Qinghai Hu ji hai yi shi de yan jiu =: A study on the sacrificial rituals to the Qinghai Lake

Ph.D.This thesis focuses on a study on the sacrificial rituals to the Qinghai Lake by using historical documents and adopts a fieldwork method to carry out research on the contemporary sacrificial rituals to the Qinghai Lake.In the late Ming and early Qing Dynasty, Güshi Khan 顧實汗, who was the tribal chief of Khoshud Mongols 和碩特蒙古, migrated to Kokenuur (nowadays Qinghai) with his nomadic tribe, and established a political system which combined feudal lord with Churgan 丘爾干to unite tribe members. In order to consolidate this alliance, tribe members participated in a periodic assemble and sacrificial ritual at the Qinghai Lake. During the Qing Dynasty, the court suppressed rebellion which launched by one of Khoshuds Mongols nobility whose name is Blo bzang bstan 'dzin 羅卜藏丹津. By telling a story on how the Lake diety blessed the Qing's army, the Qing court awarded a new title to the Lake diety of Qinghai Lake, and sent ministers to preside over the sacrificial ritual to the Qinghai Lake annually. The Qing court took some measures to break up the alliance of Khoshuds Mongols, making it falling into decline. In the late Qing Dynasty, Tibetan tribes occupied the meadowland surround Qinghai Lake and took over the sacrificial ritual to the Qinghai Lake.At the beginning of the 20th century，the Republic of China transformed from a dynasty-state to a nation-state. The sacrificial ritual to the Qinghai Lake was still used as a political tool to deliver Government orders and enhance the relationship between the Government and the Mongolian and Tibetan tribes. With the perfection of administrative machinery，Mongolian nobilities and Tibetan tribal chiefs had lost their possession and privilege. The alliance along with the sacrificial ritual to the Qinghai Lake also lost its political function of the past two centuries.In the 1980s, with the revival of folk religious activities, the sacrificial rituals to the Qinghai Lake performed by Tibetan nomads around the lake recovered gradually. An analysis of myths and legends which widely circulated on the region around Qinghai Lake and the field study on the sacrificial rituals have shown that the sacrificial rituals to the Qinghai Lake was composed of a natural worship and animistic beliefs being put in a Tibetan Buddhist rituals framework. They are closely related to nomadic livelihoods. It came to be a set of community culture and psychological adjustment mechanism which was created and handed down by herdsmen in order to cope with their practical problems and anxieties of their nomadic life. It was the simple wishes of the herdsmen that enabled the folk sacrificial rituals to the Qinghai Lake to survive for over 300 years.本論文以位於青藏高原東北隅的青海湖的祭祀儀式作為研究對象，用依據文獻史料的方法追溯了青海湖祭海儀式的歷史變遷過程，並採用田野調查的方法對當代青海湖祭海儀式進行了研究。明末清初之際，和碩特蒙古首領顧實汗率部從新疆天山一帶遷徙來青海湖草原，建立起封建領主制和“丘爾干”制相結合的會盟制度，用定期的會盟、締結盟約、祭祀青海湖神靈等形式來維持部落間的聯盟關係。到清朝雍正年間，清廷借鎮壓青海蒙古台吉羅卜藏丹津反清一事，巧用“神佑聖主”的神跡故事將青海湖封為“靈顯青海之神”，此後將青海湖祭海儀式納入國家正統祀典，並每年委派西寧辦事大臣以“四瀆之禮”對其進行祭祀。隨著清廷對青海蒙古所採取的一系列分旗劃界、壟斷會盟等旨在“渙散其黨，以孤其勢”的隔離政策，青海蒙古從此萎靡不振。到晚清時，在黃河南岸休養生息、勢力逐漸坐大的藏族部落越河北上，搶佔了青海湖的大片草原。至清末民初之際，藏族千百戸也加入到了青海湖祭海儀式和會盟中來。至20 世紀初，中國完成了從王朝國家到民族國家的轉型，作為清廷宣示歸屬權和意識形態工具的青海湖祭海儀式，在這一轉型過程中被完整地保留了下來。無論是北洋政府還是南京國民政府，都將青海湖祭海儀式視為宣達中央政令，聯絡蒙藏情感，強調民族團結，及調查邊情的重要機會。隨著現代國家各級行政機構的設置和完善，蒙古王公和藏族千百戸失去了屬民和特權，被統治者所重視的作為遊牧部落政治秩序象徵的與青海湖祭祀儀式一體的會盟功能便由此徹底失效了。從此，作為政治工具的青海湖祭海儀式淡出了歷史的舞臺。20 世紀八十年代，隨著民間宗教活動的復甦，環湖藏族遊牧民的祭海儀式也逐漸恢復。根據對流傳在青海湖畔神話故事的分析，以及對祭海儀式的實地考察，不難看出青海湖的祭海儀式是在藏傳佛教儀式包裝下的自然崇拜和泛靈信仰，與遊牧生計息息相關，是牧民們應對現實遊牧生活中所出現的一些實際問題和焦慮所創造和流傳下來的一套社群文化和心理疏導機制。是牧民們樸素的願望使得民間祭海儀式得以葆有生命力，並長久地存續了下來。祁桂娟."2020年9月".Parallel title from added title page.Thesis Ph.D. Chinese University of Hong Kong 2020.Includes bibliographical references (leaves 152-165).Abstract also in English.Title from PDF title page (viewed on March 14, 2022).Qi Guijuan