@article{oai:minpaku.repo.nii.ac.jp:00004252,
 author = {塚田, 誠之 and Tsukada, Shigeyuki},
 issue = {2},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Dec},
 note = {It is generally known that the Zhuang have been strongly influenced
by the Han-Chinese. In some respects the Zhuang extensively accepted
"sinicization" of their culture
, while in others they maintained thier traditions.
Therefore, it is essential to map in which parts of their culture the
Zhuang accepted "sinicization," and in which parts they retained their
own culture.
By using mainly Chinese source materials, this paper surveys the process
of formation of seasonal ceremonies of the Zhuang, especially in the
period before 1949, the year of the founding of the People's Republic of
China. Through research and examination, the author has reached the
following conclusions:
(1) With regard to the origin and the process of formation of
ceremonies, there are two main types and some sub-types:
①ceremonies that the Zhuang accepted from the Han-Chinese, and
which are similar to those of Han-Chinese in content. They can be further
classified into two sub-types:
ⅰ) ceremonies that were widespread among the Zhuang, including
those that changed among the Han while remaining unchanged among
the Zhuang, such as the Chuxi (New year's eve) , the Chunjie (New
year's festival) , the Yuanxiao jie (the Lantern festival of 15th day of the
1st lunar month) , the She jie (offering sacrifices to the god of earth and
grain, praying for good harvest) , the San yue san (the 3rd day of the 3rd
lunar month, the singing festival or sweeping of the tomb of their
ancestors) , the Duanwu jie (the 5th day of the 5th lunar month, the
Dragon boat festival) , and the Zaowang jie (ceremony of the god of the
kitchen) .
ii) ceremonies that were not widespread among the Zhuang, such as
the Lichun (ceremony held on the beginning of spring) , the Guan fo hui
(the birthday of Buddha, the 8th day of the 4th lunar month) , the
Tiankuang jie (airing all clothes and books, the 6th day of the 6th lunar
month) , the Qixi jie (the 7th evening of the 7th lunar month) , the
Chongyang jie (the 9th day of the 9th lunar month festival) , the Hanyi
jie (the ceremony of winter garments for the dead, at the beginning of
winter) , the Dongzhi jie (the winter solstice) .
②ceremonies that have elements both of the Han and of the Zhuang
(or that are common to non-Chinese people who live in South China) .
ⅰ) some parts of the ceremonies peculiar to Zhuang, with the Zhuang
accepting ceremonies from the Han similar to those of their own, and
with the Han dates and names, such as the Duige (the singing in antiphonal
style, found in the Chunjie, Yuanxiao jie, San yue san, Duanwu
jie, Zhongyuan jie, Zhongqiu jie and others) , processed foodstuffs made
from glutinous rice that are used as special food for ceremonies (such as
the cooked glutinous rice pounded into paste, the rice dumpling wrapped
in leaves) , the Niuhun jie (the ceremony of honoring cattle for their services)
, the Huapo jie (the birthday of the godess for birth and growth of
children in the Ming period) .
ii) ceremonies peculiar to the Zhuang, but which also have some
elements of Han in their contents, such as the Moyi Dawang (Bouxvueng
Itmoz, in Zhuang) festival, the Maguai (Goep, in Zhuang) festival and
the Shuang-jiang jie (Frost's Descent festival) .
iii) ceremonies whose origins are hard to trace, but in which one can
find elements of the Han after a certain period, such as the ceremony that
was held at transplanting rice seedlings, the Tudi shen ceremony (offerning
sacrifices to the god of earth in the 6th lunar month) , the Zhongyuan
jie (the festival of the dead in early autumn) , the Zhongqiu jie (the fullmoon
festival in the 15th day of the 8th lunar month) , the harvest
festival in autumn and others.
It is apparent that all of the types mentioned above, to a certain extent,
contain elements of the Han, not only among the type © but also
the type ②. In the case of the contents of ceremonies peculiar to the
Zhuang, these are also special elements of ceremonies similar to those of
the Han. In the case of original Zhuang ceremonies, there are also
elements of the Han. We know that the Zhuang have seasonal
ceremonies compounded both of the Han and the Zhuang. This point is
a characteristic feature of the Zhuang seasonal ceremonies.
(2) There are regional differences in Guangxi that have developed from
the formation process of seasonal ceremonies. We can classify them into
the following three types:
i) Regional difference with respect to (a) the west, northwest, north
districts, (b) the east, southeast districts, (c) the central district. This
kind of regional difference was caused by the acceptance of the Han
culture in different periods of time or place. We can arrange (b) (c) (a) ,
in order of the degree of "sinicization". Especially in the (b) area we
tend to find that the Zhuang accepted the Han culture and lost their traditional
culture.
ii) Regional difference caused by difference in the governing system
between the area under Tusi control and the area under direct Han control.
The Tusi accepted the Han culture in the Tusi area rather recently,
under the leadership of chieves (Tusi, Tuguan) who wanted to imitate
the Han culture.
iii) Regional difference caused by difference in the origin of the
Zhuang. For instance, the Moyi Dawang Festival was held among those
who migrated from Nandan Prefecture to Longsheng Prefecture, and
those who live in the Liujiang and Longjiang valleys; on the other hand,
the Zhuang who live in other areas do not have this god. In spite of the
uniformity to a certain extent among the Zhuang of seasonal ceremonies,
we can find the above-mentioned regional differences. This point is
another characteristic feature of the seasonal ceremonies of the Zhuang.
Moreover, there are regional differences not only among the Zhuang
but also among the Han. There are local groups that each have a
different history and who migrated from different areas in different
times, such as the " Zheyuan ren" ,"Baixing ren" ,"Liujia ren" (they seem
to belong to the "Pinghua ren" in language) , and the immigrants from
Guangdong and Hunan Provinces. All these came by their own paths to
the places where they settled, and therefore formed regional differences.
Finally, as to why the Zhuang accepted the ceremonies of the Han,
we can suppose that, apart from their desire to obtain Han culture, it was
the effect of the policy of chieves in the Tusi areas and the wish of individuals
to better their social position in areas directly controled by the
Han.},
 pages = {169--251},
 title = {チュワン族の年中行事に関する史的考察 : 成立過程を中心に},
 volume = {17},
 year = {1992},
 yomi = {ツカダ, シゲユキ}
}