Tibetan And Qiang Yi Corridor The Cthulhu Faith One Diverse Anthropological Research

Folk religion is a complete cultural system which includes rituals and symbols, and it means that people embrace and respect supernatural power and mental body spontaneously. It contains the heritage of primitive religion, the penetration of artificial religions, the common convention and general folk believes. The evil-god belief is a more fringe belief compared to other protect-gods belief within the folk religion. The phenomenon of "Du Yao Mao " in Tibetan-Qiang-Yi Corridor is a typical folk-custom belief. Tibetan-Qiang-Yi Corridor comprises the Hengduan Mountains which located in the southeast of Tibet plateau and the high mountains and valleys area among six paralleled rivers of Min River, Dadu River, Brahmaputra, Jinsha River, Lancang River, and Nu River, as well as the adjacent area between Yunnan, Sichuan and Tibet. It's a natural corridor for the ancient Diqiang, tribes to migrate from northwest to south where some minorities from Zang-Mian of Han-Zang language family live in, such as Zang, Qiang, Yi, Lisu, Bai, Naxi, Pumi, Dulong, Nu, Hani, Jingpo, Lahu and so on."Du Yao Mao "is a kind of eeriness among human, ghosts and gods, which is a common evil-god believed by Qiang, Zang and Hui in the upper side of Min river, and also one of the widespread evil-gods that exist with a common basis of faith.Based on the theories and research perspectives of ethnology, my dissertation is going to explore the integrated diversity culture of evil-god belief in Tibetan-Qiang-Yi Corridor in its special history, culture and geographic background, taken "Du Yao Mao" belief as an example.The paper contains three parts:introduction, main body and conclusion. The first chapter is introduction, which will introduce the reasons why I chose this topic and its meaning, also relevant research reviews and perspectives, research ideas and methods, the background of Qiang ethnic group as well, to give a brief impression of my topic.The main body is from Chapter2to chapter4.Chapter2will briefly introduce the natural geographic, history and culture situation, The third chapter will focus on Qiang ethnic group that lives at the opening place of Tibetan-Qiang-Yi Corridor, discuss the meaning of "Du Yao Mao" in Qiang's own language and also the changes of narration of the stories and legends that told in different districts and places. In chapter4, I will take "Du Yao Mao" belief as an example to explore the collective unconscious with diachronic perspective in the background of Qiang's social history, also to see the relationship between the belief and the special ecological geography of Qiang districts, and how can the belief be reconstructed in the needs of social control. Chapter5will return to the Tibetan-Qiang-Yi Corridor again, then I will compare "Du Yao Mao" belief with "Mao Gu god" of Gan-Qing,"Du" belief among Yi, Pumi, Naxi, Lisu and other minorities living on the border of Sichuan and Yunnan. Meanwhile, "Fang Gu" belief of minorities such as Nu, Dulong in Nujiang basin will also be taken into comparison to analyze the integrated diversity of popular belief of evil-god in Tibetan-Qiang-Yi Corridor.The conclusion will be drawn in the last chapter, this part is a summary of the whole text, and also a chapter which will show my own ideas and thoughts about the evil-god belief in Tibetan-Qiang-Yi Corridor.