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    Title: 西部苗族的創世記與《聖經》〈創世記〉之比較
    Authors: 艾斯翠
    Contributors: 張駿逸 博士
    艾斯翠
    Keywords: 西部苗族
    赫蒙苗
    阿蒙苗
    花苗
    希伯來人
    創世記
    Western Miao
    Hmong
    A-Mong
    Hua Miao
    Hebrews
    Genesis
    Date: 2005
    Issue Date: 2009-09-18 10:39:25 (UTC+8)
    Abstract: 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。
    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
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    四、 期刊、文章
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    《宣威縣志稿》
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    「四川苗族故事、歌謠」,1997,郎維偉 著《四川苗族社會與文化》,(The Society and Culture of Miao Nationality in Sichuan)成都:四川民族出版社,第211-225頁
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    Batto, Bernard
    “Creation Theology in Genesis”, in Clifford, Richard J. and Collins, John J. ed. 1992 Creation in the Biblical Traditions, Washington, DC: The Catholic Biblical Association of America pp. 16-38
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    “Israelite Ethnicity in Iron I: Archeology Preserves what is Remembered and what is Forgotten in Israel’s History,” Journal of Biblical Literature, 112/3 (2003) pp.401-425
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    “Man and the Meaning of Nephesh”, Bibliotheca Sacra 145:580 October-. December 1988 pp.400-409
    Carroll, Michael P.
    “One More Time: Leviticus Revisited”, in Lang, Bernard, ed. 1985 Anthropological Approaches to the Old Testament Philadelphia: Fortress Press pp.117-121
    Cheung, Siu-woo
    “Millenarianism, Christian Movements and Ethnic Change among the Miao in Southwest China”, in Harrell, Stevan ed., 1995 Cultural Encounters on China’s Ethnic Frontiers Seattle: University of Washington Press pp. 217-247
    Dao, Yang,Ph.D.,
    “The Hmong: Enduring Traditions” in Lewis, Judy ed. 1992 Minority Cultures of Laos: Kammu, Lua, Lahu, Hmong and Mien, Rancho Cordova, CA: Southeast Asia Community Resource Center pp. 249-315
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    “Archeology and the Emergence of Early Israel”, in Bartlett, John R. ed., 1997 Archeology and Biblical Interpretation London: Routledge pp.20-50
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    “The Yearning for Paradise in Primitive Tradition”, in Murray, Henry A., ed., 1960 Myth and Mythmaking New York: George Braziller pp. 60-75
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    “Miao or Hmong”, Thai-Yunnan Project Newsletter, Number 17, June 1992. As cited in Timothy T. Vang, “Coming a Full Circle: Historical Analysis of the Hmong Church Growth 1950 – 1988” Ph.D. dissertation, Fuller Theological Seminary, 1998 p. 66
    Grabbe, Lester L.
    “Hellenistic Judaism”, in Neusner, Jacob ed. 2001 Judaism in Late AntiquityBoston: Brill Academy Publishers, Inc. pp. 53-83.
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    “Cultural Identity and Diaspora”, in Rutherford, J. ed., 1990 Identity, Community, Culture, Difference London: Lawrence and Wishart pp. 222-237
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    Hoff, Tory
    “Nephesh and the Fulfillment it Receives as Psuche”, in De Graaff, Dr. Arnold H. & Olthuis, Dr. James H. ed., 1978 Towards a Biblical View of Man: Some Readings, Toronto: The Association for the Advancement of Christian Scholarship pp. 77-131
    Knoppers, Gary. N.
    “Intermarriage, Social Complexity, and Ethnic Diversity in the Genealogy of Judah,” Journal of Biblical Literature, 120/1 (2001) pp.15-30
    Krader, Lawrence “Buryat Religion and Society”, in Middleton, John, ed., 1967 Gods and Rituals New York: The Natural History Press pp. 103-132
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    “L’Initiation du Mort chez les Hmong”, L’Homme, XII, 1-3, 1972. Cited in Tapp, Nicholas 1990 Sovereignty and Rebellion, The White Hmong of Northern Thailand Oxford: Oxford University Press p.84
    Lewis, Alison
    “The Western Protestant Missionaries and the Miao in Yunnan and Guizhou, Southwest China”, in Michaud, Jean ed., 2000 Turbulent Times and Enduring Peoples: Mountain Minorities in the South-East Asian Massif Richmond: Curzon Press pp. 79-96
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    Millard, Alan
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    Yang, Pa Chou
    “The Beginning of the World: People, Grains and Meat, Sun and Moon,” in Charles Johnson, ed., 1992 Myths, Legends and Folk Tales from the Hmong in Laos St. Paul: Department of Linguistics, Macalester University Quoted in Timothy T. Vang, “Coming a Full Circle: Historical Analysis of the Hmong Church Growth 1950 – 1988” Ph.D. dissertation, Fuller Theological Seminary, 1998 pp. 103-105
    Yang, Kaiyi
    1996 “Hmong or Mongolian”, Hmong forum, January, p. 46-62. Quoted in Schein, Louisa 2000 Minority Rules The Miao and the Feminine in China’s Cultural Politics Durham and London: Duke University Press pp. 54-46.

    五、 相關網站
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    《新校本史記》(日期2006/5/30) 網址:http://www.sinica.edu.tw/~tdbproj/handy1/
    「女媧用黃土和水造人」(日期2005/10/16) 網址:http://www.epochtimes.com/b5/0/11/4/c2627.htm
    「中國古代發明:青銅器」(日期2006/5/30) 網址:http://www.epochtimes.com/b5/5/3/14/n848027.htm。
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    吳心源、石維海者〈苗族始祖—盤古考〉(日期2005/10/18) 網址:www.gog.com.cn/gz/art0401/ca563012.htm
    李炳澤,《苗族古歌與苗族歷史文化研究》評介(日期2005/6/24) 網址:www.3miao.com/books/review/ping-guge.htm
    李炳澤、鄒玉華,「苗族歌謠紀錄翻譯:簡史與思考」 (日期2005/6/24) 網址:http://www.3miao.net/shownews.asp?newsid=620。
    侯健,「論雲南苗族遷徙及其文化的形成」, 1994年6月初稿,2003年5月修改 (日期2004/2/21) 網址:http://www.3miao.com/hmongology/wholength/history/yunmiao.htm
    張曉〈跨國苗族認同的依據和特點〉,(美國加州大學第八屆教育學術年論文) Zhang Xiao, “Common Basis and Characteristics of Miao and Overseas Hmong Identity”, (日期2005/8/2) 網址:http://www.geocities.com/kaoly_y/HistoireCultureLanguage/ZhangXioaChinese34.html
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    潘定智,「從苗族民間傳承文化看蚩尤與苗族文化精神」, 2004-05-14來源,(日期2006/5/10) 網址:http://www.univs.cn/univs/lzu/minzufengqing/info_display.php?id=100167
    譚佛佑「他們撥開了石門檻的濃霧」平本世紀吃貴州省威濘縣石門檻基督教會苗族教育 (日期2005/6/24) 網址:http://www.oc.org/big5_txt/oc3643b.htm

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    Weiss, Zari “Justice, Justice (and Love and Mercy) shall you pursue”, Union for Reform Judaism, (日期2005/8/8) 網址: http://urj.org/Articles/index.cfm?id=2826&pge_prg_id=14143&pge_id=3447
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