StudyontheInteractionoftheSinicizationofChristianityand theReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan〔１〕

ZhiyingGAOandDongleiWANG

(YunnanUniversityandYunnanUniversityofFinanceandEconomics,,YunnanProvince,P．R．)

Abstract :TheSinicizationofChristianity,whichisthedevelopingstrategyandpracticeto makeChristianityadaptto Chineseculture．ItcorrespondstotheChristianizationofChineseethnic minoritypeoplewhobelievedinChristianity． Fromtheperspectiveofculturalinteraction,borrowingandblending,thestudyexploresthe motivation,processand characteristicsoftheinteractivedevelopmentbetweenthelocalizationandcontextualizationofChristianityin ethnicminorities ‘areasandtheChristianizationofethnic minorities’culturesbyhistoricalcombingandsynchronic comparison．Mostly between and ethnic minoritiesƳ traditional cultures had experienced from the estrangement,andcoexistedwitheachotherandblendingprocess,andfinishedtheChristianfrom “in”tothetransitionof “again”,soastorealizetheSinicizationalcharacteristicsoftheregional,national,butalsomaketheborderethniccultural reconstruct．

KeyWords :Yunnanethnicminorities;Sinicization;Christianization;Interactivedevelopment

Author :GaoZhiying,Professor,PhD,CenterforStudiesofChineseSouthwestƳsBorderlandEthnicMinoritiesofYunnan University．Tel:１３８８８０７２２２９Email:２２９６０５４８９１＠qq．com WangDonglei,ViceProfessor,PhD,SchoolofInternational LanguagesandCulturesofYunnanUniversityofFinanceandEconomics．Tel:１５８８７０１５５８０Email:１６０９７６６８７８＠qq．com

Ⅰ．TheOriginoftheTopic

JustasZhuoXinpingsaid,ItisnecessaryforforeignreligionssuchasBuddhism,Christianity andIslamtobeSinicizedinChina．OnlythroughthisprocesscantheydevelopinChinaandbecome 〔２〕 local,subdue,socialized,acculturatedandunderstoodculturallybypeople． Therefore,PresidentXi Jinpingpointedout:“we mustadheretotheorientationofChinesereligion．”Christianityinthe borderethnicareasofYunnanhasspreadoutbytheendofthe１９thcenturytillnow．Ithasbeena

〔１〕 ProjectFund:NationalSocialScienceMajorBiddingProjectin２０１７:ResearchonRuralChristianityundertheBackgroundof ChristianitySinicizationinChina(ProjectNo．:１７ZDA２３１);TheResearchProjectofNationalReligiousAffairsAdministrationin２０２０: ResearchontheChristianitySinicizationPracticeandExistingProblemsofCrossＧborderEthnic MinoritiesinYunnan．(ProjectNo．: FX２００４D);TheTopＧrankingEthnologicalDisciplinaryConstructionProjectofYunnanUniversity． 〔２〕 ZhuoXinping,Sinicization:The Only Wayto Renew Christianityin China,China Ethnic News,August６,２０１４．２０１８ NationalSocialScience Fund Project,Research onthe MultiＧreligionInteractionin Regions between Southwest China andthe NeighboringCountriesanditsInfluenceontheConstructionofthe“BeltandRoad”(No．１８CZJ０２７)

１５７ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ longperiodforfourtofivegenerationsof missionaries whocamefrom foreigncountriesatthe beginningandtothelocal missionarieslatter,theyallhaveadvancedintheexploration ofthe SinicizationofChristianity．From regional,nationallocalizationtothelocal (reＧlocal)practiceof Christianityin Yunnanborderethnic minorityareasofChina．Becauseofthereare manyethnic minoritieswhobelievedinChristianityandtheydohavetherelativelyhighproportionofbelievers, combinedwiththeissuesoftheprominentdiversetraditionalethnicminoritiesƳculturesandthelarge numberofcrossＧborderethnic minorities,thestudyontheSinicizationofChristianityofethnic minoritiesinYunnancanprovideempiricalcasesforthestudyontheSinicizationofChristianityin Chinaaswell． AlthoughseveralscholarshavenoticedtheparallelbetweenTheSinicizationofChristianityand 〔３〕 theChristianizationofminorityculturesforalongtime, butafteraperiodofstudy,theytended 〔４〕 tothestudyontheculturesofethnic minoritiesandunidirectionalinfluenceofChristianity． Thereareafew scholarsbegintopaycloseattentiontoheinteractionbetween Christianityand 〔５〕 Socialdevelopmentin Yunnaninrecentyears． Ingeneral,ChristianSinicizationisrealizedby threewaysofintegration whichintegratedinto Chineseculture,theChinese Nationand ChinaƳs societyandthree modesofIdentification whichidentifiedtheChineseculture,Chinesenationand 〔６〕 ChinaƳssociety． TheintegrationandidentificationofChineseculturearethe mostimportant issues．EthnicMinoritiesƳculturesareindispensabletoChineseculture;Theethnicminoritiesarealso importantpartsoftheChinesenationandChinesesociety,TherelationshipbetweenChristianityand YunnanethnicminoritiesƳculturesisaninevitableandimportantissueonthestudyofChristianity Sinicizationin China．We need toIntegratethe previousresearch and the authorƳsfollowＧup fieldworkinvestigation,taketheborderethnicminoritieswhichhavethelargestpopulationandthe widestdistributionin Yunnan asthe research respondents,Through the dualＧperspectives of adaptation,developing historyandculturalchangesofChristianculturesofethnic minoritiesin Yunnan,itwillbehelpfultoconstructatheoreticalsystem oftheinteractiverelationshipbetween Christianityandborderethnicminorities,especiallyforcrossＧborderethnicminorities．

Ⅱ．AnOverviewoftheInteractiveDevelopmentbetweenTheSinicizationof ChristianityandtheCulturesofYunnanBorderAreasEthnicMinorities

Accordingto the fieldwork investigation,when the foreign missionaries who came from

〔３〕 QianNing,TheSpreadandInfluenceofChristianityinYunnan MinoritySociety,StudiesofWorldReligions,Vol．３,２０００． 〔４〕 HanJunxue:theChristianandtheethnicminoritiesinYunnan,YunnanPeopleƳsPublishinghouse,２０００;ZhangXiaoqiong: TheInfluence of Modern Christianityin Some of Ethnic MinoritiesƳ Culturesin Yunnan,JournalofSouthwest Universityfor Nationalities,２００１;GaoZhiying:TheDevelopmentofSinoＧburmeseChristianityduringtheFirstHalfofthe２０thCentury,The World ReligiousCultures,Vol．４,２０１０． 〔５〕 ZhangJiancheng:ResearchontheSinicizationofEthnic MinoritiesƳChristianCulturesAcculturationin Yunnan,Guizhou EthnicStudies,Vol．７,２００６;GaoZhiying,StudyonChristianizationandLocalizationofChristianityofLisuandNuEthnicMinorityin theNorthernBoundaryofChinaand ,InternationalJournalofSinoＧWesternStudies,Vellikellontie３ A４,００４１０ Helsinki, Finland,２０１７． 〔６〕 GaoZhiying,StudyonChristianizationandLocalizationofChristianityofLisuand NuEthnic Minorityinthe Northern BoundaryofChinaand Myanmar,InternationalJournalofSinoＧWesternStudies,Vellikellontie３A４,００４１０Helsinki,Finland,２０１７．

１５８ GaoZhiying,etal．:StudyontheInteractionoftheSinicizationofChristianityandtheReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan

EuropeanandAmericanProtestantdenominationssetfootonYunnanfirstly,whichisalandwith 〔７〕 obviousculturaldiversities． Attheverybeginningofspreadingthe Gospeltoalltheethnic minoritiesin Yunnan,italsobeganthecontact withvariouspaganism anddifferentculturesin Yunnan,andtriedtogainafootholdanddevelopmentthroughlocalizationandindigenization．Since then,thetraditionalcultureofChristianityandethnicminoritieshasbeeninboth mutualexclusion andmutualabsorption,andeachhasbeenconstantlyabsorbingtheculturalelementsfromtheother formutualdevelopment． １．TheBeginningofChristianLocalizationandChristianizationofYunnanEthnicMinoritiesbefore １９５０s

ThespreadofethnicChristianityin Yunnanbefore１９５０scanbecomedowntotwo modes． Firstly,foreign missionariestooktheinitiativetopreachinethnic minorityvillages．Thisis more commonin Lahu,Hani,Dulong,Wa,Yiandotherethnic minorities;secondly,itistheinitiative acceptionofforeignmissionariesandChristianitybyethnicminoritypeople．Thisismoreprominent insomeJingpoand Lisu areas,such as Guangshanjingpo peopletaketheinitiativeto accept 〔８〕 Christianityastheirreligionin Longchuan,Dehong． Forexample,the Lisu and Nu ethnic minoritiesinFugong (formerlycalledBijiangCounty)invitedthefirstgenerationofnativeLisu missionarieswhoweresentbyforeign missionariesfrom TheGospelhill(Gengma)toLushuito 〔９〕 theirvillages． However,therearedifferentformsofacceptionsofChristianityindifferentborder areasofthesameethnicminority．Forexample,theChristianityofLushuiandFugongLisupeople, theyacceptedChristianitypassively,whiletheChristianityofGongshanand OriginalBijiangLisu 〔１０〕 peoplewasacceptedactively． However,whetheritisactiveintroductionorpassiveacceptance, ultimately,allroadsleadtoRomeandbasicallythroughthefollowingwaysof(means,strategies)to achievethepurposeofpreaching:(１)tooffermedicaltreatments;(２)tohelpthepoor;(３)toopen schools;(４)tocreatethewrittencharacters;(５)totranslateoriginalChristianbooks;(６)totrain thenativemissionaries;(７)tochangethetraditionsandcustomsofethnicminorities;(８)toprotect theparishionersfromlocalauthoritiesƳoppressionatanappropriatetime．Thepreviousgovernment 〔１１〕 andinvestigators whogavethesmallfavorstotemptedthelocalethnic minoritiestojointhe 〔１２〕 churches． As a result,some ethnic minorities who have been marginalized politically and 〔１３〕 economicallyinthemainlandforalongtimehavebeguntoshowthetrendofChristianization．

〔７〕 AccordingtothestatisticsofYunnanAnnalsofReligion & Christianity(YunnanPeopleƳsPublishingHouse,１９９０,pp．２３１Ｇ ２３９),theremorethan２０Christiandenominationsandalotoforganizationswhichsplitfromthem． 〔８〕 MaJuli,StudyonCrossＧbordercommunicationofChristianBeliefofJingpoPeopleinChinaＧMyanmarBorderareas:Basedon aCaseinGuangshanvillageofLongchuan． 〔９〕 GaoZhiying:TheDevelopmentofSinoＧburmeseChristianityduringtheFirstHalfofthe２０thCentury,TheWorldReligious Cultures,Vol．４,２０１０． 〔１０〕 AccordingtotheauthorƳsinterview withBarbi,thegrandsonofMorse,thefirstforeignmissionaryinGongshanonJuly２, ２０１７,Denver,USA．In１９３６,theMorsesƳmissionaryhouseinWeixiwasdestroyedbyamudslide．Theywerewelcomedbythebelievers inGongshanwheretheybuiltathatchedhouseandchurchforthepriestƳsfamilytosettledown． 〔１１〕 Accordingtoethnicsurveydatainthe１９５０sand１９６０s． 〔１２〕 SeeChinaƳsethnicsurveyoftheYunnanethnicminoritiesinthe１９５０sand１９６０s,andQinHepingƳspaperontheHistoryof TheSpreadofChristianityinSouthwestEthnicMinoritiesƳAreas,SichuanEthnicPublishingHouse,２００３． 〔１３〕 SeeLvDaji,HeYaohua,Ed．,ZhangQiaogui．ChineseOriginalReligiousMaterialsSeries,LisuVolume,ChinaSocialScience Press,２０００．

１５９ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

FromtheNujiangRivertoBaoshan,Dehong,,PuƳerand Hongheborderareas,theseedsof Christianityweresown,layingthebasicoutlinefortheformationoftheborderChristianculture areasinYunnan． Bythe１９４０s,ItwasrecordedthatChristianityhad wellinfluencedon Lisuethnic minority peopleoftheborderareas．Becauseofthefrequentvisitsofmissionaries,whattheydressed were neaterintheirdailylives,theyprayedtoGodbeforetheyhadmeals,andtheirdwellingswereneater thanbefore,portraitsofJesus,Mary,orotherbiblicalstorieswerealsohungonthewallwherethe familyancestors usedto bethere．Ethnic minority people wentto worship on Sundays．They celebratedEasterand Christmasinsteadoftheoriginalsacrificeandbeliefinvariousghostsand spiritsandchangedthemarriageandfuneralceremonies．Theykeptmeritsuchashonesty,obeyed themessageofthepreacherandgiveuptheiraddictiontosmokeanddrink,etc．Ihaveseenthatin bordercounties,thereweremassesthatcannotbesummonedby magistratestosolveproblems,but theycouldbesummonedbythemissionariestodoso．Therefore,thosepeoplewhobelievedinGod 〔１４〕 havecometobeknownasparishioners． Afteranalyzingtheborderethnicminoritiesprocessand outcomeofChristianization,wefoundthatitisaprocessofculturaladjustmentinwhichChristianity contradictsandrepelstheprimitivereligionandtraditionalcultureofminoritygroupsbothonthe levelofreligiousbelief,butithasborrowedandabsorbedeachothertoacertainextentonthelevel ofculture．Therefore,itisnecessarytodistinguishbetweentheconnotationandtheextensionof religiousbeliefandreligiouscultureinthestudy,soastodiscoverthesubtlerelationshipbetween theunityandseparationofbeliefandculture．Onlythencan weunderstandtheessenceofthe adaptationofChristianityinYunnanethnicminoritiesƳareas． Thenlookatthewritingscreatedbyforeignmissionariesforethnicminorities．Thewritingsof theOldMiaos,createdbytheEnglish MethodistmissionaryGregoryBergli,TheoldLisuwritings werecreated by Fu Nengren,a missionary ofthe British Inland Missionaries,and Bartow,a missionaryoftheKarennationalityofMyanmar,TheeasternLisuwritingsbyAustralianmissionary WangHuairen,ZaiwawritingswhichcreatedbyFrench missionary,William,Jingpowritingswhich werecreatedbyAmericanBaptistmissionaryCussonandO．Hanson,Wing ManSang,anAmerican Baptistmissionary,createdtheLahuand Wa writings,[Bartow,a Karen missionary,alsocreated writingsof Lahu．]Black YiƳs writings were created by British Australian missionary Zhang Erchang．TheRiwangwritings(Dulongwritings)werejointlycreatedbytheAmerican missionary 〔１５〕 JoshuaMoresandBajidouTiqigioftheDulongethnicminorityin Myanmar,etc． Thesewritings arecalledChristian writings．Butwhatweshouldnotignoreisthenew culturalcarrieroftheir writings,intonations,vocabularies,grammars and meanings combined with the western Latin alphabets．Therefore,thecreationofethnic minoritiesƳ writings wasnotasingleactofforeign missionaries,butactuallyitwascontributionofnativemissionaries,andeventhecommonbelievers whoparticipatedinit,soastocreatewritingsonthebasisofethnicminoritiesƳcultures．Inother words,theChristianwritingspursuedbyforeignmissionarieswasnotawrittensystemcomposedof

〔１４〕 ZhangZhengdong,SocialInvestigationReportofYunnanLisuEthnicMinorityinGongshanandFugong,Librarycollection ofSouthwestInstituteforNationalities,１９８５． 〔１５〕 YunnanAnnalsofReligion & Christianity,YunnanPeopleƳsPublishingHouse,１９９０,pp．２６３Ｇ２６５．

１６０ GaoZhiying,etal．:StudyontheInteractionoftheSinicizationofChristianityandtheReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan

LatinlettersorotherletterscompletelyseparatedfromethnicminoritiesƳculture,butacombination ofthemboth． TakingthecreationofLisuwritingsasanexample,theprocessofthecoＧcreationoflisuwritings byFuNengrenandBartowwastolearnLisuwritingsandLisucultureandexplorehowtoblendthe Lisuwritingssystem withChristianculture,soastobecomethecarrierofspreadingChristianity． “Hewrotedowntheirpronunciationsonthepaper,andtheystaredathiminamazement．Someone complained,HeƳstakenourwordsandwehavenothingtosay．Fromthenon,Funengrencouldwrite downmorethanfourhundredwordsinalphabeticalorder．FunengrenstudiedharderonLisudialect andwrotedownthelisu words．Hewantedtoinventhisownspellingstorepresentthedifferent syllableswithEnglishletters．Yuba(Bartow)wasa２３ＧyearＧoldyoungmanwhocomefrom Karen, Myanmar．HecouldspokeEnglishandLisudialectfluently．Heplayedanimportantroleincreating theLisuwritings．Bartow wasaverysmartman．HeworethesameclothesastheLisupeople,lived withthem,andwaslovedbyLisupeople,asifhewereoneofthem．HecouldspeakLisuwritings 〔１６〕 betterthanme(FuNengren)． ItcanbeseenthatFuNengrenandBartowrepresentedwestern cultureand Lisuculturerespectively,becauseofthecommonbeliefin Christianity,they worked 〔１７〕 together,createdLisuwritings,andspreadofChristianityextensively． Inaddition,Weshouldnot underestimatedtheimportanceofthefirstgeneration Lisu missionaries．Itcanbefoundthatthe creatorsonlypayingattentiontotheLisuwritingsforpromotingthespreadofChristianity,while ignoringtheprocessoflearningLisuwritingsandLisuculture．Ithasalsoignoredthecontributionof Bartow,aquasiＧLisupeople,onlyFuNengrenƳscontributioncouldberecognized,nottomentionthe importanceofLisupriestsandeldersincreatingandperfectingtheChristian writings．Thus,the ChristianelementscontainedinLisu writingsbecametheonlythingwhichcouldbeseen,andthe Lisuculturalelementshavebeenignoredorcoveredup．Furthermore,thereasonwhythereareso many kinds of ethnic minorities Christian writingss,which are mostly created by foreign missionaries,duetothedifferentethnicminoritiesandtheirdifferentcultures．Inotherwords,during theprocessoflocalization,theChristianityhasabsorbedsomanydifferentethnicminoritiescultures increatingwritings．ItcanbeseenthatiftheChristianwritingsoftheseethnicminoritieswithout thespreadofChristianityandtheeffortsthatforeign missionaries make,there werenoethnic minoritiesƳwritingsandcultureseither． Inaddition,ontheonehand,ithasalwaysbeenbelievedthatforeignmissionariesstipulatedthat “Genesisisnotallowedtobetold”,butontheotherhand,inthereconstructionof“Christianmyths” ofborderethnicminorities,ItisalsothetransplantingandreconstructionofChristiancultureand ethnicminoritiesƳcultures．Forexample,thereisanoldlegendhappenedinBaoshanandDehong, manyethnicminoritiespeoplelivedthere:theJingpopeople,HanpeopleandDaipeoplearethree brothersofthesameancestor,Theywereengagedin mountainfarming,plantingpaddyfieldsand studying,servingasofficialsintheinterior．Afterenteringtheethnicborderareas,themissionaries sawoffthelegendinordertosettledown,sayingthattheJingpopeople,lisupeople,Hanpeopleand

〔１６〕 EileenCrossman,MountainRain:A NewBiographyofFuNengren,TranslatedbyRuanChaozhi,１９８９,PropagandaPress, pp．２８,６１,５２,１０５． 〔１７〕 ChenJianmin,TheWritingCreationActivitiesofMissionariesintheSouthwestMinoritiesƳAreas,ReligiousStudies,Vol．６, ２０１０．

１６１ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ foreignerswerefourbrothersborntothesamemother．Theforeignerwastheeldestandlefthome． 〔１８〕 Theeldesthasaknackformakingplanes,andnowheƳscomingback． Ithallowedthecreationof acloserelationshipwithforeign missionaries,meanwhile,itconnectedwiththenonＧwritten (once, 〔１９〕 butlaterlost)story ofan ethnic minority, andrealizedthe dynamicintegration ofethnic minoritiesƳtraditionalculturesandChristianculture． Eveninfairystories,which werefullofextremeprejudicesagainstforeign missionaries,the minoritiesƳculturesstillrevealedthattheforeign missionarieshadplayedanimportantroleinthe reconstructionofChristianization．Forexample,thestoryofhowtousecowhideropetomeasurethe sizeoflandwhichyouwantedtopurchase,itwassaidinthestoryofNaxipeopleandLisupeoplein 〔２０〕 〔２１〕 Weixicounty, andJingpopeopleinDehong． Oncetheforeign missionariesboughtapieceof landthesizeofawholecowhidefromlocalethnicＧminorityleaders,Aftercuttingtheleatherinto stringtomeasurethesizeofthesaidland,theyfoundthesizeoflandismuchlargerthanthesizeof awholepieceofcowhide．Infact,thestoryofcowhide,cowhideropeandthemeasurementofland hadexistedforlongtime beforethearrivalofforeign missionaries．Therefore,thestoryjust transplantedthehistoricalfactsofthetenserelationshipbetweentraditionalethnic minoritiesto foreignmissionaries,whichshowsthatthiskindofculturalreconstructionhasnotleftthesoilofthe traditionalcultureofethnicminorities． AccordingtothesoＧcalledTenReligiousRulesandDoctrinesstipulatedbyforeignmissionaries, 〔２２〕 they do havein Lisu,Nu,Dulong,Jingpo and Lahuethnic minorities areas． In the later investigation,itwasfoundthatitwasnotprescribedbyforeignmissionaries,itwassummarized,and 〔２３〕 abidebythedifferent minoritiesƳclergiesduringtheprocessofChristianitydevelopment． By strengtheningthe difference between believers and nonＧbelievers to enhance the cohesion of 〔２４〕 believers． ThereasonliesinChristianitybasedonaland withastrongculturalatmosphereof primitivereligions．Onlybyreactionaryculturalseparationfromprimitivereligioncanthemassesof believersbeunitedinTheChristianchurch．IfwetaketheTenReligiousRulesoftheLisu,Nuand Dulonginparticular,theprimitivereligionsofChristianityandethnicminoritiesarebothreplaced andabsorbedintermsoffaithandculture,formandcontent．TheonlyonecanbelieveisGod,theydo notbelieveinotherghostsatthesametime,theyusetheLisuwritingsUssatorepresentGod,Nito

〔１８〕 Yin Mingde,ReconnaissanceoftheNorthernBoundaryofYunnanProvince,１９３３,p．９３． 〔１９〕 TaoYunkui,LisuEthnicMinoritiesinBiluoSnow Mountain,p．４０２． 〔２０〕 TheIlyaƳsoralaccountandHongJunƳsrecords:TheSpreadofChristianityinGongshan,selectionsofCulturalandhistorical dataof Nujiangcompiled by The CommitteeofCulturaland HistoricalDataof Nujiang,Chinese PeopleƳs PoliticalConsultative Conference,DehongPress,１９９４,p．１１０４． 〔２１〕 LiuYangwu,TheSpreadingofChristianityinJingpoEthnicMinoritiesƳAreas,AssemblyofEthnicMinoritiesinYunnanof theSecond MissionoftheCentralVisiting Mission (Vol．１),YunnanNationalitiesPublishingHouse,１９８６,p．２９３． 〔２２〕 SeeZhuFade,HistoryofChristianityin West Yunnan,(Internaldata),HanJunxue．Christianityand Yunnan Ethnic Minorities．YunnanPeopleƳsPublishingHouse,２０００． 〔２３〕 AccordingtoauthorƳsinterviewswithmanyoldlocalpreachers,noneofthemhaseverbeenabletoexplaintheprocessby whichforeignmissionariesformulatedtheTenRulesandDoctrines．OnJuly２,２０１７,accordingtotheinterviewswithBarbiMorse, priestFengRongxininNujiang,lincangandpriestLiDexueinlincang,thoseChristianrulesanddoctrineswerenotregulatedbyforeign missionariesinonetime,duringtheprocessofChristianity,graduallyformedafewrelativelycommonrulesanddoctrines,theentriesfor nationalbeliefsandcustoms,aswellasmissionariesandbelievers． 〔２４〕 AccordingtotheauthorƳsinterviewswithreverendJesse,ReverendBobbyandReverendPeteronJuly２,２０１７inDenver, USA．

１６２ GaoZhiying,etal．:StudyontheInteractionoftheSinicizationofChristianityandtheReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan representdevil,theydidnotchangetheoldpot(Lisuwritings),butfillingitwiththeChristiannew wine．Secondly,onthecognition ofthe worshiped God,Christianityisnotusedtoreplacethe primitivereligions,buttoresisttheinvasionofvariouskindsof“Ni”bytheGodwhoisconsidered morepowerful．Therefore,Christianityis only used as a powerfultoolto deal with various supernaturalforces．Thisisnotacompletedenialofprimitivereligions,butinfactjuxtaposes Christianitywithprimitivereligions．Thatis,institutionalChristianityagainstvariousgodsofnonＧ 〔２５〕 institutionalprimitivereligions． It wasparticularlyapparentthatintheareasof which are remote,highfrequencyofnaturaldisasterhappenedfrequently,andlowlevelofproductivity．So,ina sense,itisnotsomuchthattheborderethnicminoritieshaveconvertedfromtheprimitivereligions toChristianityasthattheyhavefoundaforceoratoolagainsttheGodsoftheprimitivereligions． So,thatiswhysomeethnic minorities,suchastheLisupeople,andsomeofJingpopeople who acceptedChristianityactively．Therootcauseliesinwhattheywerealreadyoverburdenedunderthe severenaturalpressureandsocialpressureboth．Theyhadtofindanaidofreligiouspowertooppose totheotherreligiouspower,andrestoreoutaninfluentialsystemoftheChristianfaith,ceremonies, andinterpretationethnicallyandlocally． Moreover,smokinganddrinkingisnotallowed,inordertoreinforcethedistinctionfrom nonＧ believersontheonehand,ontheotherhand,theyusedthebeveragesuchashoneywaterwhichwas favoredbymountainousetnnicminoritiesƳpeople,andsoastothebuckwheatpancake(Qiaobaba)to 〔２６〕 conducttherites of passageto strengthen theiridentities． Itreminds people ofthelocal traditionalfood———buckwheatpancakewithhoneysoaked,soitfeelslikethetraditionalsecularfood whichwastransferredtothesacredspaceoftheChristianchurch．Thebelieverscannotsingand dance,meanwhile,theywerecompilinghymnsinLisuwritings,takingtheLisuproverbintoaccount, saltandsingingisnecessary,Lisupeoplecouldnotlivewithoutthem! andwhentheyweresinging thehymns,theydevelopedtheirmusictalentincisivelyandvividly,andformedtheLisustyle,Nu stylehymnsandthewaysofmultiＧvocalchorus．SothattheChristianfaith,culturesandLisu,Nu traditionalculturesarenotseparatedfrom eachother．Becauseoftherichpeoplecouldhavethe privilegetokidnapa wife (actuallytheyowncattle,andcattleiscompensationto hisdeedof kidnappingtheotherpeopleƳswife),andthepoorcanƳtaffordtomarryawife．Thereareprohibitions thatstipulatemarriageshouldbemonogamousandwithoutdowry,theredistributionofwomenand moneyintheminoritysocietytendstobebalanced．ThisistheadaptionofChristianculturetothe minoritiesƳcultureofsharing．Therefore,itcanbesaidthatwhatmattersisnotwhetherthe “Ten CanonRules”ofChristianityarecreatedbyforeign missionariesornot,butthattheseCanonrules anddoctrinesarethecompleteembodimentofthelocalizationofChristianityandtheChristianization ofethnicminoritiesinYunnan． Overall,eventhoughLisu,Nu,Jingpo,LahupeoplewereprominentlyaffectedbyChristianity, butonlyabout２０％ ofthemconvertedtoChristianity,andtheratiooftherestofthe Wa,Dulong,

〔２５〕 GaoZhiying,TheInterpenetrationofChristianityandprimitiveReligionsofEthnicMinoritiesontheBorderofYunnan,July ８,２０１５,AnnualConferenceofWorldReligionsinFinland． 〔２６〕 Thatistosay,thelisu,NuandDulongethnicminoritiesintheborderareasofYunnanprovinceusetheethnicminoritiesƳ writingsfortheritualofeatingholy meal,includingpreaching,praying,singing,eatingholy meal (baba)anddrinkingsugarwater (honeywater)．

１６３ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

Hani,Yiandotherdevoteesismuch morelower,sobeforethe１９５０Ƴs,itwasstillinthebeginning periodofChristianitySinicizationamongtheYunnanethnicminoritiesinborderareas． ２．TheSuperincumbentSinicizationofChristianityinYunnanfromthe１９５０stotheearly１９６０s

Asamatteroffact,asearlyasthe１９２０s,underthebackgroundofupsurgeofantiＧimperialism andpatrioticmovements,afewareasinYunnanProvincebrokeoutlocalantiＧChristianitymovement cases．But,theprocessoftheChristianchurchbecomingselfＧsupportingwasslowandatthesame 〔２７〕 time very incomplete． Moreover,in the frontier ethnic areas,there are few selfＧsupport movementswithinthechurch．AlthoughtheYunnanＧTibetanChristianChurchbrokeawayfromthe ChristianChurchofChinain１９３６,itwasnotthelocalpriestsandbelievers whodidit,butthe Americanmissionary,John Morse,forhisunwillingnesstoobeyordersthatwouldallow him to escapethewarandreturntotheUnitedStates．Moreover,theMissionariescutoffthefinancialaid, butdidnotfundamentallychangethenatureof “foreignreligion”．Therefore,onlytheThreeＧself PatrioticMovementinthe１９５０swasasuperincumbentUpsurgeofChristianizationintheborder areasunderthenationalpower． In１９５０,leadingbyWuYaozong,theChristianPatriotsinShanghaiissuedadeclarationontheReform ofChristianityinChina,proposingthepropositionofgettingridofthecontrolofimperialistsƳforcesand runningtheirownchurchesindependently．In１９５４,thefirstNationalChristianConferencewasheldin BeijingandtheChinaChristianThreeＧSelfPatrioticMovementCommitteewasfoundedformally．Fromthen on,ChineseChristianityembarkedonthepatrioticroad．Fromtheinlandtotheborderareas,thechurches alsobeganthe“selfＧadminister,selfＧsupportandselfＧmission”patrioticmovementsinYunnan．Firstly,they expelledforeignmissionariesoutofChinaƳsterritory,thechurcheswhichfoundedalreadyarenotbranchesof EuropeanandAmericanchurchesanymoreinNujiang,Baoshan,Dehong,LincangandPuƳer．To makethe verticalmanagementsystem transformationfrom Yunnanborderarea ChristianchurchesＧEuropeanand American churches to Yunnan border area Christian churchesＧChina Christian ThreeＧSelf Patriotic MovementCommittee．Secondly,churchesweremanagedbylocalethnicpastoralstaff,SomeethnicＧminority pastorswhosupportedtheleadershipoftheChineseCommunistPartyandwereactivelyengagedinsocialism 〔２８〕 constructionwererecommendedtoChristianandpoliticalleadershippositions, allmissionsarealso carriedoutbynativeandethnicmissionaries．Thechurcheswerenolongerdependentonforeignchurches economically;theyexploredadaptionstolocalconditions．Inshort,thechurchwasabletomanageitselfasa resultofitsindependencefromtheimperialistChristian managementand missionarysystem．Inorderto achieveselfＧadminister,theyhadtocarryouteconomicselfＧsupportandselfＧmission,andfinallyrealizedthe transformationfromthechurchesmanagedbyvariousdenominationsofEuropeanandAmericanChristianity tothelocalandnational“patriotic”churches． TheestablishmentofselfＧadminister,selfＧsupportandselfＧmissionpatrioticcongressesatthe provincialandlocallevelsisanotherSinicizationmovementwitharelativelylongerduration．Onthe basisofthe developmentoftheselfＧadminister,selfＧsupportand selfＧmission Christian reform movementinYunnan,manyareashavesuccessivelyestablishednewchurchorganizations—theSelfＧ

〔２７〕 YunnanReligionsandChristianity,YunnanPeopleƳsPublishingHouse,１９９５,p．２２８． 〔２８〕 Thefirstgenerationofintellectualsoftheborderethnic minoritieswerefromtheChristianschools,someofthem were trainedbytheCCPascadresoftheirownethnicminoritiesintheearlydaysoftheChinaƳsliberation．

１６４ GaoZhiying,etal．:StudyontheInteractionoftheSinicizationofChristianityandtheReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan administer,selfＧsupportandselfＧmissionChristianPatrioticMovementCommittee,Itwasalsoasign ofthegradualsinicizationofChristianityfrom Kunmingcitytotheborderareas．From１９５５to１９５７, Kunming,Dehong,Lancangcounty ofPuƳer,Dalisuccessivelyestablished “selfＧadminister,selfＧ supportandselfＧmission”patrioticorganizations,inJuly１９６３,wasformallyfoundedin Yunnan province,Christian “selfＧadminister,selfＧsupportandselfＧmissionpatriotic movementcommittee”, SunShouxinservedasthechairman,ZongBang(Jingpo),WuZhonglie(Miao),ZhangXiuzhouand 〔２９〕 YueXiang(Lisu)servedasthedeputydirectors． Itwasthefirstgatheringunderthebannerof “Patriotism”ofthevenerablepriestsofthevariousethnicgroupsinYunnan． TheChinesepeople,whohadbeenenslavedandoppressedbyEuropeanandAmericanpowers sincetheOpium War,neededtouniteallindustries,allclassesandallethnicgroupswithpatriotism aftertheyfinally wonthegreatvictoryagainstimperialism andfeudalismin１９４９．Inparticular, 〔３０〕 Christianity,which hasbeendescribedasflyingoveronimperialistshells, andneededtobe “patriotic”andtobedone withimperialism．Inthis way,thecore wordof “patriotism”inthe structureestablishedunderthebackgroundoftheSinicizationofChristianityatthattimeobjectively definedthedifferenttruthsof The Christianchurch underthecontrolofforeign missionaries． Therefore,itshowedobviouslypoliticaltendency,somanyformerChristianstudiesbefore１９５０shad gotintothelogicof “patriotism”and “nonＧpatriotism”,thus,itledtocatch moreattentionto Christian ethnic minorities border areas and European and American “Christian”imperialist background,ratherthan the native ethnic minoritiesƳculturalelements,and possibilities and meaningsofforeign missionariesfortrainingthenative missionariestorealizetheSinicizationof Christianity,whichresultedinthe unfairtreatmenttosome native missionariesand believers, promptingsomeofthemfleetoMyanmar,someofthemcontactedwitheachothersecretly,someof 〔３１〕 themabandonedtheirChristianbeliefforgood． Therefore,sincethedevelopmentofChristianity inborderethnicminoritiesareashasbeeninterruptedperiodically,italsomeanstheinterruptionof thelocalizationprocessofChristianity． Butlookingbacktothehistory,duringthe１９５０sto１９６０s,the“SelfＧadminister,selfＧsupportand selfＧmission”patrioticmovementlastedashorttime,butisofgreatsignificanceinthehistoryof YunnanChristianity．IthasmadeatransitionfromthecontrolofforeignmissionariesChristianityto thelocalnativeChristianpastoralstaffmanagement,itmeansthatChristianityhassteppedontothe stageofSinicizationofChristianitywiththetransformationofChinaƳssociety．Inotherwords,itwas theresponseandpracticeofvariousregionalandethnicminoritiesƳchurcheswhichformedthefirst shortＧterm UpsurgeofSinicizationofChristianityinChina． TheLocalizationofChristianityandtheDevelopmentofChristianizationofEthnicMinoritiesin ３． YunnanBorderAreasSincethe１９８０s

From１９８０sto１９９０s,itwastheperiodofChristianrecoveryandreboundinYunnan．Withthe

〔２９〕 AccordingtothetextualresearchofpriestJesseinNujiang,YueXiangwasaothernameofpriestYueXiu,anativeethnic minoritypeopleofLiWudi,FugongCounty,whoseLisuƳsnamewasY０ＧXuontherecordsofYunnanReligionandChristianity,Yunnan PeopleƳsPublishingHouse,１９９５,p．２６８． 〔３０〕 Jiang Menglin,TidesfromtheWestＧAChineseAutobiography,TaipeiCentralDaily,１９５７,pp．３Ｇ４． 〔３１〕 GaoZhiying,ShaLina,ReligiousDemandsandCrossＧBorderFlows———A CaseStudyofEthnicMinorities Whobelievedin ChristianityintheCrossＧBorderAreasofChinaand Myanmar,WorldReligionStudies,Vol．３,２０１４．

１６５ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ rapidgrowthofChristianbelieversandchurchspots,theinteractionbetweenChristiancultureand ethnicminoritiesƳcultureshasbeenchangedfrom being naturaltobeingconscious,from being passivetobeingactive． From the perspective of development of Christian architecturesin Yunnan border ethnic minoritiesƳareas,peoplehavenoticedthatChristianchurchesarethe most magnificentandeyeＧ catchingarchitecturesinthisarea,butthey haveignoredthelocaland nationaladaptation of Christianarchitecturesinkeepingthepaceswiththetimes．Inthe１９８０s,mostethnic minoritiesƳ borderareasstillliveinthatchedshelters,bamboosheltersorwoodenshelters,thechurcheswere 〔３２〕 justthesame,suchasLisuinheritanceofStiltshelterswiththousandfeet, which werequite differentfromthespiresandfrostedglassdecoratedchurchesofwesternChristianstyles! Butthe differencesshowedthefeaturesofthe“localization”ofChristianityintheethnicminoritiesƳareasin Yunnan———to spread Christianity in the traditional architectural space of ethnic minorities． Moreover,thefeatures oflocalization could keepthe pace with thetimes:Bythe１９９０s,the governmenthadimplementedthe“eliminationofthatchedhouses”project,thehouseswerecovered with asbestos shingles and walled with wooden boards and the church followed the same th architecturalstyle;Attheendofthe２０ century,theprojectofrevitalizingtheborderandenriching thepeoplehasbeenimplemented．ThevillagersƳhouseswerecoveredbyironroofsandhollowbrick walls,andthechurchbuildingswerealsocoveredbyflatroofs．Inrecentyears,whenmostfamiliesin ruralareasbuilt “westernＧstyle mansions”,thestyleofchurchesalso hasbeenchanged．With increasingnumberofbelieversandthedevelopmentofeconomy,thechurchesbecamelargerand moremagnificent．ItcanbeseenthatthechangesoftheChristianbuildingsofethnicminoritiesin theborderareasofYunnanhadbeentransformedfromthatchedcottagestosmallhousesandbecome moreandmoreintegratedwiththeactualeconomicandculturaldevelopmentofvillagesunderthe nationalpovertyalleviationpolicy,whichcouldberegardedasamanifestationofthelocalizationof Christianity．Thechurchhasbecomenotonlythemostimportantreligiousceremonyspaceinthe village,butalsoanimportantcenterforweddingsandothercommonactivities,andevenalandmark oftheChristianvillage．Therefore,Christianarchitectureissuperiortothehousesbothinsizeand height．Itwasnot“delocalization”,butitisakindofmaterializedformoftheassimilationbetween thelocalizationofChristianityandtheChristianizationofethnicminorities,behinditarethechanges anddevelopmentsofeconomy,cultureandchurchinminoritiesvillagesundertheethnicandreligious policiesofCCP． SinginganddancinginYunnanborderminoritiesƳareashasbeenanimportantidentitytagfor Christianbelieversforalongtime．It wassaidthat whenforeign missionariesfirstcametodo missionarywork,“nosingingfolksongsandnodancingfolkdances”becomethereligiousdiscipline, believersjustsanghymnsatthattime,anddancingwasforbiddenaswell．Manydevoutbelieversin themiddleandtheoldagehaveobeyedforeign missionariesƳdisciplineforalongtime．Evenwhen

〔３２〕 Becauseofthehighmoutainsdeepwatersandsteepcliffsinin Nujiang,Itwashardtofindapieceofflatlandtobuilda house,LisuandNupeoplefirstlearnedtoerectthestakesalongtheslopesofmountains,andthenattheheightofmorethanonemeter, theypiledthewoodenboardsorbamboowovenmatsasthefloorsorthewallsofthehouses．Withtheirsonswhogrewupandprepared togetmarried,theirhouseswouldbenexttotheancestorsƳhouseswiththesamearchitecturalstyleofbuildingthenewhousesastheir ancestors．Wecouldseemanyofthatchedhousesinrowsthere,commonlyknownasthousandＧfoothouses．

１６６ GaoZhiying,etal．:StudyontheInteractionoftheSinicizationofChristianityandtheReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan writerwasinvestigatinginNujiangin２０１０,anoldpreachersaid:“Theplatformisthesacredplaceof 〔３３〕 God．How dareyoudancearoundit? ”Butinfact,many Lisuand Nuchurcheshadorganized variousrecreationalactivitiesinthethree majorfestivalsatthattime,andthedance withbody movementswhichweresimilartothesignwritings,andmixedwithsomeethnicminoritiesƳdancing movements．Ifthetraditionalreligiouspowerofthechurchisrelativelystrong,theyjustdanced outsideofthechurch;butinthenascentchurch,theydancedonnarrowplatformsimply．Themusic andsongswerefarbeyondtherangeoftraditionalhymns,manynew “hymns”werefrom Burmese devoteesdancing movements which wereusedtoplease God．Atthebeginning,onlythefemale believerswhocandance,whilethemalebelieversjustplaymusicalInstruments,malebelieverswere notallowedtotakepartinthedancing．Butlateron,moreandmoremen,womenandchildrenjoined thechurchdancingteam,andtherewerespecial“dancingteachers”whowentfromchurchtochurch toteachdancing．Thechurchesalsopreparedspecialroomsforwhompracticingdancingtogetherand finallyhelddancingcompetitionsafterthethreemajorfestivalsorbibletrainingclasses．Thus,You canseetheonthebroadeningplatformunderthechurchcross,devoteesofallages,men,womenand childrenperformedavarietyoffolkandeven moderndances,from dumbbellＧstylehymnstofolk dances．It wasalocalization of Christianityratherthan atransformationfrom thesanctity of Christianitytothesecularism,whichattracted moreand morepeoplegetintothechurchbythis means．BecausenotonlytheLisu,NuandDulongethnicgroupsinNujiang,butalsotheJingpo,Lahu andHaniethnicgroupswhobelieveinChristianityallhaveastronginterestinsinginganddancing, singinganddancinghasbecomeanimportantmeanstoattractpeopletobelieveinChristianity．Inthe Christmasof２０１６,theauthorinvestigatedtheChristmaspartiesheldin MengdingofGengmaand theChristianChurchofthecounty．ThefolkdancesofLahu,Lisu,Dai,WaandHanwereperformed intheeveningparty,as wellas moderndancesandchildrendances,accompanying with western musicalInstruments,andcucurbitflute;Bothsolopopsongsandchoralhymnswereperformedas well．Thedancingaccompanimentmusicincludesboththemainsongsandlovesongscomposedby ethnicminoritiesandnonＧreligiouspeopleinMyanmarorintheborderareasofChina,aswellasthe accompanimentmusicof modern danceand hipＧhop dance．Thereareas manyasseventeen or eighteenfestivalsineveningparty．Thedancingteam ofbelieversandthedancingteam ofnonＧ believerstaketurnstoperformonthestage,whichbecomestheliveliestplaceintheareathatnight． ItwasjustamanifestationofethnicunityandsocialharmonyinborderethnicminoritiesƳareas．It canbesaidthatthespecialspaceofchurchhascreatedaculturewhichwascomposedwithalarge quantityofChristianethnicminoritiesƳsongsanddances．Fortunately,forexample,pastorJessein NujiangandPastorPeteinLincangsupportedtheintegrationanddevelopmentofbelieversactively． PastorJesseorganizedchurchguitariststoparticipateinthewhiteguitaristssinging“GongshanLove Song”inthecelebrationofGongshanCounty,whichbecameastoryforawhile．Atthesametime, PastorPeterplayedtheguitar withthechurchasthesymbolofthe Christianidentityandthe cucurbitfluteasthesymboloftheLahuethnic minority,committinghimselftothe workofthe inheritanceofChristianityandethnicminoritiesƳculturesatthesametime,winningagoodreputation

〔３３〕 AccordingtotheauthorƳsinterview withtheelderpriestCofLisuethnic minorityinLuzhangtown,LushuiCountyon February１０,２０１０．

１６７ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６ inthelocalpoliticiansandmissionaries． Whatisparticularlynoteworthyisthatafterthechurchchoirpackaged with “Lisu Peasant Choir”and“LisuPeasantRedSongChorus”,itwentoutofthechurchandsteppedonthestagesof varioussingingcelebrations．Lisu “farmerschorus”ofNujiangin１９９５,hassteppedonthestageof theGolden Rooster Awardand Hundredflowers Award which wasorganizedbygovernmentin Kunmingcity,theywereneitherChristians,norprofessionalsingers,butbarefootfarmers,wearing ethnicminoritiesƳcostumes,theyweregenuine“farmerschorus”,andcanhardlyspeakChinese,they werethebelievers who weretrainedinchurcheschorus．Yang Yunji,theleaderofchorus,he recommendedsomeofLisufarmersingersfrom differentvillagesandchurches,weretrainedin harmonyofsingingandfinallyperformedtheworldＧfamousfourpartsmelodramaAuldLanginLisu writings,andthehymnＧHallelujah,whattheyperformedhadmadetheartistsfromallovertheworld movetotearsandcausedasensation．Afterthat,theyperformedinBeijingandotherplacesformany 〔３４〕 times,andtheperformerswerealsobelieverswhoweredilutedoutoftheiridentityasbelievers． ThisinterpretationofChristiansongsintheLisufourＧpartchorusisaperfectrepresentationofthe “localization”ofChristianityandtheLisuculture．Inrecentyears,theLisuFarmersƳRevolutionary Chorushasbeenestablished．Lisu writingsexpertstranslatedthe “revolutionarysongs”intoLisu writings,andthentheartistwouldbecomparedin４songs,andthenteachingthebelieverstosingin 〔３５〕 churches． Theysanghymnsinchurches,andsangrevolutionarysongswhentheyweregoingout ofthechurchandparticipatingingovernmentalorganizedactivities．Theyhadwonmanyawardsas well,andthevideoswerewidelyspreadontheInternet,and madeabigdifference．Theprocessof singningtraditionalLisufolksongstoChristianhymns,andthentothecombinationofrevolutionary songs,canbeasymbolofthelocalizationofChristianityandtheChristianizationofethnicminoritiesƳ cultures．Toseizetheopportunitysurvivalanddevelopmentinrespondingtothenationalmainstream consciousness．Thiswasthesurvivalwisdom ofthelocalizationofChristianityin Yunnanborder ethnicminoritiesƳareas． IntheborderethnicminoritiesƳareasofYunnan,ethnicmusicalInstrumentswereonceexcluded fromthechurch,thus musicalInstrumentshadbecomeasymbolofidentitydistinctionbetween Christianbelieversand nonＧbelievers．The musicalInstrumentsusedinthechurchrangedfrom accordion,pedalorganandlaterdrumset,electronicorganandpiano,etc．,Ithasbeenastandardof thechurchfrom smalltolargescale．Therefore,Chineseand western musicalInstrumentsinthe churchcanbesaidtoservedifferentpurposes．However,sincethe１９８０s,guitarhasbeenacceptedby themboth．Yunnanhasa４,０６０Ｇkilometerborderlinewith Myanmar,VietnamandLaos,andnearly ２０ethnicminoritiesliveacrosstheborderareas．Whenthewindofreform andopeningupblows acrosstheborderareas,guitars,whichareextremelypopularin Myanmar,youcouldtakethem everywhereeasily,thepricesofbuyingthemandlearninghowtoplayareconsiderablycheap,and floodintotheborderareasfromtheportsandtheroutedofflowoftheethnicminoritiesƳpeople．In churchactivities,theNu,Dulong,Lisu,LahuandJingpochurcheswerefilledwithhymnswhichwere accompaniedbyguitars．DuetotheinfluenceoffilmssuchasTheRoadsideGuitarTeam,theguitar

〔３４〕 AccordingtotheauthorƳsinterview withYangYunjiathishomeinLiukuonJanuary２９,２０１５． 〔３５〕 AccordingtotheauthorƳsinterview withPastorFengRongxinatKunmingTheologicalSeminaryonJuly１５,２０１７．

１６８ GaoZhiying,etal．:StudyontheInteractionoftheSinicizationofChristianityandtheReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan wasalsofashionableamongnonＧChristians．Manyyoungpeopleinthevillagesalmostownedone,and somelocalgirlsandyoungwomenalsojoinedtheguitarteam．Ontheonehand,theproportionofthe foreignLisu,Nu,Dulong,JingpoandLahubelievinginChristianityishigherthanthatofthesame ethnic minoritieslivedin China,so mostofthe guitaraccompanimentsongs wererelated to Christianity．Ontheotherhand,fromthedevelopmenttrendofChristianity,therearemoreandmore ethnicminoritiesChristianbelieversintheborderareas．Inrecentyears,evenamongthe Han,Dai andHuiethnicminorities,someofthemhadconvertedtoChristianity．Inthisway,alargenumberof Christianand nonＧChristian guitarists whocamefrom domesticandforeigncountriescould get together．Becauseofthey havegotthecommoninterestin guitar,nonＧbelievers wouldliketo participateinchurchpartiesandbelieverscouldparticipateinsinginganddancingactivitiesoutside thechurchaswell．Here,theguitarisnolongertheidentityoftheborderminoritiesƳChristians,but alsobecomeanationalmusicalinstrumentwhichispopularintheborderethnicminoritiesƳareas． Thus,theethnicminoritiesƳculturesrelatedtotheguitarhavebeenwonderfullycombinedwiththe Christianculture．Forexample,themaleandfemaleLahuguitarteamsperformedonCCTVformany times．The teams composed by both believers and nonＧbelievers,it did not just represent Christianity,itrepresentedtheLahupeopleaswell． TheinvestigationshowedthattheChristianizationofethniccostumesisanothermanifestoof thelocalizationofChristianityinYunnanethnicminoritiesƳareas．TheauthorhastracedtheLisuand NuethnicminoritiesƳpeopleinNujiangforalongtime,andfoundthattheirethniccostumeshave becomeamustforbelieverstoworshipandcelebrateChristianfestivals．Onweekends,LisuandNu believersdressedonholidaycostumesandwalkedintothechurch．Onthethreemajorholidaysof Christianity,suchasChristmas,Easterand Thanksgiving,believers woulddressinbrightethnic costumeseverywhereinside and outside of churches．Thus,Christian gatherings had become competitionofcolorfulethnic costumes．Believers dressed on beautiful,clean and neatethnic costumestoexpresstheirpietytoGod,andduringthisprocess,theethniccostumecultureisalso inherited．On Wednesdaynight,ifthereisnotimeforyoutodressupandgotothechurch,youmay takeantraditionalethnicLisucrossＧshoulderbagwithyouandputyourbibleandhymnbooksinto it．Inotherwords,whentheLisubagisbroughttothebodyofadevoteeon Wednesday,Saturday, Sundayand religiousfestivals,itindicatesthatitistimefor believers gatheredin churches． Moreover,itiscertainthatthebagcontainsChristianreading materials,sotheLisubaghasthe functionofidentifyingitsdevoteeswiththelisuethniccostumeculture．Theauthorhasinvestigated in Myitkyinaareasin２０１０forthefirsttime,taking withaLisubag,andfoundachurch which writteninLisu writingss,becauseoftheLisubag,theauthoraccomplishedherinvestigationtask underthehelpofandMyanmarLisupeoplesuccessfully．A Lisucollegestudentwhowasadisciple walkedwith meatthattime,takingaLisubag withhim,andthereweresomeChristianreading booksinit．ThepeoplewhotooksuchabagwithhimorhercouldeasilyintegratedwiththeLisu compatriotsin Myanmar,thusLisubagisasymbolofidentifyingtheidentitiesofLisupeople．Inthe Lahuareas,alongtheborderofYunnanprovinceandSoutheastAsiancountries,Lahubagisagiftof theLahupeople,becauseitisoftenusedtoholdChristianreadingbooks,thusitisalsoasymbolto identifytheLahupeopleandChristianbelievers． New RiceFestivalisatraditionalfestivaloftheLisu,Nu,LahuandJingpoethnicminorities．

１６９ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

Whenmilletisripe,everyfamilyandvillagecelebratedthefestivaltothankthegodsfortheir blessingsandharvest．TheintroductionofChristianity,especiallyinrecentyears,hasaddedalotof ChristianelementstotheNew RiceFestival．Itisorganizedbythechurch,andtheceremonyisheld inthechurch,withpreaching,singinganddancing,justlikea Christianceremony．Each woman carriedonherbackabasketfilledwithgoldengrainandseasonalfruits,arrangedinrowsinfrontof theplatformlikeagrandexhibitionforcelebratingthefallharvest．Infact,thevillagers,thebelievers whogavethankstoGodfortheirgoodharvest．Therefore,itcanbesaidthatthenewRiceFestivalof theseethnicminoritiesisnolongertheNewRiceFestivalinthetraditionalmeaning,buttheproduct ofthelocalizationofChristianityandthereconstructionoftheborderethnicminoritiesinYunnan．In addition,thereareculturalelementsofeachotherinothertraditionalfestivalsandChristianfestivals oftheethnic minoritiesintheborderareas．Forexample,Lisu,Nuand Dulongethnic minorities celebratedChristmasinchurches,thechurchestookturnsforhostingcelebrationsforeachyear,and everyonebroughttheirowngifttoeasetheburdenofthehosts．Thisisjustthesameasthe traditionalfestivalcelebratedinvillages(families),whichplaysanimportantroleintheconstruction ofsocialrelationsinpublicareas．

Ⅲ．DiscussionandThinking

Thereasonsforexclusion:IsitbecauseofFaithorFightingfortheirlivingspace? From the historicalanalysis and synchronalcomparison ofthe relationship between the “localization”(localizationandsituation)ofChristianityinYunnanborderethnicminoritiesƳareas andthe“Christianization”ofethnicminoritiesabove,wecanfindouttheprocessandcharacteristics oftheirinteractivedevelopment． Firstofall,theSinicizationofChristianityandthe ChristianizationofChinaƳsborderethnic minoritiescomplementedwitheachother．ItcanbesaidthatthereisnoSinicizationofChristianity withouttheChristianizationoftheethnicminoritiesinChina．Thisisjustlikethetwosidesofa coin,theresearchesstressedononlyonesideofcoinisnotcomprehensiveandobjective． Secondly,indifferenthistoricalperiods,theinteractionanddevelopmentofTheSinicizationof ChristianityinChinaandtheChristianizationofethnicminoritiesarenotcompletelysynchronous,nor indeepfeelingabouteachotherandincompatiblecompletely．OntheChristianpointofview,after experiencingthedevelopingprocessoflocalizationtoreＧlocalization,from theinitialintentionto highlightthedistinctionoftheethnicminoritiesƳprimitivereligions,tolatertransＧboundariesofeach other;Ontheotherhand,thecultureofborderethnicminoritiesisconstantlyabsorbingtheelements ofChristianculturetoenrichitsculturalcontentandform,andtheyevengavebirthtosomecultures withcharacteristicsofbothcultures．Therefore,thechangesfrom naturetoconsciousnessin The Sinicization of Christianity,and the changes from unconsciousness to consciousness in the ChristianityofethnicminoritiesƳcultures,whicharetheembodimentoftheirwisdom ofsurvival, adjustmentanddevelopment． Thirdly,therelationshipbetweenChristianityandthetraditionalcultureofethnicminorities, includingprimitivereligiousbeliefs,isquitedifferentfrom eachothertothedegreeofbeliefand

１７０ GaoZhiying,etal．:StudyontheInteractionoftheSinicizationofChristianityandtheReconstructionofCrossＧborderEthnicMinoritiesƳCulturesinYunnan culture．Ifwetookageneralview,itwillpreventthemfromseekingcommongroundwhilereserving differencesanditwasabarrierforreligiousharmony,ethnicunityandborderstability． Fourthly,thelocalization,scenizationandindigenization ofChristianityisthe Sinicization of specificareasandspecificethnicminorities,whiletheSinicizationofChristianityisthelocalizationin abroaderspace(scenizationandindigenization)．ThedifferencesbetweenthetwoSpacesandethnic minoritiesresultedindifferencesincommonnessandindividuality．Therefore,itcannotbegeneralized torefertothelocalizationofvariousethnic minoritiesandareas withSinicization,norcanitbe generalizedtothelocalizationofnationsandareaswithSinicization．

１７１ 国学与西学 国际学刊 第 期 年 月 ２０ ,２０２１ ６

中文题目: 论基督教中国化与云南跨境民族文化重构的交互发展关系

作 者:高志英 女 教授 博士生导师 云南大学 西 南 边 疆 少 数 民 族 研 究 中 心 ,(１９６４．０７—), , , , ,Tel:１３８８８０７２２２９Email: 王东 蕾 女 副 教 授 博 士 云 南 财 经 大 学 国 际 语 言 文 化 学 院 ２２９６０５４８９１＠qq．com; ,(１９７８．０２—), , , , ,Tel:１５８８７０１５５８０ Email:１６０９７６６８７８＠qq．com

摘 要:基督教中国化 是基督教在中国社会场景里进行适应性文化调适的发展策略与实践 本文从文化互动与采 “ ”, . 借 交融的视角 通过对基督教在云南少数民族地区的 本土化 在地化 处境化 少数民族宗教文化 基督教化 关联性 、 , “ ”( 、 ) “ ” 的历史性理与共时性比较 探究二者间的互发展动因 过 程 与 特 点 认 为 基 督 教 少 数 传 统 文 化 之 间 大 都 经 历 了 从 相 互 , 、 . 隔阂 排斥到相互并存 交融的过程 并完成了基督教从 在地化 到 再地化 的过渡 从而实现了颇具区域性 民族性特 、 、 , “ ” “ ” , 、 点的 中国化 同时也使边境少数民族文化得到重构 “ ”, .

关键词:云南少数族 中国化 基督教化 交互发展 ; ; ;

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