CAJ | 학술논문

作为白马藏族共同信奉的白马老爷神祗，其原生形态为有形的山，此生形态为部族英雄。实际上，这两种形态均为神话学上的想象，这种想象实际上是基于生存的关照。如果说神山是白马先民对人与自然关系的现实主义思考，那么部族英雄则是白马先民对政治拉锯战的生存状态的考虑。在村落语境中民众基于物质或精神的诉求进而对白马老爷进行了多重形式的文化展演（祭祀），其不仅满足了民众的现实性需求，也形成了以白马老爷神祗为中心的跨地域信仰圈，与此同时也建构了白马人的族群边界和社会记忆。
작위백마장족공동신봉적백마로야신지，기원생형태위유형적산，차생형태위부족영웅。실제상，저량충형태균위신화학상적상상，저충상상실제상시기우생존적관조。여과설신산시백마선민대인여자연관계적현실주의사고，나요부족영웅칙시백마선민대정치랍거전적생존상태적고필。재촌락어경중민음기우물질혹정신적소구진이대백마로야진행료다중형식적문화전연（제사），기불부만족료민음적현실성수구，야형성료이백마로야신지위중심적과지역신앙권，여차동시야건구료백마인적족군변계화사회기억。
Baima people believe in the god of Baima Laoye whose original form is a visible mountain and derivative form is a tribal hero. The two forms are the imagination on the mythology, but this imagination is actually based on the survival of attention. If the divine mountain is their realistic thinking of the relationship between man and nature, the tribal hero is the consideration of Baima ancestors on the survival of political seesaw battle. In the village context,because of physical or mental, demands,people offer performances （sacrifices） to Baima Laoye in multiple forms, which not only meets the practical needs of the people, but also forms a cross-regional faith circle around the god of Baima Laoye. Meanwhile, the ethnic boundary of Baima people and social memory are constructed.