本文關(guān)鍵詞：湘西苗族仙娘與蠱婆的身份認(rèn)同研究　出處：《廣西民族研究》2017年01期 　論文類(lèi)型：期刊論文

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【摘要】：仙娘與蠱婆是共生于湘西苗族社會(huì)一正一邪的女性神性人員。因正邪身份,二者在苗疆的境遇有天壤之別,仙娘備受尊重,蠱婆飽經(jīng)歧視。二者身份認(rèn)同的形成有著截然相反的內(nèi)在邏輯:仙娘在“癲狂”中形成“自認(rèn)”,通過(guò)安壇儀式產(chǎn)生“他認(rèn)”;蠱婆無(wú)辜受誣,產(chǎn)生“他認(rèn)”,抗?fàn)師o(wú)果后被迫內(nèi)化為“自認(rèn)”。前者是由己及人,由內(nèi)至外的過(guò)程;后者是由人至己,被強(qiáng)加的過(guò)程。
[Abstract]:Fairy Niang and Gu Po are female divinity personnel who coexist in the Miao society of western Hunan. Because of the status of good and evil, the circumstances of the two in Miao are very different, and the fairy mother is respected. The formation of the two identities has the opposite inner logic: fairy Niang forms "self-admission" in "mania" and produces "he recognition" through the ceremony of "an altar"; The innocent woman was falsely accused, resulting in "other recognition", and being forced to internalize into "self-admission" after fruitless protest. The former was a process from self to person, from inside to outside; The latter is a process imposed by man and himself.
【作者單位】： 貴州銅仁學(xué)院;吉首大學(xué)哲學(xué)研究所;
【分類(lèi)號(hào)】：C955
【正文快照】： 湘西苗族社會(huì)崇巫尚鬼,巫魅之風(fēng)濃郁,孕育著巴岱、仙娘、蠱婆等特色鮮明的神性群體。其中,巴岱、仙娘因以其神性為人們解決日常生活中的神秘問(wèn)題而備受尊重,獲得了較高的社會(huì)地位;蠱婆卻因相傳“放蠱害人”而為人所唾棄,乃至孤立、隔絕。同為女性神性人員1,仙娘與蠱婆就像共生

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