉灵牌,列入祖先神位,享正常祭祀。瑶族也设立祖先神位,每年过节烧香供奉,如搬家,还要把祖先香炉带走。仡佬族祖先神台忌放杂物,否则就是对祖先不敬。毛南族习俗,过节时,大人小孩要烧香跪拜祖先,祈求祖先保佑平安幸福。
2.广西民族民间节庆繁多,每年大节有十多个,小节上百,可以说无月不节。节庆涉及生产、生活、宗教和民族历史等,或娱神,或娱人,或兼而有之,形式多样,极富民俗风情。
隆重的传统大节。广西少数民族在春节、元宵节、清明节、中秋节等全国性大节中,其过节习俗与汉民族已渐趋同化。但有些传统大节,仍具有少数民族的特色。如社日祭祀,社日分春社和秋社。春社祭祀社坛,祈求社王保佑一年风调雨顺,五谷丰登,人畜平安;秋社时,村人聚集社坛祭祀,酬谢社王,庆祝好年成。还以糯米饭拌猪血做血肠,煮熟分给各家吃,以此兆示村人家家兴旺。侗族春社有做艾糍的习俗,认为艾草是报春花,吃艾粑就表示开春。秋社则杀猪祭社,酬谢社王,全村一起聚餐。仫佬族社日,把猪肉切成块,用竹竿串好挂在社庙两边祭祀。然后把社肉分给各家,以示得到社王保佑。农历七月十四是中元节,传说这天阎罗王要打开鬼门关,放出鬼魂到阳间寻找衣食。因此,人们要祭鬼、赶鬼,要在大门两边插上桃枝和茅草,阻止野鬼进家作祟。晚上到村头路边烧香烧纸,摆上祭品,让鬼魂吃穿,不再作祟害人。中元习俗体现了民间百姓的精神信仰,是最有影响的观念文化。
奇特的民俗节日。各少数民族都有许多独特的民俗节日,体现出浓郁的民俗风情。如壮族有蚂拐节、牛魂节、铜鼓节、三月三歌节;苗族有苗年、芦笙节、跳香节、斗牛节、拉鼓节;瑶族有盘王节、达努节;侗族有侗年、花炮节、冬节;仡佬族有吃虫节、拜树节、春耕节;京族有哈节;仫佬族有依饭节、牛马节;彝族有跳公节;毛南族有分龙节等等,节日内容丰富,形式多样,令人赞叹。如蚂拐节是壮族古老的祭蛙求雨宗教性节日,大年初一人们把捕到的第一只青蛙奉为神灵,再由捕蛙人主持抬蛙、祭蛙、葬蛙等神秘仪式,祈求蛙神普降雨水,保佑好年成。苗年是苗族传统节日,全家要团聚守岁祭祖,由老人作祭词,敬念祖先名讳,每念一位往门外撤几粒米,再烧纸钱,洒酒祭祀。鸡啼时放鞭炮贺新年,清晨,男人和小孩要赶鸡鸭猪牛羊进栏舍,妇女到河边或水井挑新水,以兆示新年畜禽兴旺,五谷丰登,家人康泰。苗年还有斗牛、斗马等传统民俗活动。这些民俗节日虽说千奇百怪,但却能展现出各民族的历史发展和传统生活面貌,是民族特性的重要内容。
3.各少数民族游艺歌舞,是各民族社会生活中的重要构成部分,也是民族文化传承发展的重要载体。
丰富多彩的游艺民俗。游艺民俗是少数民族群体智慧的结晶和体现,在日常生活中不但可愉悦身心,而且是传承民族文化的重要媒介。游艺活动中的规则要求,使人们懂得相互之间要默契配合,要讲究规矩和原则,才能达到目的,促进和谐。如打磨秋就是一项民俗游艺竞技活动,先把一根粗木作桩固定于空地上,再用一根长约六米的木杆横立在柱顶上,使两边等长能转动,转动时两头时上时下,犹如推磨,故名之。竞赛时,横杆两头人数相等,双方推磨秋一起转,跑几步后身体匍匐在杆上,随杆旋动起伏,落地一方用脚蹬地,使杆弹起并向前推移,旋转时可边唱山歌,如手伸开不扶杆子,也能娴熟地上下旋转,就比出了高下。这项游艺有很强的娱乐性,同时也很讲究团队的合作。这些千姿百态,风情各异的民俗游艺,极大地丰富广西的民俗文化。
多姿多采的民俗歌舞。广西少数民族的山歌、舞蹈、戏剧等种类繁多,形式各异,内容丰富,或以歌传情,或以舞表意,展现了各族人民多姿多采的生活情景和朴实开朗的思想情感。如壮族民歌就有古歌、叙事长歌、生活歌、劳动歌、仪式歌、情歌等。在传统节日,或是婚恋嫁娶、生子、新房落成等喜庆之事,壮族人都喜欢以歌相庆,表达喜悦之情。其他诸如侗族大歌、琵琶歌,瑶族盘王歌、蝴蝶歌、酒歌、拉发歌等等,也都蕴含着深厚的民族情感和生活信仰,闪烁着民族智慧与民俗内涵。各民族还有以舞蹈来表现生活和思想情感的习俗。如壮族的绣球舞、茶舞、捞虾舞、师公舞、鲤鱼舞、白马舞、斑鸠舞、白鹤舞、鸿鹄舞、金鸡舞、斗鸡舞、龙鱼舞、蝴蝶舞、翡翠鸟舞、猫舞、凤凰舞、板鞋舞,瑶族的铜鼓舞、跳猴舞、龙灯舞、白马舞、山郎舞、雷王舞、三元舞、灶王舞,侗族的多耶舞、巫师舞、春牛舞,以及苗族的芦笙舞、板凳舞,毛南族的木面舞、仡佬族的牛筋舞、水族的斗角舞、京族的花棍舞等等,举不胜举,充满着生活气息,表现了各民族绚烂多彩的民俗生活。
总之,广西各少数民族民俗文化非常丰富,无论是五彩缤纷的民族服饰、味形兼具的饮食习俗,还是淳朴崇礼的礼仪信仰、异彩纷呈的岁时节俗,抑或古朴简约的民族歌舞、神奇独特的婚葬习俗等等,无不令人神往,不愧为民族文化中一枝绚丽的奇葩,很值得我们进行深入研究。
参考文献:
[1] 朱从兵,钱宗范.民族传统文化与当代民族发展研究――以广西壮族自治区为例[M].合肥:合肥工业大学出版社,2008.
[2] 王献忠.中国民俗文化与现代文明[M].北京:中国书店,1991.
[3] 覃德清.文化保护与民族发展[M].哈尔滨:黑龙江人民出版社,2009.
文化和习俗的关系范文6
[关键词]宗教文化;社会文化;民族文化
[中图分类号]B920 [文献标识码]A [文章编号]1005-3115(2009)01-0048-04
一、宗教文化的定义
宗教是一种社会文化现象。宗教的产生本身就是人类文化活动的结果,是人类文化发展史上的一个重要环节。宗教是以异化的方式反映现实生活而被实体化了的一种社会体系和文化生活方式,这便是宗教的文化属性。这种具有异化反映方式特征的宗教文化,“并非一种孤独的思想游魂在空中飘来飘去,它总要附着在某种文化实体上,通过一定的文化系列在社会生活中发生实际的作用,例如通过宗教道德、宗教哲学、宗教文学、宗教艺术、宗教习俗、宗教典籍、宗教活动,影响人们的思想情趣,成为社会精神生活的一个组成部分”。
人类只是到了氏族社会时期的原始宗教出现以后,文化才形成了一个异彩纷呈的体系。可以这样说,原始的宗教文化是原始人类惟一能够具有的整体文化体系,它包括对自然现象和社会现象的解释,并以此来规范原始人类生产活动和社会活动以及生活方式和思维方式,促使氏族社会发展。就图腾文化来说,不仅形成和包容了原始人类的世界观、意识形态以及音乐、舞蹈、绘画、诗歌、婚姻、习俗等各种形式制度化了的生产活动和生活方式,而且还体现了原始人类探索自然奥秘的前科学时期的萌芽性活动。
宗教文化大致包括器物文化、制度文化和精神文化三个方面的内容。器物文化包括进行宗教活动所需的用物、工具和场所,如寺院、教堂、庙宇、圣书、圣地、供品、祭品等。这些宗教器物是宗教得以确立的物质基础。制度文化包括构建宗教活动的一切形式和方法,如宗教的组织结构、教阶制度、宗教礼仪、宗教法规、宗教习俗等。这些宗教制度是宗教得以建构的组织力量。精神文化包括宗教意识活动及其形式,如宗教教义、宗教艺术、宗教哲学、宗教伦理等。宗教精神文化是宗教器物文化和宗教制度文化的核心内容。可见,器物文化和制度文化是宗教文化的物质外壳,精神文化则是宗教文化的内核。
在原始时代、古代和中世纪,宗教文化在人类文化史上处于主导地位。随着人类社会的发展,世俗文化逐渐取代宗教文化而居于人类文化的主导地位,并且宗教文化受世俗文化的影响愈来愈大,促使宗教文化向世俗化的方向发展。
二、宗教文化的特征
(一)符号特征
按照文化哲学的符号论观点,宗教文化和其他一切文化本质上是人所创造的“符号”的应用,是人类的“符号化思维和符号化行为”所产生的结果。
宗教诸要素的符号形式,或表现为语言,或表现为意念和体验,或表现为身体动作,其意义和内容所指的对象总是者对其所信仰的神圣对象及其超自然神性的想象和感受,以及人与神圣对象之间的关系。然而,神圣物为超自然之物,它必然不能为自然之物的人类的自然感官所感触到。者既然没有实在的感受,那么表象神圣物,以及与神圣物打交道,就只能借助于主观想象力,创造一系列象征性的语言和模拟性符号来描述其想象中的神圣物的形象和性状;同时,通过模拟性的身体动作(包括用口、手等部位的身体动作)来象征性表现神灵的活动与事功以及人与神灵交通际遇的过程……正是由于这个原因,整个说来宗教世界本质上是一个想象的世界。想象是一种精神创造,创造的产物则是一套一套的象征性符号。这些象征性符号可以是感性的、物质上的形式(如语言、身体动作、偶像、法器、十字架、山水树石之类的自然物等),也可以是精神的形式(如宗教观念、宗教理论、宗教体验等),但它们表现的超自然神圣对象和人神际遇的方式和过程却完全是想象的,正如斯皮罗所说:“宗教符号往往在文化层次上表现在心理层次的幻想和任知的转化和精心雕琢……”可见,整个宗教系统是人类独有的符号化能力的一种创造,正是“符号”从“非存在”创造出宗教世界的“存在”(幽灵和神),转化为宗教仪式的言语和姿势,以及其他种种表现手法。宗教符号是心理幻想表现在文化层次上的象征性的、隐喻式的表达形式。
(二)普遍性与民族性特征
从根本上来说,作为人类创造物的宗教文化是为人类的各种各样的需要服务的。人类的有些需要不因时代、地域、族群不同而异,他们有着共同的需要,要解决共同的问题。因而,作为人类创造物的宗教文化表现出普遍性特征,如各种宗教文化在内容和形式上存在一定的共性。同时,人类的有些需要因时代、地域、族群不同而各异,要解决不同的问题。因而,作为人类创造物的宗教文化又表现出差异性的特征。正如斯大林所说:“每一个民族无论大小,都有他自己的、只属于他而为其他民族所没有本质上的特点,即特殊性。”这种特殊性即民族性。各种宗教文化是由不同的种群、不同的民族在不同时期所创造的,民族是宗教文化的载体。所以,宗教文化的民族性特征非常鲜明。正是由于宗教文化的普遍性与民族性的有机结合,才使宗教文化具有了丰富的多样性和色彩斑斓的个性。
宗教文化的普遍性特征还可以是由于宗教文化在对外传播过程中因地域和族群的扩大而获得的。宗教文化不仅为创造者所享有,也通过学习、发展、传播等方式而为不同的氏族、部落或民族所享有。如果说原始宗教文化在服务方式上表现出更多的区域性范围、民族性特征的话,那么,后来的宗教文化则越来越多超越了人种、民族、国家,而通过学习、发展和传播,为更多的人所共同拥有,为更多的民族共同服务。即使是这样,宗教文化的民族性特征仍然不可能泯除,宗教文化的普遍性和民族性仍然并行不悖。如汉传佛教文化、藏传佛教文化、印度佛教文化以及古代新疆各地的宗教文化有普遍性特征,但又因民族不同而表现出差异性特点。
(三)积累性和变异性特征
宗教文化的积累性是指宗教文化在存在过程中从一个个体、一个民族、一个时代向另一个个体、另一个民族或另一个时代的延续发展和积累叠加。所有的宗教文化都是发展的,而这种发展建立在在继承和积累基础上。积累继承是发展的前提,没有积累继承也就很难有发展。所谓的变异性是指文化在积累发展过程中不断变化的特性。宗教文化的积累性与变异性统一的特性,是一个辩证内容的两个方面,没有积累也就不会增加,不会发展;而不会发展也就不会变异。
首先,积累性与变异性的统一是一个内容的两个方面。人类不仅能创造宗教文化,且能通过学习掌握宗教文化,同时,还能通过教育等手段将宗教文化予以传播累加。另一方面,人类在使用宗教文化时,并不是简单的重复、模仿,而往往是在模仿吸收的基础上加上自己的东西,即再创造,从而使宗教文化的内容发生部分甚至全部变异。
其次,积累性与变异性的统一是互为前提的两种存在方式。积累性是文化(包括宗教文化)发展的特点。自从人类创造了宗教文化,就在不断地积累着、发展着,以至于后来形成了异常丰富多彩的宗教文化。同时,宗教文化的积累又为其变异提供了前提,为其再创造提供了基础。可以说,正是这种积累、发展和变异,使宗教文化在丰富多彩的宗教文化类型、系统和内容的基础上,能适应于不同种族、不同地区、不同生态环境下的人,并使各自特色的宗教文化平衡和发展,而且还准备着新一轮的积累和变异。
宗教文化的积累性和变异性特征在宗教文化的传播、发展中一直存在。
三、宗教文化的功能
宗教文化作为一种社会文化现象,具有多方面的功能,其中包括解释功能、规范功能、调控功能、整合凝聚功能、丰富生活习俗功能等等。这些功能都是在整个人类文化发展变化进程的实践中体现出来的,发挥了其特有的社会作用。
(一)解释功能
探索、研究和解释自然现象、社会现象和精神现象,是人类文化领域中最为重要的任务之一,宗教文化在这方面担任了前科学的解释功能这一特殊的历史性任务。当人类难以用理性和实证方法来解释世界现象时,宗教文化就通过其特有的直观性、猜测性的幻想方式来填补这个“真空”。因此,宗教文化在人类文化发展的不同历史时期具有不同的历史作用。
在宗教文化作为原始社会人类的总体文化时,宗教是原始人类惟一可能的一种思维方式,宗教文化的解释功能得到最为充分的发挥。如原始人对变化多端的自然现象不了解,无法作出合理的解释,但是人类是富有创造性的,正如恩格斯所说:“而人则通过他所做出的改变来使用自然界为自己的目的服务,来支配自然界。”原始人类通过把自然现象异化、对象化,从而做出种种不同的解释,虽然这种解释是不科学的、不客观的,但是宗教文化的这种前科学的解释功能,对于科学的发展具有萌芽性的启示作用。
到了近代的工业时代,科学有了自己独立的理论体系和实验体系。这样,宗教文化的解释功能在许多方面又为自然科学、社会科学和思维科学所取代。即使是这样,宗教文化依然在科学无法完全把握的人生问题、伦理问题和心灵问题方面,保留着解释功能,只不过这种解释功能随着人类社会历史的发展,越来越多地被科学所替代。
宗教文化的这种对自然现象、社会现象和精神现象的解释功能,使人们对很多问题都有相同或类似的认识,这无疑有助于他们之间的相互认同。
(二)规范功能
人类创造的宗教律法、宗教道德、宗教伦理等反过来影响人、塑造人、约束人,对人们的行为发挥着强大的规范功能。这一功能能通过宗教教义、教规和宗教戒律的神圣性来实现。
宗教伦理、道德在长期渗透、潜移默化中已成为人类自我意识的一部分,也是世俗伦理、道德的重要来源。
宗教文化的规范功能往往与民族特性联系起来,对于规范民族风俗、习惯、伦理、道德,对于增进民族认同,起着非常大的作用。
(三) 整合凝聚功能
宗教文化的整合凝结功能,具有使社会的不同个人、群体或各种社会势力、集团凝聚成为一个统一、一致的整体的作用,并且能促使其内部的团结。
宗教文化的整合凝聚功能是宗教意识、宗教组织和宗教礼仪这三大宗教构成要素共同作用的结果。各种群体、个人与社会集团形成一个具有共同意识的宗教文化共同体,并进而产生组织上的整合。在此基础上,在宗教文化共同体内唤起一种强烈的认同意识,从而增强和促进共同体的内部团结与一致。
宗教文化具有认同的特性,对于相同或相似宗教文化的认同,人们往往通过宗教意识、宗教伦理道德、宗教规范、宗教表达方式方法等获得。正是在宗教文化认同的基础上,体现出强大的整合凝聚功能。宗教文化的认同对于民族文化的认同和归属有着巨大的作用。
宗教文化不仅仅是一个信仰问题,也不仅仅是一个意识形态领域的问题,而且还是一个复杂的社会问题,一个与民族共同体密不可分的民族心理和民族意识问题。宗教文化的民族整合凝聚作用主要体现为促进民族的共同心理、共同习惯、共同文化传统的形成,促进民族内部的融合以及民族之间的融合。
宗教文化的整合凝聚功能在不同的情况下会产生不同的结果,从而一定程度上对民族演变产生不同的影响。
(四)调控功能
调控是一种主动的掌握,一种人类的自卫行为方式。
宗教文化的调控功能从本质上说就是调控人与自然、人与人以及与其他族群文化之间的关系。这里仅分析调控其中的两种关系。
首先,调控个人与族群的关系。人们通过宗教文化来规约族群与个人的关系,使每一个人都与自己的族群处于最佳状态,如通过信仰宗教文化中的祖先崇拜、图腾崇拜、神灵崇拜等造成族群的的归化感和认同感等。宗教文化对每一个族群成员与族群关系的调控,不仅使个人对族群具有更强的认同感,同时也使族群具有更强的凝聚力。
其次,调控与其他族群宗教文化的关系。宗教文化有排他性特点,对于其他宗教文化的宽容一般都有一个度,那就是以不危及自身宗教文化的存在和发展为前提。而在一定的宽容度内,宗教文化自身有其自动的调控能力,如吸纳不同的宗教文化或其他形式的文化为自身宗教文化的发展和创造服务等。然而,一旦超越了一定的“度”,那么就超越了宗教文化调控的弹性范围,只能由国家权力或政治介入,给予强行规范。
宗教文化的调控功能如果朝着不良方向发展,就可能造成不同族群之间的文化冲突。
(五)丰富生活习俗功能
宗教的教义、教规和礼仪,通过祈祷、禁忌和节庆等形式,转化到教民的婚生、丧葬、服饰、饮食和娱乐等必不可少的日常生活中去,这就形成了一种独特的宗教习俗文化。这种把宗教生活和日常习俗融合在一起而形成的宗教习俗文化,对于保持宗教文化的稳定性与持久性,具有十分重要的作用,因为生活习俗本身就是人们在具体的自然环境和社会环境中长期约定俗成的社会惯性系统。
婚嫁丧葬礼仪形式最初包含着人们的情感因素和对生命的意义的认识,并借助于宗教的神圣庄严性,把崇拜神灵、祝福自己、娱乐民众结合为一体的宗教节庆,在这方面因具有更大的开放性和娱乐性,从而丰富了人们的习俗文化生活。宗教禁忌的生活习俗虽然具有狭隘的教派性,但由于它基于一种神圣教义的内涵而得到教民的认同,并成为它们宗教生活习俗的重要组成部分。其中有些宗教生活习俗在长期的生活演变中,逐渐脱离宗教仪式,成为一种民族风俗。这些生活习俗既体现了宗教的神圣性和庄严性,又化解为民族惯常的生活习俗,成为该民族文化生活的特殊标志。
宗教文化的功能远不止这些。仅从以上所述就可以看出,在人类历史上宗教文化曾发挥过重大作用。宗教文化作为民族文化的重要组成部分,对民族形成、民族发展及民族演变有着十分深刻的影响。
当然,宗教文化的上述功能并不是绝对的。在不同的历史时期、不同民族和国家中宗教文化的地位和作用是不同的。随着人类文明的发展,宗教文化的地位和作用正在不断弱化。
[参考文献]
[1]牟钟鉴.中国宗教与文化[M].成都:巴蜀书社,1988.5.
[2]陈麟书,陈霞.宗教学原理[M].北京:宗教文化出版社,2003.38.
[3]M. E.斯皮罗著,徐俊等译.文化与人性[M].北京:社会科学文献出版社,1999.282.
[4]吕大吉.从哲学到宗教学[M].北京:宗教文化出版社,2002.738,739.
[5]斯大林.和民族殖民地问题[M]. 北京:人民出版社,1961.328.