| Landscape nature is one of the important production and living factors of mountain ethnic groups.In the long-term production and living practice,ethnic minorities in southwest China have formed a unique belief system of mountain,gods related to landscape nature.The essence of the mountain deity mentioned by the author is to personify the mountain,the natural phenomena in the mountain and various mysterious forces in the mountain,which is the advanced form of supernatural forces.The study of the belief in mountain gods puts the image of "mountain gods" in a specific social and cultural scene,pays attention to people's perception of nature,combs the belief system of mountain gods in primitive religions and their sacrificial ceremonies,and explores the relationship between people and nature in a specific society through the image of "mountain gods".This can provide an important visual threshold for us to understand the traditional ecological concept,ecological behavior and the interactive relationship between natural environment and social and cultural ecology of mountain nationalities,and is of great significance for enriching the research cases of belief in mountain gods in southern China and the cultural connotation of mountains and waters in ethnic regions.At the same time,it is also an extension of the understanding of the modern transformation of traditional ecological concepts,which can provide intellectual support for the construction of regional ecological civilization and biodiversity conservation planning,and promote the promotion of regional cultural values.Broadly speaking,the scope of belief in mountain gods should include two levels:one is the belief in various mysterious forces in the mountains.The so-called "mysterious forces in the mountains" refers to a supernatural force with personality but no image.Because it is vague and vague,people always associate it with specific natural things and forces.This mysterious force is the initial form of the concept of mountain gods.The second is the belief in the gods in charge of all affairs in the mountain.The so-called "gods in charge of all affairs in the mountain" refers to the mountain gods who have both personality and image(such as human form,animal form,etc.),divinity and function.The field site selected in this paper is Liming Township,Yulong County,Lijiang City,Yunnan Province.It is located in Laojun Mountain area in the hinterland of longitudinal valley of Hengduan Mountains in northwest Yunnan.It is famous for its magical and magnificent Danxia landform and patchwork of high mountains and lakes.It has a good ecological system and rich rare animal and plant resources.Lisu people who live in the area believe that nature is not a pure material world,but full of gods.The sun,the moon,the mountains,the rivers,the streams,the trees and so on all turn into "Nis"and become people's objects of worship.They dominate different lives and play different functions,and "rice" is the master of nature and determines the good or bad for people.The local Lisu residents live in such a place where human beings and gods are in common,which gives rise to a set of natural interaction behaviors and survival philosophy of mountains and rivers under the belief of mountain gods.People adjust the relationship between human beings,human beings and nature through the sacrificial ceremony of "Ni" and thus form the ecological discipline and forest protection system with their own national characteristics to guide their ecological behaviors.The purpose of this article is to trace back the traditional ecological concept of the Lisu people in the mountain area of Liming,Laojun Mountain,based on their"perception-awe-belief-norm" of the nature of the mountains and rivers,to connect the cognition and interaction between the Lisu people and the mountains and rivers,and to explore their connotation and significance in maintaining the ecological environment,so that we can have an objective understanding of the diversity of local knowledge.This paper consists of three parts,introduction,text and conclusion,of which the text includes four chapters.The introduction mainly introduces the research origin,research purpose,research significance and data collection methods,and systematically sorts out the relevant research trends in the academic field.The first chapter introduces the cultural and ecological background,history,livelihood and ethnic groups of Liming Township and the basic situation of the field sites.The second chapter describes the Lisu people's perception of nature and their view of space shared by human beings and gods,focusing on the study of the religious culture and belief system of mountain gods with Laojun Mountain as the carrier.This part introduces myths and legends and natural landscapes in oral literary works,and combs people's worship of mountains,natural phenomena in the mountains and mysterious forces in the mountains,such as Mishan God,water and fire ravines,animals and plants,celestial bodies and mysterious forces in the mountains.The third chapter starts with the Lisu clan totem,describes and analyzes the ethics of life tracing,sorts out the sacrificial ceremonies related to life etiquette,summarizes and analyzes the social integration function of Lisu mountain god sacrificial activities and life cognition,and the ecological concept contained therein.The fourth chapter explores the Lisu people's view of natural production.They live in the mountains according to different altitudes,farm tools are obtained and produced in the mountains,medicines are collected in the mountains,and production activities are arranged according to the recording time of regular natural changes such as flowers bloom and fall,migratory birds return,vegetation wither and flourish,etc.According to their practice in nature and forest protection system reflected in the production,residence and sacrifice ceremonies at different altitudes,they are studied and sorted out to explore their ecological significance.The conclusion part summarizes the traditional ecological concept and its modern transformation of the Lisu ethnic group in the mountainous region.It holds that the worship of the God of the Lisu ethnic group is placed in a prominent position in the traditional religious belief of the Lisu ethnic group.The concept that human beings and all natural things are regarded as homologous living organisms is one of the ideological roots of the Lisu ethnic group's view of nature and ecology.It embodies the survival wisdom and life experience of the Lisu ethnic group,which was obtained by the Lisu ethnic group's belief in living with nature in the long years.This traditional ecological concept is inherited by the Lisu ethnic group in the Dawn region from generation to generation,guides its ecological behavior,forms a solid ecological consciousness,and enables today's Lisu ethnic group to live together.These traditional ecological concepts will also be beneficial to the development of mountain ecological protection in modern society and have important practical significance in promoting the construction of socialist ecological civilization. |
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