布朗族宗教信仰概况
Overview of the Religion of the Bulang People
布朗族作为中国西南边疆的古老民族，在长期的历史发展过程中形成了多元复合的宗教信仰体系，主要包括原始宗教、图腾崇拜、祖先信仰、南传上座部佛教和基督教等多种信仰形式。这些信仰相互交织、融合发展，构成了布朗族独特的精神世界和文化传统。
As one of the ancient ethnic groups living in the borderlands of Southwest China, the Bulang have developed a diverse and composite religious belief system throughout their long history. This system primarily includes primitive religion, totem worship, ancestor veneration, Theravada Buddhism, and Christianity. Interwoven and evolving together, these beliefs constitute the unique spiritual world and cultural traditions of the Bulang.
一、原始宗教：万物有灵的自然崇拜
- Primitive Religion: Animistic Worship of Nature
布朗族的原始宗教信仰根植于”万物有灵”的宇宙观，认为自然界的一切事物都具有灵性。这种信仰与其山地农耕的生产生活方式密切相关，形成了对山神、树神、水神、火神等自然神灵的崇拜体系。
The primitive religion of the Bulang is rooted in an animistic worldview, which holds that everything in nature possesses a spirit. Closely linked to their mountain-based agricultural lifestyle, this belief gave rise to a system of worship involving deities of mountains, trees, water, fire, and other natural forces.
在布朗族的观念中，山林、河流、日月星辰等自然现象都由特定的神灵主宰。例如，”色架荒”（山林之鬼）、”板哈披天”（天鬼）、”色架格代”（地鬼）等，都是布朗族崇拜的自然神灵。每个布朗族村寨都设有神圣的”童林”，被视为神灵居所而严禁砍伐。1932年章加寨因砍伐童林而遭遇瘟疫的传说，生动体现了这种信仰的约束力。
In Bulang cosmology, natural phenomena such as forests, rivers, the sun, the moon, and the stars are ruled by specific spirits. For example, Sejiahuang (forest spirit), Banha Pitian (sky spirit), and Sejiagede (earth spirit) are among the deities revered by the Bulang. Every Bulang village has a sacred grove known as Tonglin, considered the dwelling place of spirits and strictly forbidden to be cut down. A local tale tells how the people of Zhangjia village in 1932 suffered a plague after felling their Tonglin, vividly reflecting the restrictive power of this belief.
农业生产中的祭祀活动贯穿从播种到收获的全过程。在播种前要祭”谷魂”，收割前要”尝新”，体现了布朗族通过宗教仪式寻求自然力量庇护的生存智慧。火神崇拜尤为突出，每年烧地前都要举行祭火仪式，祈求火神不要越界造成灾害。
Sacrificial activities in agricultural production run through the entire process from sowing to harvest. Before sowing, they offer sacrifices to the “spirit of the grain”, and before harvesting, they “taste the new”, which reflects the survival wisdom of the Bulang people in seeking the protection of natural forces through religious rituals. The worship of the fire god is particularly prominent. Before the earth is burned every year, a fire worship ceremony is held to pray that the fire God will not cross the boundary and cause disasters.
二、图腾崇拜：竹鼠与蛤蟆的信仰
II. Totem Worship: The Beliefs of Bamboo Rats and Toads
布朗族的图腾崇拜主要体现为对竹鼠和蛤蟆的特殊信仰，这些崇拜与其早期的狩猎采集生活密切相关。
The totem worship of the Bulang ethnic group is mainly reflected in their special beliefs about bamboo rats and toads, which are closely related to their early hunting and gathering life.
在西双版纳地区，布朗族将竹鼠视为祖先灵魂的化身。传统观念认为，看见竹鼠出洞是不吉利的，必须远远避开。只有在特定仪式中挖出的竹鼠才能食用。每年傣历四月和九月，布朗族要举行”冈永”节，全寨男子集体捕捉竹鼠，举行隆重的祭祀仪式。捕获的竹鼠被戴上鲜花，绕寨游行，然后分给各家祭祀家神。
In Xishuangbanna, the bamboo rat is regarded as the embodiment of ancestral spirits. Traditional beliefs hold that encountering a bamboo rat emerging from its hole is an ominous sign, requiring people to avoid it. Only bamboo rats unearthed during special rituals can be eaten. Every April and September in the Dai calendar, the Bulang celebrate the Gang Yong Festival, when all men in the village hunt bamboo rats and conduct grand sacrificial rites. The captured animals are adorned with flowers, paraded around the village, and then distributed to families for ancestral offerings.
蛤蟆崇拜则源于创世神话《岩洛卜我》。在这个神话中，布朗族的祖先是一只半人半蛙的生物，它战胜了制造干旱的天神”叭亚天”，为人类带来禽兽和雨水。这个神话反映了布朗族对勇敢抗争精神的崇拜。
The worship of toads originated from the creation myth Yan Luo Bu Wo. In this myth, the ancestor of the Bulang people was a creature that was half human and half frog. It defeated the drought-causing deity Ba Ya Tian and brought animals and rain to humanity. This myth reflects the Bulang people’s admiration for the spirit of brave resistance.
此外，不同地区的布朗族还有其他图腾信仰，如施甸地区的马崇拜、澜沧地区的葫芦崇拜等，都体现了布朗族与自然环境的密切关系。
In addition, the Bulang people in different regions have other totem beliefs, such as the horse worship in Shidian area and the gourd worship in Lancang area, all of which reflect the close relationship between the Bulang people and their natural environment.
三、祖先信仰：代袜么与代袜那
III. Ancestor Worship: Daiwame and Daiwana
布朗族的祖先信仰是其原始宗教的核心内容，主要表现为对”代袜么”（男性祖先）和”代袜那”（女性祖先）的崇拜。
The ancestral beliefs of the Bulang people are at the core of their primitive religion, mainly manifested in the worship of Daiwame (male ancestors) and Daiwana (female ancestors).
每个布朗族家族都有象征祖先神灵的”胎嘎滚”——一个装有祖先遗物的蔑筐。这些遗物包括剪刀、镰刀、矛头等生产工具和生活用品，被视为具有镇魔驱邪的神力。”胎嘎滚”由家族长保管，每逢节庆或家族重大事件，都要举行祭祀仪式。
Every Bulang family keeps a Taiga Gun—a bamboo basket containing ancestral relics such as scissors, sickles, spearheads, and other tools—which are believed to have apotropaic powers against evil. The family elder safeguards this basket, and rituals are performed during festivals or important family events.
在房屋建筑中，布朗族将代表男性祖先的”绕岩”柱和代表女性祖先的”绕南”柱视为神圣所在，建房时必须先立这两根柱子。新房落成时，要在柱上悬挂蜡条、芭蕉叶等物品，以示对祖先的敬奉。
In house construction, the Bulang people regard the “Rao Yan” pillar representing their male ancestors and the “Rao Nan” pillar representing their female ancestors as sacred places. When a new house is completed, wax strips, banana leaves and other items should be hung on the pillars to show respect for the ancestors.
西双版纳的布朗族还普遍崇拜传说中的茶祖”叭岩冷”，将其视为茶叶种植的始祖。每年都要举行祭茶祖仪式，祈求茶叶丰收。
The Bulang of Xishuangbanna still generally worship the legendary Tea Ancestor Bayang Leng, regarded as the progenitor of tea cultivation. Annual rituals are held in his honor to ensure good harvests.
四、南传上座部佛教：傣族文化的影响
IV. Theravada Buddhism: Influence of the Dai
约15世纪，南传上座部佛教通过傣族传入布朗族地区，逐渐成为布朗族的主要宗教信仰之一。
Around the 15th century, Theravada Buddhism spread to the Bulang through the Dai people and gradually became one of their major religions.
佛教的传入与傣族土司的政治统治密切相关。傣族领主为加强对布朗族的控制，派遣佛爷进入布朗族地区传教。初期曾遭到原始宗教信仰者的抵制，后来通过高级僧侣”松列”带领佛爷为布朗族”除鬼”等方式，逐渐获得认可。
The spread of Buddhism was closely tied to Dai political rule. Dai chieftains sent monks into Bulang areas as part of their governance strategy. Although initially resisted by adherents of the native religion, Buddhism gradually gained acceptance, partly through rituals in which monks helped “expel spirits” for the Bulang under the leadership of senior monks (Songlie).
布朗族佛教保留了傣族佛教的基本特征，每个村寨都建有佛寺，男子都要出家为僧一段时间。佛寺不仅是宗教场所，也是文化教育中心，布朗族通过佛寺学习傣文和佛教经典。佛教节日如泼水节、关门节、开门节等，也成为布朗族的重要节庆。
Bulang Buddhism retains many features of Dai Buddhism. Every village has a temple, and all men are expected to spend some time as monks. Temples function not only as religious centers but also as places of education, where Bulang people study the Dai script and Buddhist texts. Festivals such as the Water-Splashing Festival, the Closing-the-Door Festival, and the Opening-the-Door Festival have also become important to Bulang culture.
值得注意的是，布朗族将佛教与原始宗教有机结合。在佛教仪式中保留原始祭祀元素，如滴水祭祖；佛教僧侣有时也参与叫魂等传统仪式。这种融合体现了布朗族文化的包容性。
It is worth noting that the Bulang ethnic group has integrated Buddhism with their indigenous practices, retaining the original sacrificial elements in Buddhist rituals, such as the dripping water to honor ancestors. Buddhist monks sometimes also participate in traditional rituals such as the soul-calling. This integration reflects the inclusiveness of the Bulang ethnic culture.
五、基督教：局部地区的信仰
V. Christianity: Localized Belief
在澜沧、墨江等地的部分布朗族村寨，还存在着基督教信仰。
In some Bulang villages in Lancang and Mojiang, Christianity is also practiced.
20世纪30年代，基督教浸信会的美籍传教士永文生将基督教传入澜沧旧苦寨的布朗族中。基督教传入后，对当地的原始宗教产生了一定冲击，但在大多数情况下，两者并行不悖。信徒既参加基督教活动，也保留传统的祭祀习俗。
In the 1930s, American Baptist missionary Everard William Young introduced Christianity to the Bulang of Jiuku Village in Lancang. Christianity brought some challenges to traditional religion, but in most cases the two coexisted peacefully: converts participated in Christian activities while retaining traditional sacrificial customs.
墨江县挖么一带的布朗族则同时信仰基督教、道教和原始宗教。他们在自然灾害时进行原始宗教祭祀，在婚丧嫁娶时按道教仪式办理，平时则对耶稣基督顶礼膜拜。这种多元信仰并存的状况，反映了布朗族宗教的复杂性和包容性。
In Wame of Mojiang, the Bulang simultaneously practice Christianity, Taoism, and their indigenous religion. They perform primitive religious sacrifices during natural disasters, follow Taoist rituals at weddings, funerals and other events, and pay homage to Jesus Christ in their daily lives. This coexistence of multiple beliefs reflects the complexity and inclusiveness of the Bulang ethnic group’s religion.
六、宗教信仰的社会功能
VI. Social Functions of Bulang Religion
布朗族的宗教信仰体系具有多重社会功能：
- 生态保护功能：通过神山、圣树等观念保护自然环境；
- 社会整合功能：通过集体仪式强化社区凝聚力；
- 文化传承功能：通过宗教活动传递民族历史和价值观念；
- 心理调适功能：为个体提供精神慰藉和生命意义。
The Bulang religious system fulfills multiple social functions:
- Ecological protection: safeguarding nature through taboos on sacred mountains and trees;
- Social integration: strengthening community cohesion through collective rituals;
- Cultural transmission: passing down ethnic history and values through religious practice;
- Psychological adjustment: offering individuals spiritual comfort and meaning in life.
随着社会的发展，布朗族的宗教信仰也在发生变迁。一些传统仪式逐渐简化，而核心的宗教观念和节庆活动仍然保持活力，成为布朗族文化认同的重要标志。这种变迁与延续的辩证关系，展现了布朗族文化的适应性和生命力。
With the development of society, Bulang religious practices are also evolving. Some traditional rituals are gradually simplified, while the core religious concepts and festival activities remain vibrant and have become important symbols of the cultural identity of the Bulang ethnic group. This dialectical relationship between change and continuation demonstrates the adaptability and vitality of Bulang culture