Narratives of Suffering: A Psycholinguistic Analysis of Two Yi Religious Communities in Southwest China
Narratives of Suffering: A Psycholinguistic Analysis of Two Yi Religious Communities in Southwest China
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DOI：
10.1163/9789004348936_012
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发表时间：
2017-07
期刊：
影响因子：
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通讯作者：
Rachel Sing-Kiat Ting;L. Sundararajan;Qingbo Huang
中科院分区：
文献类型：
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作者：
Rachel Sing-Kiat Ting;L. Sundararajan;Qingbo Huang
中国有56个民族，其中彝族是第七大民族，主要居住在最偏远、最贫困的地区。他们被“艾滋病/艾滋病毒”、“吸毒者”、“暴力”、“懒惰”等标签边缘化。本研究采用心理语言学方法，通过分析中国西南部的彝族毕摩派和彝族基督教这两个宗教群体的苦难叙述，来检验情感信息的认知处理。人们预测并发现，在逆境中，这两个宗教团体在苦难的叙述中表达的情感是不同的。彝族毕摩派倾向于通过隐含的代码来表达他们的情感，例如谈论充满情感的事件而不说出他们的情感，而彝族基督教群体则使用更广泛的情感词汇。他们对苦难的认知归因也受到他们的社会关系和宗教信仰的影响。彝族毕摩派倾向于依靠超自然原因来解释他们的痛苦，而彝族基督教派则更多地利用内部归因和生命回顾。在寻求帮助的方式上，这两个群体对强关系的利用没有差异，但彝族基督徒更多地利用弱关系作为资源。彝毕摩派比彝族毕摩派使用更多的外部干预（例如仪式），而后者比前者使用更多的内部操作（例如祈祷）。总之，作为一种文化系统，宗教与生态位和认知方式共同演化，对当地社区的情感表达产生普遍影响。 * 作者注：Rachel Sing-Kiat Ting，中国政法大学，中国北京； Louise Sundararajan，罗切斯特，纽约；黄庆波，北京大学人口研究所，中国北京。本文得到富勒·特拉维斯中国宗教心理学研究计划基金的支持。通过第一作者所在的研究所获得了伦理批准。有关本文的通讯请发送至 Rachel Sing-Kiat Ting, 12, Jalan Lun, Sibu 96000, Sarawak, Malaysia。电话：1 (881) 053-3531；电子邮件：racheltsk@cupl.edu.cn。
In China, there are 56 ethnic groups, among which Yi people are the seventh largest ethnic group who reside mainly in the most isolated and deprived regions. They are being marginalized with labels such as ‘AIDS/HIV,’ ‘drug addicts,’ ‘violent,’ ‘lazy’ and so on. This study adopted a psycholinguistic approach to examine cognitive processing of emotional information through an analysis of the narratives of suffering in two religious communities, Yi-Bimo and Yi-Christian, in Southwest China. It was predicted and found that in time of adversity, these two religious groups expressed their emotions differently in their narratives of suffering. The Yi-Bimo group tended to express their emotion through implicit codes such as talking about emotionally loaded events without naming their emotions, whereas the Yi-Christian group utilized a significantly more extensive lexicon of emotions. Their cognitive attribution of suffering was also shaped by their social ties and religious approaches. The Yi-Bimo group tended to rely on supernatural reasons to explain their suffering, whereas the Yi-Christian group made more use of internal attributions and life review. In terms of help-seeking methods, these two groups did not differ in their utilization of strong-ties relationship, but Yi-Christians included more weak ties as their resources. The Yi-Bimo utilized significantly more external interventions (e.g. rituals) than the Yi-Christian, while the latter utilized significantly more internal manipulations (e.g. prayer) than the former. In conclusion, as a cultural system, religion coevolves with the ecological niche and cognitive styles that have pervasive impact on the emotional expressions of the local community. * Author Note: Rachel Sing-Kiat Ting, China University of Political Sciences and Law, Beijing, China; Louise Sundararajan, Rochester, New York; Qingbo Huang, Institute of Population Studies, Peking University, Beijing, China. This paper is supported by Fuller Travis Research Initiative Grant on Psychology of Religion in China. Ethical approval was obtained through the first author’s institute. Correspondence concerning this article should be addressed to Rachel Sing-Kiat Ting, 12, Jalan Lun, Sibu 96000, Sarawak, Malaysia. Tel: 1 (881) 053-3531; Email: racheltsk@cupl.edu.cn.