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| 个人信息 |
| 姓 名： |
黄译员 [编号]:1037 |
性 别： |
女 |
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| 擅长专业： |
生态环保 |
出生年月： |
1981/2/1 |
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| 民 族： |
汉族 |
所在地区： |
北京 北京 |
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| 文化程度： |
本科 |
所学专业： |
英语语言文学 |
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| 毕业时间： |
38513 |
毕业学校： |
北京外国语大学 |
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| 第一外语： |
英语 |
等级水平： |
八级 |
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| 口译等级： |
中级 |
工作经历： |
4 年 |
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| 翻译库信息 |
| 可翻译语种： |
英语 |
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| 目前所在地： |
北京 北京 |
| 可提供服务类型： |
笔译 |
| 每周可提供服务时间： |
任何时间均可 |
| 证书信息 |
| 证书名称： |
专业八级证书 |
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| 获证时间： |
2005/3/1 |
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| 获得分数： |
合格 |
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| 工作经历 |
| 工作时期： |
2007/9/1--2009/8/1 |
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| 公司名称： |
香港国际生态杂志传媒有限公司北京代表处 |
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| 公司性质： |
外企代表处 |
| 所属行业： |
翻译 |
| 所在部门： |
翻译部 |
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| 职位： |
首席翻译 |
| 自我评价： |
热爱翻译工作 |
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| 笔译案例信息 |
| 案例标题： |
羌族建筑文化的发展断裂与恢复建构 |
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| 原文： |
生态研究栏目
羌族的建筑群存活了两千多年，在汉代发展成为“垒石为室”“高者十余丈为邛笼”的成熟石砌建筑文化，直至2008年“5•12”大地震前，基本保持着汉代就存在的文化风貌与特色。如今，在重建过程中，正面临着恢复和保护性的问题。
羌族建筑文化的发展断裂与恢复建构
文/赵 曦 赵 洋
作者简介：
赵曦，男，汉族，阿坝师专中文系副教授，从1984年开始羌族文化调查研究，最早提出羌族释比文化，释比经典，20多年发表羌族释比文化研究文章30余篇。
赵洋，男，羌族，四川师范大学美学硕士研究生，著有学位论文《羌族祭祀仪式美学蕴涵》。
宗教是人类精神生活所有机能的基础，它居于人类精神整体中的深层。任何宗教都有“宗教信仰”和“宗教文化”这样两个层面。哈佛大学教授威尔弗雷德•坎特威尔•史密斯在《宗教的意义与目的》中曾把宗教内容区分为“信仰”与“信仰的表达”两个层面。而在不同的民族文化体系中“信仰的表达”成为各自不同的表达秩序，并在物化层面上建构其“信仰的表达”世界。汉族以庙寺祠馆为其宗教“信仰的表达”，而羌族则以“勒色——羌族宗教核心土石台建筑物为其宗教世界的表征。
一、羌族建筑文化的基本特点
勒色（Lexse），是羌语北部方言对其称呼，南部方言称为“纳萨”（Nasha）。勒色为石砌立方体或锥柱体。纵截面为等腰梯形。两腰凸凹。勒色本体分为内外，上、中、下、结构象征天，地，人。内中埋藏有土陶、铁、铜、银、金、箭头、青稞、麦、羊毛线.麻线等象征万物。勒色的外部上、中、下分别为三块方形石板为台面。均圆形穿孔，上下对应。它的功能就是其上供奉神树、白石。
勒色存在有四种形式：多个寨子共有，建筑在多寨联盟的高山神林中；一个寨性所有，在本寨的神林中；家庭所有，在自己的房子顶端；氏族的高碉所有，在其顶端。在传统的羌族社会，所有寨子的祭祀神树林和任何家庭房屋，羌族碉楼的顶端最高处，都必然的建筑着“勒色”。
作为羌族的传统宗教建筑，勒色在1949年前广泛地存在羌族社会的神树林，神山，高碉，羌族家庭的房子顶端，成为羌族各种宗教仪式，祭祀的核心。1949年后，逐步被当成封建迷信之物，羌族各种宗教祭祀活动与随之停止。文化大革命中，被各个寨子的青年造反派全部用锄头挖毁。中共十一届三中全会后，很少部分羌族老人，释比家庭的房子上作了恢复。由于它本身像一个矮小的墙体，或者石台，外文化的人很少知晓。
上世纪中，羌族人口大约14万，其聚居地渐次耸起有不少于250余座非羌文化的庙宇学宫馆祠，它们是道教、佛教、伊斯兰、基督教教堂建筑。根据《汶志纪略》，道光《茂州志》，同治《直隶理番厅志》、《石泉志》以及笔者实地调查，清末民初，汉族的儒释道祠堂、宫观、寺院、会馆，在汶川约有30-40余处，茂县不少于70余处。理县50余处。北川不少于90余处。而藏传苯教，伊斯兰教，基督教的教堂也有数处。
在他者建筑宗教庙宇林立的世界中，羌族人始终坚守自己建筑与宗教表达方式。羌族人始终坚守着自我宗教，建筑的核心理念，始终以勒色为最高保护神和建筑的最高凝聚点。
根据我们的田野调查，汶川境内的称为“西羌第一寨”的羌锋寨群（羌锋，羌语是“亚格”，意思是神鸟翅膀间闪烁太阳光亮之意），其寨依山畔河，寨中有高碉29米高。寨房是天然的石头。最上面建筑纳萨，神林中建有纳萨。再如汶川龙溪寨，依山梁婉转凸凹而建寨，解放初有高碉11根。（座）四角形，五角形。高者30 余米。房子，高碉顶端建纳萨。
二、羌族建筑文化的核心理念
羌族民居房子，羌语叫：“基勒”jile.高碉叫“罗则”luoze.勒色在羌族的所有建筑的最高处。羌族释比经典中关于建房，修高碉，最终都指向“勒色”。它是最高界线，任何建筑不得高于它，不得贵于它，超越它。
勒色上无任何“建筑”，勒色本身仅仅是一个两三尺见方的石砌土台。具有小的、简约经济、神圣的特征，是人类社会最自然、神圣的，而又最经济，简略的宗教神圣物。它没有造成宗教异化人，沉重压力于人的感觉，以小，经济，实用的有限形式，表征了羌族宗教精神的无限指向。勒色上供祀白石，白石树枝崇拜关乎羌人自身历史文化。在羌民族迁徙、战争危亡中，神授予白石、树枝，击败魔兵，福佑民族复兴。白石与树枝积淀了羌族人思源祀祖，谢神报恩的集体心理意识。
石、树是羌族寨、高碉建筑材料；石、树是羌族的古代兵器，（羌族人使用白石与树枝战胜使用雪团与麻杆的戈基人）；石是取火的工具，羌语白石叫“硪鲁辟”火链也叫“硪鲁辟”。白石与羌族的宗教崇拜色之白色源于天、日、明的象征，也叠合羌族的图腾白羊、白马、白牛、白鸡的自然之色。这些宗教崇拜信仰的白色原型的共同点都是自然物。
羌族崇拜白石，一般的白石没有什么神圣性。只有供祀在勒色上面，白石才成其为神灵。勒色上一般五块白石，象征羌族的五个最大的神：羌族最高神灵阿巴木比塔，阿博确格（太阳神），阿巴述达且（山神），阿巴插补基（最早的插站开土立寨神）羊神、牛王神泽须等等。
勒色是羌族人利用立体有限的建筑空间向上放开，敞露无限的象征。永恒竖立的羌族建筑石墙上面的勒色，与其供置的白石所象征的火，暗合着太阳神秘的光照。
勒色上的神树枝是自然的树枝，是自然生命盎然勃发的象征与生生不息，发枝繁茂的象征。因此羌族释比在祭祀中说：人如白石而永久，如茂树而大发。
羌族在勒色前举行最高最大的祭祀仪式，把神树枝，就是三米左右高的杉树或者是桦树枝。在家庭祭祀，树枝高一米左右。其上有着12-14台分枝桠，插到勒色上。
由于勒色的本体是羌族祭祀的石、树枝、土构成，羌族的民居，高碉等一切人为建筑都取自大自然的原材料。石、树枝、土是羌族建筑的自然生态文化的三个神圣原则。石、树枝、土中内含有羌族的神灵——精神系统，由此，羌族的建筑材料以自然原生态的石、木、土在人类历史上构建起一道天然的建筑“天保”——天然建筑体系。在全球工业化、工业污染化的进程中，勒色坚守的羌族石木土建筑群竖起一道自然人文建筑的生态保护墙，阻止所有的工业污染进入其里。它们成为20世纪工业文明冲刷中世界上最后的自然生态建筑的净土，成为没有钢筋水泥混凝土污染的天堂。即使是地震毁塌这些建筑，也是石、木、土归于自然，不会污染自然。
因此，羌族的石砌文化建筑以及其包含的宗教观念与精神价值的显现，是人类以自然的物质，自然的手段（与工业化相对而言），和谐自然的精神意识，宗教信仰来和合自然，与自然共生，共同可持续发展的一个建筑文化的范本。已经不仅仅是民居建筑毁塌后的重建概念，而是具有很高价值的人类古老建筑文化生态，是一项人类生态文化存活意义的恢复与抢救工程。
三、羌族建筑文化的抢救与恢复吁求
羌族的建筑群存活了两千多年，在汉代发展成为“垒石为室”“高者十余丈为邛笼”的成熟石砌建筑文化，直至2008年“5•12”大地震前，基本上保持着汉代就存在的文化风貌与特色，跨越年代如此长久的民居建筑群的存在，确证了羌族石砌建筑与自然共生共存的生态契合性。这本身就值得当代人类给予高度的关怀。因此我们认为，羌族建筑文化的抢救与恢复迫在眉睫。
首先，我们认为，羌族物质建筑文化与羌族非物质文化的合体勒色（或者纳萨）应当恢复重建在羌族建筑的最高处。目前许多建筑单位设计的羌族灾后重建方案，他们吸取了羌族建筑的元素，但是在羌族建筑文化与精神，宗教文化的深度了解中缺失，少了羌族核心精神的元素与形式。
其次，羌族建筑与精神文化中石、木、土三元法则不可抛去，只宜在传承中创新。建筑结构毁塌，但是其石、土、木的自然性质不变。此次千年未遇的特大地震后，为着抗震，新的建筑体内核恰当地使用钢筋混凝土是应该的，但是如果最终建立起来的是钢筋水泥混凝土林立的民居与高碉，可能就只有新村，而消失了以勒色为核心的羌族建筑的、宗教的、精神的文化。
其三，羌族石砌建筑的外形风格，是长方形的背脊中央形成微型的向外微拱而形成乾棱子。乾棱子角线从底角一直笔直到房顶最上高处的勒色。因此其横切面是五角，不是四角。而羌族的高碉有四、五、六、八、十二、十三角。以石砌为主，也有黄土构筑高碉。目前的建筑方案基本上是四方形，这也消解了羌族建筑的多样风格。其四角均翘角，乃是嘉绒藏寨风格。这也引起一些羌族老人的担忧。解决这些问题，需要更多的建筑、文化的智慧和长久、有力、有效的投入。
其四，羌族建筑是一种高度手工作业的建筑。是羌族人怀着特殊宗教感情，手工垒石木而建的过程。其过程是羌族人集体民主建筑的、完全公开化的过程。羌族传统文化的恢复，建构应尽可能实现多赢，多方的满意。
羌族建筑的重建不是一个简单的民居毁坏重修的问题，而是世界上存活至今的，最古老民族与其同样古老的建筑文化与宗教文化的恢复和保护性问题，从这个意义上说，整个工作涉及数十万灾后民生问题，是一个既古老又现实的具有世界性的生态发展主题的文化恢复抢救工程。因此，我们吁求在全球范围内，为这个人类难能可贵的生态建筑文化与生态精神文化，而给予更多的关注和资助。
图片说明：
1、 羌族家庭上的勒色与白石。
2、 汶川布瓦寨石砌高碉，最上端的“勒色”有数十年没有祭祀，故上面没有插神树枝。
3、 汶川龙溪东门口寨。石头，土、木三元材料建筑，最上端是纳萨（勒色）。
4、 汶川三官庙村羌族的纳萨（勒色） 。
5、 羌族传统民居最高层上的“勒色”与白石。
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| 译文： |
Eco-Study Column
The architectural assemblage of Qiang ethnic group have existed for over two thousand years. In Han Dynasty, they grew into a mature stone architectural culture featuring “chamber made through laying stones” and “watchtower with a height of over 33 meters.” Their cultural outlook and feature were well kept before May 12th Earthquake in 2008. Currently, how to restore and protect them in the process of reconstruction remains a problem.
Rupture and Restoration of Qiang ethnic group Architectural Culture
Co-written by Zhao Xi Zhao Yang
Translated by Huang Xueqin
the Authors’ Brief Record
Zhao Xi, male, Han Nationality, associate professor in Chinese Department of Aba Teacher Training School. He started research on Qiang’s culture from 1984 and is the first to define Shibi culture and classics. Over 20 years, more than 30 articles on Shibi culture of Qiang ethnic group have published.
Zhao Yang, male, Qiang Nationality, Master in Aesthetics at Sichuan Normal University. He wrote the aesthetic implication of Qiang’s sacrificial rite for his master degree.
Lying in the deep layer of human spirit, religion forms the basis of all the function of human spiritual life. For any religions, there are two dimensions: faith and culture of religion. Wilfred Cantwell Smith, Professor of Harvard University, once divided religion into two layers: “belief” and “the expression of belief”. The latter, in different cultural systems, acts differently in articulation sequence and constructs the world of “the expression of belief” materially. For instance, the temple and ancestral hall are the “the expression of belief” for Han nationality while “Lexse—the main construction made of soil and stone—is the symbol of the Qiang’s religious world.
Ⅰ、Basic Characteristics of the Qiang’s Architectural Culture
Lexse is the name for the Qiang’s Architecture in its northern dialect while in southern dialect it is Nasha. Lexse takes the shape of cube or cone cylinder that made of stone with a bumpy isosceles trapezoid as its vertical section. Lexse is composed of the external and inner, as well as surface, middle and the bottom symbolizing Heaven, earth and man. Inside of lexse, pottery, iron, copper, silver, gold, arrow head, highland barley, wheat, wool and hemp twine are installed as token of everything on earth. Outside of lexse, three quadrels acts as the surface with round holes on it, and it functions as the place to stick holy twig and white stone.
Lexse can be found in four ways: in the mountainous holy woods shared by various stockaded villages; in the holy woods of a single village; at the top of the residential house; at the top of the clan’s watchtower. In traditional Qiang’s society, one is sure to see Lexse put in the holy woods of stockaded villages and on top of residential houses and watchtowers.
Before 1949, as traditional religious construction in Qiang ethnic group, Lexse was widely seen in the holy woods, on top of the divine mountain, watchtower and the Qiang’s house, playing a major role in various rituals and sacrificial rites of this tribe. However, after the year 1949, it was discarded as something superstitious and consequently the sacrificial rites in the Qiang’s also came to a halt. During China’s Cultural Revolution (1966-1976), all Lexses have been destroyed by the young rebel factions from the Qiang’s stockaded villages. Following the third Plenary Session of the 11th Central Committee of CPC, a limited number of Lexses on the residential houses of the senior and the Shibi family were restored. Taking the shape of undersized wall or stony terrace, Lexse is rarely known to the outside world.
In the middle of 20th century, the population of the Qiang’s reached around 140 thousand, with no less than 250 temples and ancestral halls from external culture emerging gradually on this habitat. They are buildings representing the Taoism, Buddhism, Islamism and Christianity. Based on the ancient record, like Wen Zhi Summary，Maozhao Summary /Daoguang Period of Qing Dynasty，Zhili Lifanting Summary /Tongzhi Period of Qing Dynasty, Shiquan Summary as well as the author’s on-the-spot investigation, in the late Qing Dynasty and the early Republic of China, there are altogether 30-40 ancestral halls, palaces, temples and assembly halls of the Han nationality in Wenchuan County, and no less than 70, 50 and 90 in Mao County, Li County and Beichuan County respectively. Moreover, a couple of buildings of Tibetan Ben, Islam and Christianity were also here.
In the place ridden with buildings and temples from non-native religion, the Qiang people always hold fast to their own way of expression for architecture and religion, and to the core concept of native religion and construction, regarding Lexse as the supreme guardian angel and architectural quintessence.
Based on our field investigation, there is a stockaded village group named Qiangfeng (equals to “Ya Ge” in Qiang’s language, meaning the twinkling sunlight filters through the wings of the divine birds) in Wenchuan county, is dubbed as the “No.1 Stockaded Village in West Qiang”. Situated near the mountains and rivers, this village group once built a watchtower of 29 meters. With Nasha on the top, the local house is made of stones. Another example is Wenchuan Longxi Village, which was built along the mountain ridge. At the beginning of China’ liberation, 11 watchtowers, with a height of over 30 meters and in the shape of quadrangle or pentagon were found there. Nasha also exists in the divine forest and on top of watchtowers and residential houses.
Ⅱ、the Core Concept of Qiang’s Architectural Culture
The residential house of the Qiang people is called “jile” and the watchtower “luoze” in Qiang’s language. Lexse is found at the top of each and every building of the Qiang’s. In Qiang’s Shibi classics, things about building house and watchtower will finally goes to “Lexse”, the culminating point, which should not be surpassed or humbled by any other buildings.
Lexse, being a two to three feet stony terrace itself, contains no other “decorations”. Featuring cute, simple, cost-saving, and holy, Lexse, as a religious token, is viewed as the best representative of these features. Lexse shows the infinite religious spirit of Qiang people, rather than alienating people by religion and adding pressure to man. White stones are enshrined and worshiped on lexse. The worshipping of the white stone and the twig relates to Qiang’s history and culture. In time of Qiang’s migration and war, these two things conferred by God defeated their enemy and blessed them to survive and thrive. Therefore, they represent the collective mind of the Qiang’s to honor their ancestors and to pay tribute to God.
Stones and trees are materials in building the Qiang’s houses and watchtowers. Meanwhile, they used to be weapons in ancient times, when the Qiang people battled against Gao-ji tribe who fought with snowball and hemp stalk. Stone is the tool to get fire, so maybe this is why the white stone and fire share one name in Qiang’s language: “Wo Lu Pi”. White stone and the worshiped color “white” of Qiang originate from the earth, sun and brightness while overlapping with the Qiang’s totems: sheep, horse, cattle and chicken in white. The common feature is that they are all natural things.
The Qiang ethnic group worships white stone. However, general white stone bears no holy connotation, which only comes into being when the stone is put on the top of lexse. Generally speaking, there are five white stones on the lexse, symbolizing five major gods of the Qiang’s: God Pagoda, sun god, hill god, sheep god and cow god.
Lexse shows the infinite by utilizing limited three-dimensional architectural space. The everlasting Lexse topped on the Qiang’s building, together with the white stone, coincides with the mysterious sunlight.
The holy twig on Lexse is natural, denoting the exuberant and thriving life. Therefore, when performing sacrificial rites, the Qiang’s Shibi often says that he, who resembles the white stone, is bound to have long life span; he, who resembles the luxuriant tree, will make a good fortune.
Qiang people perform the sacrificial ceremony in front of lexse, on which the holy twig, i.e. a 3-meter twig of fir tree or birch, is sticked. Whereas in the family sacrificial rite, the twig is reduced to 1 meter with 12-14 branches.
On the one hand, lexse is formed by the stone, twig and soil used in the sacrificial rites, and any man-made buildings are made from the natural material; on the other hand, stone, twig and soil, three principles of natural, ecological culture in Qiang’s building, connote the holy spirit of this group—the spiritual system. Therefore, the building material of the Qiang’s, i.e. the stone, twig and soil, have set up a natural, architectural system in the history of mankind. In the process of the global industrialization, plus the industrial pollution, Qiang’s building groups serve as an ecological shield, preventing all the industrial pollutants from entering it. These groups stand as the last pure land of natural, ecological construction and the paradise absent from steel bar, cement and concrete, after surviving the scouring of industrial civilization of the 20th Century. Even in time of earthquake, these buildings, thanks to the material: stone, tree and soil, will come into one with nature when collapse, without polluting the environment.
Therefore, the stone building as well as the religious concept and spiritual value contained is a fine example in which the consciousness of harmonious nature and belief complies with nature and coexists with nature, through natural material and means (compared with industrialization). So, reconstruction is by no means merely rebuilding of residential houses, but seen as to preserve the valuable ancient architectural culture and ecology. In this sense, reconstruction work is of great significance in rescuing and restoring the ecological culture of human being.
Ⅲ、Appeal to Rescue and Restore the Architectural Culture of the Qiang’s
The architectural assemblage of Qiang ethnic group have existed for over two thousand years. In Han Dynasty, they grew into a mature stone architectural culture featuring “chamber made through laying stones” and “watchtower with a height of over 33 meters.” Their cultural outlook and feature were well kept before May 12th Earthquake in 2008. The existence of such remote architectural group confirms that buildings of this kind well befitted with nature ecologically, thus it deserves great attention from modern society. We think it extremely urgent to rescue and restore the Qiang’s architectural culture.
To begin with, we think that compound Lexse (or Nasha) representing both material and non-material architectural culture of the Qiang should be restored on top of the buildings. In the reconstruction plans of construction companies, factors from the Qiang’s building have been adopted, but they fail to dig deeply into the Qiang’s architectural culture and spirit, as well as the religion. Meanwhile, the core spiritual element and form of this nation is also missed.
Secondly, the trio-principle of stone, tree and soil in the Qiang’s building and the spiritual culture should be passed on with innovation. Even though the building collapsed, its nature of stone, soil and wood remain unchanged. After the May 12 extraordinarily big earthquake, it is proper to use steel and concrete in the new buildings to resist the earthquake, but if it ends up with the new houses and watchtowers completely made by steel and concrete, we will have nothing but the newly-built villages and the Qiang’s culture of architecture, religion and spirit with lexse as the core will also vanish.
Thirdly, the outlook of the Qiang’s construction takes the shape of Hanlingzi, formed when the middle of the oblong back of the building arches outward slightly. The angle line of Hanlingzi keeps straight shape far onto the top of the roof where lexse lies. Therefore, the transversal surface is pentagon rather than quadrangle whereas the watchtower of the Qiang’s is with four to thirteen angle. Stony watchtower predominates and loess one supplements。Currently, new buildings are planned to be take the shape of raising quadrangle which are actually in the style of that of the Jiarong Tibetan Village and this has worried some elder Qiang people. Wisdom in construction and culture, effective and continued efforts is needed in order to solve the above mentioned problem.
Fourthly, buildings of the Qiang’s cost huge amount of manual work. With special feeling for religion in mind, the Qiang people erect their buildings manually with stone and wood. It’s a process during which this tribe’s collective and democratic thought on architecture is completely shown forth. Therefore, in restoring and fostering the Qiang’s traditional culture, efforts should be taken to achieve an all happy result.
Rebuilding the Qiang’s construction is by no means simple restoration of the devastated houses. It concerns the restoration and protection of the most ancient nation ever existed in the world, and its culture of architecture and religion. In this sense, this work concerns the livelihood of millions of disaster victims and is a project for rescuing and restoring the culture themed on ecological development. Therefore, we hereby call for more attention to and support for this valuable ecological culture of architecture and spirit.
图片说明：
1、 羌族家庭上的勒色与白石。lexse and white stone in Qiang’s house
2、 汶川布瓦寨石砌高碉。最上端的“勒色”有数十年没有祭祀，故上面没有插神树枝。stone watchtower of Buwa stockaded village
The lexse on the watchtower is without divine twigs in that sacrificial rite has not performed for decades in this village.
3、 汶川龙溪东门口寨。石头，土、木三元材料建筑，最上端是纳萨（勒色）。
East Gate stockaded village of Longxi, Wenchuan County
buildings made of Stone, earth and wood with Nasha (Lexse) on top
4、 汶川三官庙村羌族的纳萨（勒色）
Nasha (lexse) in Sanguan Temple Village of Wenchuan County
5、 羌族传统民居最高层上的“勒色”与白石。lexse and white stone at the top of traditional Qiang’s residential house
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