【摘要】：水乃生命之源,天地萬物繁衍生息都離不開水。水能潤物,亦能養(yǎng)人。水井的出現(xiàn)是智慧的先民為解決生活、生產用水問題修建的器物,是人與自然和諧相處的產物,也是文明社會的一種表現(xiàn)。原始先民的精神生活和物質生活不斷被水井所蘊含的文化所滲透。新石器時代的河姆渡古文化遺址發(fā)現(xiàn)中國最早的水井,說明遠古時代的人類就已學會鑿井取水。它是人類利用自然、尊重自然、順應自然的文化符號。水井的出現(xiàn)一定程度上緩解了地表水匱乏的局面,是人類開始聚居的標志。水井作為村落社會的水秩序中心,維系了人與人、村寨、社會三者之間的聯(lián)系。本文由五個部分組成。前言部分介紹了選題緣由及研究意義、研究現(xiàn)狀、研究思路與方法、概念界定;第二部分介紹了水井碑刻的基本情況,如分布、類型、特點等;第三部分詳細探討了從碑刻研究貴州飲用水資源的利用問題;第四部分探討了從碑刻研究貴州飲用水資源的保護問題;第五部分論述了水井碑刻蘊含的“法意識”與地方性環(huán)境保護意識給當今貴州帶來的借鑒與啟示作用;最后結語部分總結了文章的中心思想。水井碑刻見證了水井及其水資源背后的文化意蘊。人類對水資源的利用包括生活用水和生產用水兩個方面,歷史上官方關于水資源的記載多為水利,即生產、灌溉方面,對生活用水的歷史記載較少,尤其是邊疆地區(qū)、民族地區(qū)、落后地區(qū)更是屈指可數。而民間對自覺利用和保護飲用水資源、生活用水的記載較多,碑刻就是其中一種記載方式。本文試圖以水井碑刻為基本史料,從社會史的角度,以水井為切入點,剖析明清以來至民國時期貴州村寨社會中的水井如何成為權力秩序中心以及背后蘊涵的生態(tài)環(huán)境文化。
[Abstract]:Water is the source of life, and everything in heaven and earth cannot reproduce without water. Water can moisten things and nourish people. The emergence of water wells is a product of harmony between man and nature as well as a manifestation of civilized society as well as an artifact built for solving the problem of life and producing water for the forebears of wisdom. The spiritual and material lives of the original ancestors were constantly permeated by the culture contained in the wells. The discovery of the earliest wells in China at the Heludu ancient cultural site in the Neolithic Age shows that ancient humans have learned to dig wells for water. It is a cultural symbol that human beings use, respect and conform to nature. The appearance of water well alleviates the shortage of surface water to a certain extent, and it is the symbol of human being's beginning to live together. As the water order center of village society, water well maintains the connection among people, villages and society. This paper consists of five parts. The preface introduces the reason and significance of the topic, the research status, the research ideas and methods, the definition of the concept, the second part introduces the basic situation of the water well inscription, such as distribution, type, characteristics and so on. The third part discusses in detail the utilization of drinking water resources in Guizhou from the inscriptions, the fourth part discusses the protection of drinking water resources in Guizhou from the inscriptions, and the fourth part discusses the protection of drinking water resources in Guizhou. The fifth part discusses the "legal consciousness" contained in the water well inscription and local environmental protection consciousness, which brings reference and enlightenment to Guizhou. Finally, the conclusion summarizes the central idea of the article. The well inscription bears witness to the cultural implications behind the well and its water resources. Human use of water resources includes two aspects: water for living and water for production. Most of the official records on water resources in history are water conservancy, that is, production and irrigation, and the historical records of water use for domestic use are less, especially in frontier areas. Ethnic areas, backward areas are even less numerous. There are many records about the self-conscious utilization and protection of drinking water resources, and the inscription is one of them. This article attempts to take the water well inscription as the basic historical material, from the angle of the social history and taking the well as the breakthrough point, to analyze how the water well in the village society of Guizhou since the Ming and Qing dynasties to the Republic of China period became the center of power order and the ecological environment culture behind it.
【學位授予單位】：貴州師范大學
【學位級別】：碩士
【學位授予年份】：2017
【分類號】：K877.42

【參考文獻】

相關期刊論文 前10條

1 管彥波;;西南民族村落水文環(huán)境的生態(tài)分析——以水井、水塘、水口為考察重點[J];貴州社會科學;2016年01期

2 姜明;;從碑刻看清至民國清水江下游地區(qū)的社會秩序[J];原生態(tài)民族文化學刊;2015年02期

3 周飛;;清代云南禁伐碑刻與環(huán)境史研究[J];中國農史;2015年03期

4 王宗勛;;略論清水江中下游地區(qū)碑刻的社會價值及保護[J];貴州大學學報(社會科學版);2015年03期

5 管彥波;;民間法視閾下的水文生態(tài)環(huán)境保護——以西南民族為考察重點[J];貴州社會科學;2015年05期

6 徐曉光;;黔東南苗族侗族水資源利用習慣法規(guī)則研究[J];民間法;2014年02期

7 許南海;;貴州民間的生態(tài)意識——以鄉(xiāng)規(guī)民約碑刻為例[J];原生態(tài)民族文化學刊;2014年04期

8 歐陽大霖;;試論貴州侗族地區(qū)碑刻古籍的文獻價值[J];黔南民族師范學院學報;2014年06期

9 劉榮昆;;瀾滄江流域彝族地區(qū)涉林碑刻的生態(tài)文化解析[J];農業(yè)考古;2014年03期

10 龍宇曉;秦秀強;;清水江下游苗侗碑刻文獻遺產的人類學田野考察[J];中國山地民族研究集刊;2013年00期

相關重要報紙文章 前4條

1 肖克;劉久鋒;;亮出底色 守住底線[N];農民日報;2015年

2 巴婁;;保護黎平井文化[N];中國文物報;2011年

3 吳正光;;保護開發(fā)貴州井文化[N];貴州日報;2009年

4 董曉萍;;村碑民俗中的用水文化[N];中國教育報;2000年

相關博士學位論文 前1條

1 黨曉虹;中國傳統(tǒng)鄉(xiāng)規(guī)民約研究[D];西北農林科技大學;2011年

相關碩士學位論文 前7條

1 劉琳琳;近十年石刻研究文獻綜述（2004～2014）[D];吉林大學;2015年

2 袁博;近代中國水文化的歷史考察[D];山東師范大學;2014年

3 賀天博;貴州地區(qū)生態(tài)變遷的民族學考察[D];吉首大學;2012年

4 王R，

本文編號：2433386