dc.contributor.advisor | 張駿逸 博士 | zh_TW |
dc.contributor.author (Authors) | 艾斯翠 | zh_TW |
dc.creator (作者) | 艾斯翠 | zh_TW |
dc.date (日期) | 2005 | en_US |
dc.date.accessioned | 18-Sep-2009 10:39:25 (UTC+8) | - |
dc.date.available | 18-Sep-2009 10:39:25 (UTC+8) | - |
dc.date.issued (上傳時間) | 18-Sep-2009 10:39:25 (UTC+8) | - |
dc.identifier (Other Identifiers) | G0892590181 | en_US |
dc.identifier.uri (URI) | https://nccur.lib.nccu.edu.tw/handle/140.119/34582 | - |
dc.description (描述) | 碩士 | zh_TW |
dc.description (描述) | 國立政治大學 | zh_TW |
dc.description (描述) | 民族研究所 | zh_TW |
dc.description (描述) | 89259018 | zh_TW |
dc.description (描述) | 94 | zh_TW |
dc.description.abstract (摘要) | 西部苗族有豐富又多彩的創世故事,這是他們民族分散在廣大的地區並與其他民族接觸的結果。其龐大的神系有需多不同創造天地萬物的神,有的是男神,有的是女神,有的男女神是夫妻而分配創造天地。由於苗族在20世紀起才開始有自己的文字,在此之前他們是以口傳方式延續其創世神話。雖然這些神話故事時有宗教方面的色彩,但是它們本身並無神聖的地位。希伯來人的創世故事記錄於《聖經》〈創世記〉。它們反映了早期的書寫傳統。他們的神是男神,也是唯一的神。因為這些故事的地位神聖,被視為是其唯一正統的創造故事,因此被留傳下來的版本被賦與不可改變或附加其他內容的神聖地位。兩個完全不同的創世傳統可以提供非常豐富的對比研究。筆者對兩個創世傳統所反映對神、對宇宙結構與對道德的觀念特別有興趣。透過研究發現,這兩個表面上完全不同的創世傳統,深入探討後,發現二者竟有許多相似之處。共同的概念包含天地被至高無上之神創造、混沌的原始世界、創造好的完美世界被死亡與疾病破壞、樂園的失去、普世的洪水氾濫、泥土造人、善與惡的對立等。筆者假設以上的共同概念,再加上無故土的西部苗族很容易認同歷史上亡國的希伯來人,導致其對基督教的接受度有比較高的傾向。 | zh_TW |
dc.description.abstract (摘要) | The Western Miao have an abundance of rich and colorful creation myths. This is the result of their living scattered over a large area, and interacting with other ethnic groups. Their large pantheon contains many different kinds of creator gods. Some are male, some are female, and some are male/female couples. Because the Miao did not have their own alphabet until the early 20th century, any passing on of their myths was done orally. Although these myths sometimes hint of religious influences, they do not have sacred status in themselves. The Hebrew creation myths are recorded in the Bible, in the book of Genesis. They reflect an early written tradition. Their God is male, and He alone is God. Because of their sacred status, these stories are seen as the only legitimate creation stories. Thus, in passing down these stories, no changes or additions can be made. Two such very different creation traditions provide rich opportunities for comparison. The author is especially interested in examining how these stories reflect different concepts of god, of the structure of the universe, and of morality. This study revealed that while on the surface, these two creation traditions appeared to be very different, a deeper probe revealed many similarities. These included the concept of a supreme creator God, original chaos, a perfect world marred by the introduction of sickness and death, the loss of paradise, a universal flood, man made from clay, the dual opposites of good and evil, etc. The author postulates that these similarities, plus the fact that the Miao, without a homeland, could relate to the Hebrews, contributed to their easy acceptance of Christianity. Key words: Western Miao, Hmong, A-Mong (Hua Miao), Hebrews, Genesis | en_US |
dc.description.tableofcontents | 第一節 研究動機………………………………………………………………1第二節 研究對象之界定、範圍與限制………………………………………1一、 本文名詞解釋-西部苗族、希伯來人、創世記………………………1二、 研究對象的界定與範圍………………………………………………2三、 研究限制………………………………………………………………2第三節 文獻回顧………………………………………………………………3第四節 研究方法………………………………………………………………6第一章 創世記的形成與發展………………………………………………………8 第一節 民族溯源…………………………………………………………… 8 一、西部苗族………………………………………………………………8 二、希伯來人………………………………………………………………18 三、小結……………………………………………………………………30 第二節 創世記傳說蒐集與流傳方式………………………………………30 一、西部苗族………………………………………………………………30 二、希伯來人………………………………………………………………37 三、小結……………………………………………………………………43第二章 故事的鳥瞰……………………………………………………………… 44第一節 天地及萬物的探源………………………………………………… 44 一、西部苗族………………………………………………………………44 二、聖經……………………………………………………………………52 三、小結……………………………………………………………………56第二節 人類與民族緣起…………………………………………………… 57 一、西部苗族………………………………………………………………58 二、聖經……………………………………………………………………61 三、小結……………………………………………………………………66第三節 洪水故事…………………………………………………………… 66 一、西部苗族………………………………………………………………66 二、聖經……………………………………………………………………69 三、小結……………………………………………………………………74第三章 比較與分析……………………………………………………………… 75第一節 內容………………………………………………………………… 75一、 對神的觀點………………………………………………………… 75二、 對宇宙結構的觀點………………………………………………… 91三、 對道德的觀點………………………………………………………100第二節 類型…………………………………………………………………105一、 結構問題……………………………………………………………105二、 原創性問題…………………………………………………………115第四章 西部苗族的創世記與《聖經》〈創世記〉之間的接觸…………………134第一節 西部苗族皈依基督教的過程………………………………………135第二節 歷史與文化方面的因素……………………………………………144第三節 神話方面的因素……………………………………………………149第五章 結論………………………………………………………………………152 | zh_TW |
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dc.language.iso | en_US | - |
dc.source.uri (資料來源) | http://thesis.lib.nccu.edu.tw/record/#G0892590181 | en_US |
dc.subject (關鍵詞) | 西部苗族 | zh_TW |
dc.subject (關鍵詞) | 赫蒙苗 | zh_TW |
dc.subject (關鍵詞) | 阿蒙苗 | zh_TW |
dc.subject (關鍵詞) | 花苗 | zh_TW |
dc.subject (關鍵詞) | 希伯來人 | zh_TW |
dc.subject (關鍵詞) | 創世記 | zh_TW |
dc.subject (關鍵詞) | Western Miao | en_US |
dc.subject (關鍵詞) | Hmong | en_US |
dc.subject (關鍵詞) | A-Mong | en_US |
dc.subject (關鍵詞) | Hua Miao | en_US |
dc.subject (關鍵詞) | Hebrews | en_US |
dc.subject (關鍵詞) | Genesis | en_US |
dc.title (題名) | 西部苗族的創世記與《聖經》〈創世記〉之比較 | zh_TW |
dc.type (資料類型) | thesis | en |
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