【作者】 夏循祥；

【导师】 朱炳祥；

【作者基本信息】 武汉大学 ， 社会学， 2004， 硕士

【摘要】 宗族(家族)文化是中国农村生活的一个重要层面，村民自治更是中国政治制度一个非常重要的部分。本研究选取湖北省武汉市黄陂区屏风村作为主要研究对象，从宗族弱化的视角来看待当今的宗族问题及其与村民自治之关系。 历史上，屏风村曾经存在过严格意义上的宗族组织，有族长(管事的)、族谱、族田、族规、宗祠以及以龙灯文化为代表的宗族文化。由于交通闭塞、资源贫乏，屏风村宗族组织曾经承担了绝大部分的乡村自治任务。但屏风村宗族组织因为经济力量的薄弱，一直未能取得对其他组织或力量的优势，对组织成员无法提供足够的政治和经济保护。 屏风村的村治状况和中国大部分农村一样，经历了保甲制度和解放后的土地改革、合作化以及文化大革命等政治运动。屏风村宗族组织因此遭到全面严重的打击和破坏，丧失政治、经济、文化等资源和功能，一般只出现在日常生活的少数惯例和仪式中，而活动的主体单位趋小化发展。 改革开放以来，虽然国家政权力量有选择性地退出、不规范的村民自治给宗族的复兴创造了条件，但是屏风村的宗族组织并没有如中国南方农村重建或复兴，而是处于一种“宗族弱化”的状态。村民日常生活中的宗族意识和活动范围日益狭窄，春节和清明的祭祀也家户化。宗族一般只表现为姓氏共同体，各宗族意识强弱不一致，内部之间具有较为明显的分歧，村民活动以自己切身利益为中心。虽然在很多场合中宗族意识顽强地存在着，但在村民自治中基本不发挥作用。在许多村庄最能体现宗族力量的村委会选举过程中，各宗姓不仅不能体现宗族的团结，反而表现了各自的分裂。除非极少数危及全宗族(自然村落)利益的场景中，才会以临时性组织的形式进行活动。在村民小组这一层面上，各单一宗族村中房、支结构之间以及非单一宗族村中各宗姓之间的张力会部分影响小组的公共利益和部分村民的利益。 屏风村的宗族弱化为20世纪以来，尤其是1949年以来社会主义国家——社会互动的产物，在华中地区具有一定的典型意义。屏风村目前弱化之宗族与历史上的宗族相比，在村庄治理的各项事务中影响很小。历史上，国家赋予了宗族一定限度的政治、经济和仪式方面的权威。新中国到改革开放前，这些权威被全面瓦解。目前，宗族在国家不提倡的前提下，有所恢复，但无力危及村民自治，对村治提供的帮助也止于日常生活中。屏风村的宗族并没有体现出过去研究所表明的那些功能，对以村民自治制度为代表的国家力量既没有填补空白，也没有任何形式的对抗。更多还原

【Abstract】 Clan (lineage) culture is an important layer of Chinese country life, and villagers’ self-governance is a quite important part of Chinese political system. This research chooses Pingfeng Village of Huangpi District, Wuhan, Hubei Province as the central research object, and observes current clan problem and the relationship of it and villagers’ self-governance from the visual angle of clan’s weakening.In the history, Pingfeng Village once had proper clan structure. It had Shaikh (who is in charge), pedigree, clan fields, clan regulations, clan hall, and clan culture which is represented by dragon lantern. The clan organization of Pingfeng once committed most of the countryside self-governance assignment. But because of the weakness of economic power, the clan organization of Pingfeng never obtained the superiority against other organizations or forces, and couldn’t offer enough political and economical safeguard to its members.As same as most of Chinese rural areas, the clan organization of Pingfeng suffered severe destroys, and lost main resources and functions such as politics, economics, culture, etc. But the clan organization of Pingfeng hasn’t reconstructed or revived as south rural China after 1982. It is still in a state of weakening. The clan consciousness of villagers and their territory in daily life become more and more narrow, and the sacrifice of Spring Festival and Qingming also individulize. Clan normally appears as a community of family name. Each clan’s consciousness is totally different by their extent, and there has obvious difference among the inside. Villagers’ actions focus on their own interest. Although clan’s consciousness exist tough in many situations, it cannot function in villagers’ self-governance. In the course of elections in which many villages most express their clan’s force, Pingfeng’s clan cannot embody their unity, but their derivation. Only in some unusual situations that endanger the whole clan’s interest, the clan would take actions as a whole.This paper thinks Pingfeng Village clan’s weakening is a product of the interaction between the state and the folk society in the 20th century, especially from the birth of PRC in 1949. It maybe be a typical village in central China. There are some reasons resulting in clan’s weakening: the weakening of the importance of the land, the reform and destroy of state power, the relaxation of social tradition, the organizations on the basis of region and culture, the power of modernity, the tension of individualism and egoism, the poor economical resource, seeking after the maximum economical profit, not being a forceful class of the gentry, being so many small clans, other life styles, and so on.更多还原